by Karen | Jul 21, 2020 | Karen's Korner
Catherine Amy Dawson-Scott was born in Dulwich, England in 1865. Her father was a brick manufacturer. Her mother died when Catherine was 11 and her younger sister, seven. That is probably why she was pragmatic about death when she was young and uninterested in the possibility of an afterworld. Catherine’s father remarried when Catherine was twelve. After finishing school, Catherine began work as a secretary at the age of 18.
Catherine wrote while she worked as a secretary, publishing Charades for Home Acting in 1888, and “Sappho”, an epic poem, in 1889. Three years later, William Heinemann published a collection of her poetry, Idylls of Womanhood. Over her lifetime she wrote about 70 works, many under a pseudonym, Mrs. Sappho, and was founder of the International PEN, a writers’ association, in 1921.
Catherine married Dr. Horatio C.L. Scott when she was 33 and they moved to the Isle of Wight in 1901 where she gave birth to three children over their seven-year stay there. It was during this time that she began to develop psychic abilities. Once, while resting after a meal, she found that she could close her eyes and see a dark tunnel which she then explored, reaching an “unknown country.” Later, she found she could use the tunnel to travel to other rooms in her house. She saw and spoke to a dead friend.
After a woman she knew lost her husband, Catherine believed she could use her psychic powers to communicate with the dead to help others. Her grandfather’s cousin, Edmund Dawson Rogers, was a well-known Spiritualist, so communicating with the dead did not seem so unusual at the time. She formed a circle with her husband; George Dawson, a cousin; H.D. Lowry; and W.T. Stead. She would close her eyes and as words formed, she would write them down. He husband assisted by recording the messages.
Catherine’s spiritual experiences led to the publication of her 1926 book, From Four Who Are Dead: Messages to C. A. Dawson Scott. She founded “The Survival League,” with Desmond Shaw in 1929. The spiritualist organization attempted to unite all religions to study psychical research. She wrote that “Many members of my family had […] seen phantasms, and auras, had had prophetic dreams and so on.”
Catherine joined the International Institute for Psychical Research in 1934. The group met for tea and held seances. They discussed methods of investigation and individual cases. The institute attracted scientists such as Julian Huxley and Ernest MacBride, but they became dissatisfied after a few months with the lack of scientific method and the spiritualist leanings of the institute. By that time, Catherine, who died in November of 1934, had passed on to the other side.
Additional Reading:
Mrs. Dawson Scott: Founder of Survival League Passes on. Psypioneer, Vol. 1 No. 17, Sept 2005
Watts, Marjorie (1987) Mrs Sappho: The Life of C.A. Dawson Scott, Mother of International P.E.N.. Duckwort, UK
by Karen | Jul 14, 2020 | Karen's Korner
Kathleen Goligher was born Belfast, Northern Ireland, one of five children. All four of the daughters became skilled mediums, although Kathleen was the most talented. She was the only one who could enter a trance state and communicate with spirits in the form of rappings, table levitation and other phenomena.
The Goligher family formed a séance circle at their home which consisted of the father, his four daughters, his son and a son-in-law. The circle was held as a religious observance and was ordinarily private, but in 1914, psychical investigator, William Jackson Crawford convinced them to let him study the manifestations.
Crawford taught mechanical engineering at Queens University, Belfast. As a researcher, he recorded events and described what he called “psychic rods” made of ectoplasm which appeared to emanate from between Kathleen’s legs. They would sometimes solidify into visible objects which could be seen and felt.
Crawford took flashlight photographs of the ectoplasm and investigated Goligher’s mediumship at the house for six years. He wrote three books about the circle: The Reality of Psychic Phenomena (1916), Experiments in Psychic Science (1919) and Psychic Structures of the Goligher Circle (1921).
In 1920, something changed. The Golighers began to welcome outsiders into their private circle and accept donations. Crawford committed suicide.
Investigator, E. E. Fournier d’Albe, sat in the Goligher Circle 20 times after Crawford’s death. He reported few phenomena and concluded that Goligher was a fraud. He published The Goligher Circle in 1922. Kathleen retired from public mediumship shortly afterward but continued with private readings.
W. W. Carington, who attended the circle in 1916 and 1920, believed that genuine phenomena had occurred at those times. Psychic researchers William Barrett and Whateley Carington also believed it to be real. But others complained that Crawford did not conduct a scientific investigation by controlling the situation during the seances. Surgeon Charles Beadnell published a booklet in 1920 that debunked the experiments. Others, who never attended the seances, added their complaints.
Goligher married S.G. Donaldson in 1926. He conducted a series of experiments that he published in Psychic Science in 1933. Raps were the only physical phenomena reported, but photographs of ectoplasm were obtained at all five experimental sittings. Donaldson continued to record events with infrared photography, but the photographs were destroyed during the bombings in World War II. Goligher was last heard from in 1962.
