The item below is a speech given by Elaine Malloy to the Friends of Adin Ballou at the Unitarian Church
    in Hopedale on November 30, 2003.  If your main interest is temperance, abolitionism or peace, you may
    want to go now to the second page.

                                               Amusement in the Hopedale Community

    "Exactly at the bottom of the hill began a long, closely packed double row of miserable dwellings, crowded to
    excess by the population drawn together by the neighboring factories.  There was a squalid, untrimmed look
    about them all... an odour, which seemed compounded of a multitude of villainous smells, all reeking
    together into one, floated over them...  My eye caught the little figures of a multitude of children...  A few steps
    farther brought me in full view of the factory gates, and then I perceived considerably above two hundred of
    these miserable little victims to avarice all huddled together on the ground, and seemingly half buried in the
    drift that was blown against them...  I knew full well what, and how great, was the terror (of severe beating by
    mill foremen) which had brought them there too soon, and in my heart of hearts I cursed the boasted
    manufacturing wealth of England, power, lawless and irresistible, to overwhelm and crush the
    land it pretends to fructify."  These lines from Frances Trollope's Life and Adventures of Michael Armstrong,
    the Factory Boy, written in 1840, and others like them were being read and heard in America.  Fear was
    growing that a similar situation was developing here and a number of reformers were trying to find a way to
    prevent it.  Fraternal Community No. 1 in Hopedale was one of these attempts.

    Into this grim scene came Jeanne Kinney.  She asked if I would be willing to give a talk to the Friends of Adin
    Ballou and suggested that amusements in the early Community might be an interesting topic.  
    Amusements???!!!  Amusements in the early Community???  When I asked how long a talk she had in
    mind, she said that about forty-five minutes was typical. I almost asked her if she wanted a speech on
    amusements or if she wanted one that was forty-five minutes long. It was hard to imagine that amusements
    played a sufficiently large role in the Community to provide material for more than five minutes.  However, as
    I looked into the subject I concluded that, from the point of view of the Practical Christians, amusements
    were those things they did while they weren't working to build their homes and shops and planting their
    crops.  Generally, I'll discuss the subjects of their evening and weekend meetings and gatherings, and their
    interests that went beyond building a community.

    First, however, let's take a look at the larger world of the mid-nineteenth century.  In 1840 the US population
    was seventeen million.  William Henry Harrison defeated Martin Van Buren for the presidency.  William Lloyd
    Garrison and others walked out of the Anti-Slavery Convention in London when women abolitionists were
    not allowed to be seated as delegates.  In 1841, four months after his long and chilly inauguration, Harrison
    died of pneumonia and was succeeded by John Tyler.  As the groundwork for the Hopedale Community was
    proceeding that year, the Supreme Court upheld a lower court ruling allowing the Amistad mutineers to
    return to Africa and Brook Farm Institute was founded.  In 1844 James K. Polk became president when he
    defeated Henry Clay.  In 1848 slavery was abolished in the French colonies, revolution swept across
    Europe, Marx and Engels wrote the Communist Manifesto and the women's rights convention was held in
    Seneca Falls.

    In looking into the records of the Community, especially its newspaper, the Practical Christian, I discovered
    that Rev. Ballou actually did address the matter of amusements.  In the Practical Christian dated October 20,
    1855, he published an article titled Amusements, which was taken from his book, Practical Christian
    Socialism.   It was done in a question and answer format.

    Inq.  I have come to learn how you will expound the subject of amusements.  I suspect it must be a
    somewhat difficult and delicate one to dispose of, especially for a high toned Practical Christian Moralist.

    Ex.  I feel that it is so, but shall not shrink from a frank exposition of my views concerning it.  What are
    amusements?  Webster defines the word amusement thus: "That which amuses, detains, or engages the
    mind; entertainment of the mind; pastime, a pleasurable occupation of the senses, or that which furnishes
    it." &c.  I must give the term even a broader and more comprehensive meaning.  As I am now to treat the
    subject all contrivances sought after or delighted in, mainly for the sake of the diversion, entertainment, sport
    or recreation which they afford, are amusements.   Inq. ...what importance do you attach to amusements?  
    Ex.  Very considerable importance.  All mankind in all ages and countries, have been more or less addicted
    to them. .  All things, however natural, necessary and good in themselves when rightly used, are liable to
    perversion and abuse.  Amusements are no exception.  They are pre-eminently liable to perversion and
    abuse, on account of the strong affinity our senses have for them.

    1.  Wicked amusements. ...all such as are positively contrary in their nature and tendency to essential divine
    principals.  (Here is a shortened list of what Ballou considered to be wicked a) Gladiatorial shows of the
    ancients, pugilistic fights, bullfights, cock fights, dog fights, and hunting harmless creatures for sport.

    2 Unhealthful, useless, foolish, derogatory and equivocal amusements.  

    3.  Excessive, unseasonable and ill-associated amusements.  It should be regarded as the spice of life -
    not the staple food. Ballou's piece goes on at some length past this quote but that's enough to indicate that
    he wouldn't find much in what we consider amusements today that he would approve of.  The dictionary
    definition he gave mentions that which engages the mind and entertainment of the mind.  This would seem
    to be a major factor in what we can assume the first families of Hopedale might consider amusement.  The
    activities that occupied most of their leisure time were musical gatherings, especially singing, writing and
    reading poetry, lyceums, séances, and picnics, as well as the celebration of birthdays and a few holidays
    such as May Day, the Fourth of July and Christmas.  The picnics reported in the Practical Christian had a
    higher purpose than just a social gathering.  They were generally part of anti-slavery and temperance
    meetings; both huge issues in the Community.

    Writing for Hopedale Reminiscences in 1910, Ballou's daughter, Abbie, addressed the issue of
    amusements saying, "Amusements combined with the educational, were considered indispensable and
    the several evenings of the week were accordingly appropriate to this end.  Monday evening was devoted to
    the young; in general, elevating talks.  Tuesday evening was the night given to the Lyceum, when lectures,
    discussions, and classes came before the assembled people.  There were classes in Chemistry, Botany,
    and Philosophy.  These classes had their stated hours through the week for study and recitation.  It may
    seem somewhat singular that the class in Botany, in the summer, chose to meet at five o'clock in the
    morning at the Old House.  That the attraction for these morning walks was not always for the study, I leave
    the hearer to judge.  Wednesday eve was given usually to the social classes pertaining to the Association.  
    "Dancing among the members generally was abjured, and as a substitute, marching was introduced by one
    of our procurators, similar to the contra dance.  A dozen or more couples took the floor, while one of our
    veterans skilled on the violin, furnished the music.  The room over the shop was utilized for this purpose.  
    Old and young mingled in the entertainment, and the following prophetic Community lines were sung.  
    These were composed by one of the original ministers, to whom I shall refer, who was always devising
    schemes with which to divert and interest the people, and especially the young, with whom he was a
    favorite.  They were not only prophetic, but inspirational."

    We have come from various quarters
    Both parents, sons and daughters
    We have come from various quarters
    To live a truer life.
    And here we stand, joined heart and hand
    And her we hope to win the day
    Oppose who will, oppose who may
    And here we hope to win the day
    And live a truer life.
    We've met with many trials
    Have had some self-denials
    We've met with many trials
    In founding here a home
    Yet here we stand, joined heart and hand
    And here we mean to conquer sin
    Our foes without, and foes within
    Then Heaven on earth will here begin
    For humble souls a home.

    "A part only of these stanzas are inscribed.  All present united, singing them with spirit and animation."

    Singing was a prominent amusement and on Friday evenings, we often engaged in temperance and other
    secular songs.  What a dull entertainment for our young people now, only fascinated with card playing,
    dancing and similar amusement!  It was not tedious in those days.

    Each month was held some festive gathering in which all participated.  One of the first was the
    "Haymakers," when a song was introduced in which the pet names of the horses and cattle were brought
    in.  Other festivals as May [Day] and Christmas had a place.  The latter was looked forward to as the gala
    day of the year.  Then appeared our conundrum master with his humorous play upon the names of some of
    the company.   Poets were common with us.  At one of our May Festivals a very pleasing exercise was
    presented.  Several children marched into the Chapel bearing bouquets of wild flowers, singing as they

    We have been in search of wild flowers
    In Hopedale's glens and shady bowers
    And gather each a fair bouquet
    To celebrate this festal day.
    And why should we not love the flowers
    That grow about this dale of ours
    Sweet tokens they will ever prove
    Of our dear Father's precious love.

    "The author of these lines was our kind friend, Rev. D. S. Whitney, and are well worth reading and repeating
    in song.  Henry C. Wright, a great social reformer and peace man, was present and so much pleased was
    he with this exercise and others, that he sent an enthusiastic letter to a friend in Europe, and also a western
    letter describing what he had witnessed."