Additional Reading:
Barham, Allan, “Dr. W. J. Crawford, His Work and His Legacy in Psychkinesis.” Journal of the Society for Psychical Research (SPR)55 (1988): 113–38.
Donaldson, S. G. “Five Sittings with Miss Kate Goligher.” Psychic Science 12 (1934): 89–94.
Inglis, Brian (1984) Science and Parascience: A History of the Paranormal 1914–1939. London: Hodder and Stoughton
https://iapsop.com/psypioneer/psypioneer_v9_n12_dec_2013.pdf
by Karen | Jul 8, 2020 | Karen's Korner
Minnie Bessant Harrison was born in 1895 in Middlesbrough, England. She was the youngest of 11 children and one of five who became deep trance mediums. Minnie married Thomas (Tosher) Harrison in the 1920s and they had a son, Tom.
Minnie’s sister, Agnes, invited Minnie to work as a medium with her in London in the 1930s. Minnie passed all their tests and was accepted into the association, but she didn’t want to charge money for her messages. Instead, she remained in Middlesbrough, where she practiced her trance mediumship.
Minnie’s son, Tom, married Doris Hudson in 1940 and fought in World War II. While he was away, Minnie spent Saturday evenings with her husband, Tosher, daughter-in-law, Doris, and their good friends Sydney and Gladys Shipman in the sitting room behind the Shipmans’ store. Tom wrote, “Our Saturday evenings were always enjoyable, with musical duets by Sydney on his violin and Gladys, an accomplished pianist. Unknown to us however there was a far more important purpose to that weekly get-together.”
On April 6th, 1946, they held their first Saturday Night Club in a room darkened with blackout curtains. Tom kept detailed notes. “Our expectations were, at best, to make contact with our Spirit friends through the trance mediumship of my mother, something very special, which could not just be ‘turned on’ like a tap,” he said. “Little did we know that Albert’s statement at Helen Duncan’s sitting almost nine years previously about the ‘physical phenomena energy’ would come true. My mother’s mediumship amazed and astounded us all, not only by the rapidity of its development but in its unexpected quality and rarity.”
Minnie went into a state of trance, and her sister Agnes, who had passed four years before, and a Native American Spirit named Sunrise acted as controllers during the process. They instructed them to use a trumpets for communication. Sydney and Tom made metal and cardboard trumpets. By the 5th week, voices began to come through the trumpets. They heard Agnes’ voice saying, “I am trying. I am trying.” It was after Sydney built a pyramidal wooden trumpet that they found a small piece of white cherry blossom. It was the first of many flowers they would receive from the spirit world as gifts for birthdays and anniversaries.
The group continued to progress during their seances. Apports appeared both inside and outside of the meeting room. They included flowers, an orange feather, and a temple bell. Spirit lights flashed in the room. After a time, spirits wrote messages on a paper next to the table.
After 25 meetings, ectoplasmic materialization began. The white substance would build up to form figures and hands. The group added a red light to help them see and take photographs of the figures. They later recorded the events with an infrared camera. The spirits that visited were not only people known to the circle members, but family members and friends of guests.
The Saturday Night Club lasted until 1954. Their January meeting was marked by numerous materializations and voices speaking through trumpets. Minnie had survived cancer in the early 1940s, but in 1958, despite the spirit healing and several operations, she passed on.
Tom continued to spread the word about the events that occurred during their Saturday meetings. Some of his interviews are available on youtube. He tells the story of his mother’s mediumship, from trance medium to direct voice communication. He also discusses the materializations that he witnessed at the time.
Additional reading:
Harrison, Tom (1989) Visits By Our Friends From The “Other Side” Swanland: SNPP
Harrison, Tom (2008) Life After Death, 2nd ed. Saturday Night Press Publications, UK
by Karen | Jun 30, 2020 | Karen's Korner
Rudolf Steiner was born in 1861 in Austria-Hungary, son of Johann Steiner, a telegraph operator, and Franziska Blie. The family moved while he was a boy, ending up in the Austrian Alps where Steiner attended village schools.
When Steiner was nine years old, he saw the spirit of an aunt who had died in a distant town before the family was informed of her passing. By the age of 15, Steiner believed he had a obtained a complete understanding of time which he considered necessary for clairvoyance. Later, he compared understanding the human spirit to mathematics. “I confirmed for myself by means of geometry the feeling that I must speak of a world ‘which is not seen.’”
In 1879, the Steiners moved to Inzerdorf and Rudolf attended the Vienna Institute of Technology. He enrolled in science, literature, and philosophy courses, but never graduated. Despite that, he became the natural science editor for the Kürschner edition of Goethe’s works in 1882. In 1891, Steiner received a PhD at the University of Rostok. His dissertation was published as Truth and Knowledge: Prelude to a Philosophy of Freedom. Two years later, he published The Philosophy of Spiritual Activity which suggested a way for humans to become spiritually free beings. Steiner worked on Goethe’s philosophies until 1896, authoring two books about his own thoughts.