    In Hopedale, From Commune to Company Town, Edward Spann writes, "Life at Hopedale was often
    somber, especially during its pioneer years, but the community did attempt to add an element of joy to its
    earnest strivings for improvement.  It gave much attention to the subject of amusements, especially for the
    children, a particularly perplexing matter for its leaders.  On the one hand, they were suspicious of the often
    brutal, lewd, enervating, and time-wasting entertainments of the corrupted world; on the other hand they
    recognized that there was a basic human need for some healthful diversion and merriment to provide
    occasional release from the serious business of life.  How, then, to invent amusements that would nurture
    rather than detract from moral development?

    "This question became the particular concern in the 1840s of Daniel Whitney, the official servant for
    educational affairs, who became, as Ballou later called him, 'a kind of Purveyor of Amusements.'  Whitney
    spent much time inventing and arranging various sports, games, and other entertainments, as his most
    notable effort being an attempt to establish monthly 'festivals' where members met to sing, give speeches
    and readings, and play some games. This effort to consolidate communal feelings on a monthly basis
    seems to have faltered even before Whitney abandoned the community, but it did yield some more-
    permanent results, including an annual May Day festival that Whitney helped inaugurate in 1848..." with the
    hymn Abby Price included in her memories of the Community.

    "In 1848, the gentleman who visited the community for May Day, Henry C. Wright, [a social reformer and
    peace man] had his letter to Philip Carpenter published in the May 13, 1848, edition of the Practical
    Christian. He stated, "Hopedale is a settlement of 20 houses, over 100 inhabitants, in the Township of
    Milford....The community was projected by Rev. Adin Ballou. Its object is to reform and improve society. You
    love to get into the innocent amusements of your fellow creatures, and I am in the midst of these kind and
    loving people....the band is playing some fine marches to open the festivities." He goes on to describe the
    participation of children through song, recitations, and skits. Since it was a sunny day, there were outdoor
    games- Blind Man's Buff and Hide and Seek. When Adin Ballou addressed the audience, all was quiet. He
    spoke of "Amusements." His talk pretty much mirrored statements near the beginning of my speech, and
    ended with an admonishment to enjoy selves in innocence. A picnic at 5:30 consisted of bread and butter,
    pies, cakes, custards, and parched corn. The evening program began with music, followed by poetry, and a
    drama acting out Charity, Faith, Hope, Patience, Remorse, Penitence, Childhood, and Old Age. A dance then
    began, a modest and orderly dance with 2 violins. Wright concluded by saying the festival closed around
    nine.  "It has been a warm and kindly interchange of true, tried, and loving hearts." He again attended the
    May Day in 1850. His letter to Oliver in the May 15, 1850, edition of the Practical Christian, begins: "I'm in the
    Hopedale Temple, Schoolhouse, Meetinghouse." The program began at 3:00 with music accompanied by a
    band.  Ballou spoke that day on the mingling of beauty and strength, of loveliness and power, and the gentle
    and stern in nature. There was also an account of the Community acting out the prayer, "Thy kingdom come
    on earth," focusing on the Brotherhood of Man, stressing that the community was based on principles,
    founded in the Paternity of God and the Fraternity of Man. Then followed a song by Abby Price, "Welcome to
    Spring." Mrs. Ballou and the children had a dialogue on the issue, "Why the people of Hopedale have an
    army." (Referring to the Industrial Army, whose purpose was village improvement.) Answers included
    'armed with a broom' or 'father with a hoe in the garden.'  Miss Lizzie Humphrey, eight years old, was chosen
    May Queen. At 6:00, there were refreshments, followed by more music and speakers.

    Spann, in Hopedale, from Commune to Company Town, states,  "Hopedale also celebrated the major
    traditional holidays in its own distinctive way.  In 1845 some eighty people sat down at a long table in the
    machine shop to have Thanksgiving dinner, after which they sang hymns especially composed for the
    occasion. Eventually the community got around to celebrating the Fourth of July, despite its associations
    with war and riotous behavior, by emphasizing its connections with the rights of man rather than with
    nationalism. Without drunks and firecrackers, the community met to celebrate its own devotion to the divine
    principles of freedom."

    Further, "Hopedale's most momentous celebration was Christmas, held in December to commemorate not
    so much Christ's birth- which was supposed to have been in the spring- as his example. It was a conscious
    defiance of New England's religious past, when Puritans had spurned Christmas as a heathen holiday. In
    1854, Heywood began his address by making 'a very unpuritanical wish,' that they have a Merry Christmas,
    one that would combine an earnest appreciation of Christ and of the Christian mission with 'our idea of
    fraternal affection and sympathy in connection with social pleasure.' After the evening service, a large
    Christmas tree was unveiled loaded with 'many golden and glittering treasures, and not a few fantastic toys.'

    Adults as well as children received gifts; an unnamed giver left a cow worth $45 in Ballou's barn, while
    another anonymous donor placed 30 copies of Ballou's latest book under the tree for distribution among the
    members. In 1863, after religious services, the community met in Hopedale's Social Hall, where in front of a
    mammoth tree, presents were distributed ....the gifts were publicly reported as having a value of between
    $1500 and $2000." Frank Dutcher in Hopedale Reminiscences wrote about "Christmas in the Old Days."  
    He recalls the first mention of Christmas exercises in The Practical Christian, January 14, 1854.  Entitled
    "Christmas Festival," it says, "The people of Hopedale had a Christmas festival on Saturday, Dec 24,
    commencing at 2:30PM." The article further states that original hymns by Joseph Bailey were sung, and that
    children played a major role in the exercises.  Midway in the program "Came a simple repast of bread and
    butter, plain cake, and popcorn."  Presents were given out at 7:00, followed by a play and musical number.

    Birthdays were recognized. According to Ballou's History of the Hopedale Community, two were celebrated
    in the year 1843. "Some account of which will give a fairly intelligible idea of those festal occasions which
    were observed from time to time among us, serving to relieve the tedium and tiresome drudgery and nerve-
    strain of our common life. They were not characterized by much display but were full of good cheer and
    innocent pleasure..." Abby Price wrote in the April 29th Practical Christian:  "Sunday, April 23rd, was Brother
    Ballou's 40th birthday. The evening celebration was a happy time for Hopedale. Not with the festival and
    dance, not with merriment and feasting, but with one spontaneous feeling of grateful and fervent
    congratulation as the friends and associates gathered around him.... May our brother be spared to carry
    forward the enterprise so happily begun. May we be refreshed by many such birthday seasons."  She also
    composed a hymn for the event- I will read the first stanza:

    "Sing, Hopedale, sing! Your voices raise,
    Let every heart attuned to praise
    Sound forth the cheerful lay;
    Praise God who gave our brother dear-
    Who spares his life from year to year
    To cheer us on our way."

    Ebenezer Draper's birthday was also described by Abby Price. "Last Sunday, Jun 14th, was Brother Draper's
    birthday. The meeting in the evening was pleasant and we trust profitable.  How much it becomes for us on
    such occasions to look back in solemn reflection upon our past lives....yet the kind encouragement of
    friends and new resolutions for the future may in a measure dispel our sorrow, and refreshed and
    invigorated, we may begin anew the journey of life." The opening stanza of her original hymn:

    "How sweet our birthdays are
    When spent with those we love,
    Kind words like sunbeams fair
    Make all our glooms remove,
    And love for friends so true and strong,
    Will cheer our pathway all along."

    Lyceums and lectures provided a diversion for those of the 19th century- Hopedale was no exception. The
    January 20, 1849 Practical Christian had an article, "Mrs. Paulina S. Wright at Hopedale." Our community,
    especially our women, have just enjoyed the rare privilege of a course of lectures on Anatomy and
    Physiology from Mrs. Wright."  She was a leading feminist of the time.

    Since the Practical Christian is the source of most of what follows, I'll give only the date of the event.  When
    it's from another source, I'll name it.

    In the November 10, 1849 issue,   "Henry "Box" Brown, a well-known fugitive slave, visited and lectured in
    Milford. "What he knows he tells. If it so happens that those who have cruelized him are Methodist ministers,
    and the Presbyterian and Episcopal church members, the fault is not his. He must speak the Truth." D. S.

    November 24,1849.   "Mr. Parker's Lecture" in Milford. He delivered a Lyceum on Human Progress. "It was
    not eloquent, did not aim to be- it was a simple, clear, earnest and beautiful statement of facts. Its flaw was
    brevity. We think we can safely give assurance that Hopedale will not fall behind.  About 20 got out to hear."  

    February 16, 1850. "Our Lyceum. The first of the series by D.B. Chapman centered on Politics. Next E.
    Soward stressed Want of Appreciation of men of Genius in his talks. Thomas Provan from Scotland lectured
    on the Peace Movement in Europe. Rounding out the series were conversations with A. Bronson Alcott and
    Thomas Drew on Labor."