Steiner moved to Berlin and became part owner of the literary journal Magazin für Literatur. He married Anna Eunicke in 1899, but the couple separated several years later. By that time, Steiner was a regular speaker at the Theosophical Society. In 1901 he began to write about spiritual topics. He became head of the society’s new German section in 1902, but never actually joined. It was through the society that Steiner met Maria von Sivers, who became his second wife in 1914.
By 1904, Steiner was writing about his own understanding of spiritual themes in essays and books. He applied his training in the sciences to produce rigorous, verifiable presentations. He believed that anyone with the right training could experience the spiritual world. He developed an original approach to the subject and replaced Madame Blavatsky’s terminology on spiritual science with his own. By 1910, his writing included thoughts on karma, reincarnation, and the evolution of humanity. He believed anyone could transcend their own nature.
The German section of the Theosophical Society grew quickly and eventually broke off to form a new group, the Anthroposophical Society. By 1923, Steiner was showing signs of frailness and illness. He continued to travel and lecture widely, sometimes giving as many as four lectures daily. His last address was given in September, 1924 and he died in March, 1925
Additional Reading:
Davy, Adams and Merry (1993) A Man Before Others: Rudolf Steiner Remembered. Rudolf Steiner Press.
Lissau, Rudi (2000) Rudolf Steiner: Life, Work, Inner Path and Social Initiatives. Hawthorne Press.
Seddon, Richard (2004) Rudolf Steiner. North Atlantic Books.
by Karen | Jun 23, 2020 | Karen's Korner
William C. Nell was born and raised in Boston, son of William G. Nell, a prominent tailor and African American activist. In the 1830s he joined the Juvenile Garrison Independent Society and was a printer’s apprentice for William Lloyd Garrison’s newspaper, the Liberator. He was a founding member of the New England Freedom Association in 1842, led a campaign to desegregate the Boston railroads and performance halls, and helped fugitive slaves gain their freedom.
Nell moved to Rochester, New York in 1847 where he worked with Frederick Douglass, publisher of The North Star, a famous abolitionist newspaper. Nell lived with Amy and Isaac Post who were members of the Rochester Circle, one of the first spiritualist circles in the country. The circle’s members included the Posts, Leah Fox Fish (a Fox sister), and Susan B. Anthony, and many others
Nell attended his first séance in 1848 and became “a firm believer in the reality of those manifestations.” In 1851, he wrote to William Lloyd Garrison about his experiences. “I have met Mrs. Leah Fish the oldest of the knocking mediums. The manifestations were the same as beforehand, read and satisfactory to those who questioned.”
Nell spread the word about Spiritualism. “I have penned this to you if for no other reason than merely as an inkling of what is now going on in this Rochester Spiritual World.”
Nell’s stay in Rochester was short, but his interest in Spiritualism continued when he returned to Boston. He befriended a black “Lecturer on Psychology” named Peterson, who was also a medium, attended séances with other abolitionists and befriended Andrew Jackson Davis. It may be that Spiritualism appealed to Nell because it was “unmoored from the white supremacy of established churches,” Wirzbicki wrote.
Nell’s interest in Spiritualism waned as other events became more prominent in his life. He ran, unsuccessfully, for a seat in the Massachusetts Legislature on the Free Soil Party ticket. He co-founded the Massasoit Guards, a black military company in 1854. He published his second history book, The Colored Patriots of the American Revolution (1855) and became the first African American to hold a federal position as clerk in the U.S. Postal Department.
When the Civil War began, Nell worked to have blacks accepted as Union soldiers in army. He married Frances Ann Ames, the twenty-six-year-old daughter of Philip Osgood Ames in 1869. They had two sons before Nell died of a stroke in 1874 at the age of 58.
Additional Reading:
Letter from William Cooper Nell, Rochester, [N.Y.], to William Lloyd Garrison, Sept[ember] 15. 1851. Boston Public Library Anti-Slavery (Collection of Distinction).
Ruffin II, H. (2007, January 18) William C. Nell (1816-1874). Retrieved from https://www.blackpast.org/african-american-history/nell-william-c-1816-1874/
Wesley, Dorothy Porter and Constance Porter Uzelac (2002) William Cooper Nell: Selected Writings 1832-1871. Black Classics Press, Baltimore.