    An article, "Lucy Stone in Milford - Miss Stone gave us an interesting talk on the subject of reform, at our
    Hopedale Lyceum, on Tuesday evening and then left us, carrying with her the confidence and affection of
    all."  December 20, 1851.

    July 17, 1852, The "Our Lyceum" column relates that on July 6, a lecture on Geography was given by Jerome

    October 9, 1852.  Practical Christian tells of A. Bronson Alcott's visit to Hopedale where he "talks
    unmercifully about flesh-eating- incorporating animalism into our organism, degrading the angel into the
    beast. Spirit-Man- may be valuable - appealing to the senses to convince them of immortality. Genuine
    communings with the departed are good only if enjoyed through purity in the inner life. His conversations
    were full of instruction and self-arousing interest."

    February 26, 1853.  "Mr. Garrison at Mendon...delivered on the 14th before the Young Men's Society on the
    subject of individual responsibilities...clear, strong impressive statement and an exposition of man's duties
    to himself, society and God.  About 30 from Hopedale attended."  William H. Fish        

    November 18, 1854.  "Lyceum Lectures on Science." Professor William Symington Brown of the NE Female
    College of Boston respectfully announces to the Lyceum Committee that he is now ready to enter into
    arrangements for the delivery of the popular Scientific Lectures during the season- 1. Course of 3 lectures
    on Chemistry, comprising practical, political, and more interesting truths of that science, illustrated by a
    numerous selection from the Lecturer's most brilliant Experiments. 2. A course of 4 lectures on Anatomy
    and Physiology, illustrated with French masters, Skeletons, Recent Dissections (if desired), and Drawings.
    Also the following Single Lectures- Human Hand, Poetry and the Magic of Science, Romance of Food, and
    the Relation of Science to Morality."

    Another source, The "Spiritual Reformer" (February, 1862) discusses "Young People's Lectures." The
    lectures are to be given mostly by young women, of whom there are not a few in our village, of fair intellectual
    culture. Miss Lizzie Humphrey gave the opening lecture, the 17th(January), to an interested audience. Her
    subject was "Women," and her treatment of it evinced an extended research of history as well as a native
    genius....a fine beginning to the series.....Miss A. Albee was announced to give the second lecture on Friday
    evening January 31."   

    I spoke before about Alcott's references to manifestations. In that same issue (10/9/52Practical Christian), I
    found an interesting article about a Spiritualist Convention in Boston. The meetings on Sept. 29 and 30 were
    held at Horticultural Hall. Adin Ballou was president, and A. Bingham, J. Spear, and Ebenezer Draper, vice-

    In May 1855 (Practical Christian) a story relates that "Charles Main, a medium of spiritual manifestations
    from Boston, to whom was given a somewhat remarkable gift of healing, made us a 2 days visit a fortnight
    since, for the purpose of relieving, if possible, the physical ailments of some of our people. His labors here,
    so far as can be judged, were not altogether ineffectual. It is thought by many that he will be able to alleviate,
    if not entirely cure, the pains and debilities of years. He relates some most striking cases of spirit-healing
    through his mediumship. At a public meeting on Sunday evening, the 20th, he exhibited a large number of
    drawings executed with much taste and design by the use of the hands of persons entirely unacquainted
    with the art. Who laughs at our gullibility? Let them read this item and laugh again!"

    This subject was apparently important in those days of Hopedale. The "Spiritual Reformer," August 1860,
    had a detailed story, "Spirit Manifestations," at John J. Gilbert's residence, Milford. "A company, mostly of
    Hopedale, met Jul 2, to witness the manifestations through Annie E. Lord, of Portland, ME. Among the
    members of the circle, seated around a long table (with a musician outside to play an introductory tune),
    were well known personages of this village- PB Southwick, William and Abbie S. Heywood, Principals of the
    Home School, the editors of this paper (Harriet N. Greene and Bryan J. Butts), and others. [Mr. And Mrs.
    Warren Dutcher, E. Stimpson and Emily Gay were those I recognized.]

    On a small, adjacent table, at one end of the circle, near the medium, rested a guitar, tambourines, several
    bells, a vase of flowers, two drum-sticks- the drum being placed under the table. Mrs. G. and Miss Fannie
    Davis, the celebrated trance speaker, sat next to the medium, on either side. Adjoining them opposite each
    other, sat Mr. H and Mr. S, whose hands were continuously manipulated by the hands of the medium during
    the manifestations which followed.  All the other hands in the circle being joined, the light was removed, and
    the outside musician played.

    "Soon the guitar was heard to vibrate, touching the high ceiling overhead, and the floor outside of the circle-
    passing over the heads of several persons and touching others. The bells were rung, the tambourines
    played with violence, the drum sounded several times; flowers were distributed (not thrown apparently) in
    different parts of the circle.

    "At one time, as the guitar was at rest on the long table in front of Mr. H, he touched it, by moving his hand
    forward, without violating a previous direction given by the spirits, 'not to break the circle.' The absolute
    darkness would preclude the medium from any occult knowledge of this simple circumstance; yet she, or
    the spirits through her, immediately said, 'You should not touch the instrument if you do not break the circle.'
    Mr. H thinks this circumstance alone, a strong proof of the intelligence beyond that of the medium, or the

    "When the light was brought into the room, the small table was entirely stripped of its previous loads, and
    the long table was displayed with flowers, musical instruments, etc.

    "Another evening, July 4, we again attended the circle convened at J. G. Gilbert's. On this evening, the drum
    was suspended between the ceiling and floor, and it seemed impossible for the medium to reach it without
    moving from the table.  Now, if Miss Lord "humbugged" us on those evenings, Mrs. Gilbert, Miss Davis, as
    well as others, were easily duped. Who thinks it? We do not. The drum was played upon with favorable
    force; the guitar and other instruments were carried round the room, and played while passing over our
    heads. There was a pitcher of water standing on the mantel, out of the medium's reach; Mr. Dutcher and
    others were pretty well sprinkled. The guitar, while lying upon the table, went through the process of tuning.
    We distinctly heard the screw turn, and the strings vibrate. Mr. Dutcher asked how they (the spirits) knew the
    instruments to be in tune without trying it. Instantly the guitar was raised from the table, and commenced
    playing in perfect time with the flute, which all listened to with pleasure.

    "In addition to our testimony to the above, we are permitted to append the names of several others who were
    present at the circles."

    Bryan J. Butts                           W.W. Dutcher                          Lyman Gleason                                             
    Mrs. M. Dutcher                        Mrs. Atta Gleason                  Wm. S. Heywood                             
    Charles Williams                    Mrs. Abbie S. Heywood         Mrs. Williams                                                                      
    Pliny B. Southwick                   Mary Buffington                       Edward Stimpson                                 
    Emily Gay                                  Adaline Knapp                        Sullivan Jones
    Eleanor Armstrong                  Mary O. Harlow                       Moses Quimby                                     
    Mrs. Quimby                              H. N. Greene

    "The spirit purporting to communicate was Red Jackson, whose name was written on the wall of the room,
    7.5'  from the floor, 1' or more beyond the reach of the medium, as testified by a half dozen or more honest
    witnesses. Touches of a spirit hand were also felt by persons in different parts of the circle, as they affirmed.
    These facts occurred several evenings after the forgoing. We saw the "Hand-writing on the wall" a day or two
    after its inscription. The following names, among others, are given in testimony:"

    Ralph C. Hill                         Mrs. Susan Hill Firilla S. Gilbert                        Emily Gay S.W. Gilbert etc.

    There was Counter Testimony. On another evening "Mrs. (E.M.) Marshall, 'struck a match' in the circle, and
    herself, and Mr. Jencks, testify to having seen the guitar in the hands of the medium. Mr. E.M. Marshall has
    written an "Expose" in the Bay State Chronicle."

    The Spiritual Reformer, in the November, 1861 issue, had an article written by editor Harriet N. Greene. It
    was entitled Hand Writing on the Arm. " She was invited by kind friends Mr. And Mrs. D. to go to Boston and
    visit Mr. Foster, the great test medium. All participants had previously written questions and had rolled them
    up. At the beginning, everyone tossed them onto the table. He became influenced, and said to me, 'There is
    a spirit here, who, as a test of her presence, will give you her name upon my arm.'  He rolled up his sleeve,
    and there was written the name ELLA. It then disappeared. He opened a paper and handed it to me. Upon
    opening it, I found a question I had asked- if Ella could come she would , as a test of her presence, write her
    name upon the medium's arm.  He then turned to Mrs. D. and said, "There is a spirit here who says she will
    write her name on my arm."  He rolled up his sleeve - the name MARY was there.  The paper handed to Mrs
    D. contained her request that her neice Mary make herself known."

          To read the rest of the speech, which concerns temperance, fairs, music, peace and abolitionism, click

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