Wirzbicki, Peter (2018) Black Transcendentalism. In Journal of the Civil War Era , Vol. 8, No. 2, The Future of Abolition Studies: A SPECIAL ISSUE (JUNE 2018), pp. 269-290, University of North Carolina Press
by Karen | Jun 16, 2020 | Karen's Korner
Robert Hare was born in Philadelphia in 1781, son of a prominent citizen and proprietor of a large brewery in the city. Although Hare was expected to take over his father’s business, he was drawn to study the sciences. Before he was twenty years old, he enrolled in chemistry and physics classes and became a member of the city’s Chemical Society. Hare married Harriet Clark, the daughter of a wealthy Rhode Island mercantile family. They lived in a mansion among Philadelphia’s most affluent families. Hare became a man of business as well as science.
Hare’s most famous invention was the oxyhydrogen blowpipe which created intense flame that could fuse seemingly intractable metals. In 1816, he built a series of calorimeters, chemical batteries that generated quantities of heat that could be studied. In 1820, he invented a battery that produced a ready supply of electricity and heat.
Hare first became a professor at the University of Pennsylvania, and then chemistry chair in 1818. In the 1840s, he co-founded of the American Association for the Advancement of Science. He also published two novels: Standish the Puritan and Overing.
Hare was one of the first scientific authorities to publicly denounce Spiritualism. In 1853 he called it a “gross delusion.” To prove that the rappings and table tippings resulted from human actions, Hare attended seances and invented the “spiritscope” to detect the fraud.
Rather than uncovering deception, Hare became convinced Spiritualism was authentic. He suggested that mind, matter, and spirit were equally real, differing only in their relative densities and properties. He devised several instruments to prove that a supernatural power and intelligence was at work. His book Experimental Investigation of the Spirit Manifestation, published in 1855, details his results.
Hare attempted to share his Spiritualist insights with his scientific colleagues at the American Association for the Advancement of Science’s meetings. Eventually, the members denied his speaking requests. Harvard University professors passed a resolution denouncing him as insane. In 1854, he resigned his position as chair and “gave up science for the investigation of truth.” He predicted that his work would launch “a new era of science.” He died in 1858.
Additional Reading:
Hare, Robert (1855). Experimental Investigation of the Spirit Manifestations. Partridge & Britten, New York. Reprint, Elk Grove, Wis.: Sycamorte Press, 1963.
Kneeland, Timothy W. (2008) “Robert Hare: Politics, Science, and Spiritualism in the Early Republic.”
The Pennsylvania Magazine of History and Biography, Vol. 132, No. 3 (Jul., 2008), University of Pennsylvania Press.
Smith, Edgar Fahs. (2010) The Life of Robert Hare: An American Chemist (1781-1858), Nabu Press.
by Karen | Jun 10, 2020 | Truth Seekers Radio Schedule
Margarita Simon Guillory teaches courses on American religious history, digital religion, and religion and popular culture. She is the author of Social and Spiritual Transformation in African American Spiritual Churches (Routledge 2017) and co-editor of Esotericism in African American Religious Experience (Brill 2014). In addition to these works, she has published articles in the Journal of Gnostic Studies, Culture and Religion, and Pastoral Psychology. Her current project, Africana Religion in the Digital Age, considers how African Americans utilize the Internet, social media, mobile applications, and gaming to forge new ways to express their religious identities.
Link to radio show here.
by Karen | Jun 9, 2020 | Karen's Korner
The United Society of Believers in Christ’s Second Appearing (USBCSA), or the Shakers, originated from the Wardley Society whose members branched off from the Quakers in 1747. Their religion included the practice of receiving messages from the spirit of God during religious revivals. When they experienced messages during silent meditations they began shaking, which led to their name.
The Shakers believed that the end of the world was near. They practiced celibacy and adopted children from poorhouses and other asylums to replace their ranks. Like the Quakers, they were pacifists and believed in gender and racial equality. They also appreciated intellectual and artistic development within the Society.
The Shaker community of Tyringham, Massachusetts was established in 1792. The community had mill buildings, workshops, and even a furnace. They owned more than two thousand acres and numbered about 100 at their largest in 1830. It was at this time that Julia Johnson and Michael McCue accepted positions to mentor and guide the youngsters.
The mentors were in the community during the Era of Manifestations from 1839 – 1844. Shakers were known for recording events, biographies, and testimonies, so it is not surprising to find that Julia recorded her experiences during this time.
She wrote, “For seven years there was an uninterrupted flow, then a decided cessation which felt as a barren, and almost despondent, condition of the mind.”
Hundreds of messages were received during this time, both public and private. Manifestations took place in the form of clairvoyance, trance mediumship, inspirational speaking, singing, writing, talking in tongues, prophesy and even adopting the personality of a spirit for several days.
Some in the trance state were “carried to their homes by carriage, laid upon a bed where they would be like one dead, save for breathing.” They described heaven, or the spirit world, as populated by angels and good spirits as well as spirits trapped in darkness who suffered great distress. There were mansions, and places of worship, learning, and discourse. Beings were dressed in colorful fabrics and music abounded.
Gifts also materialized while mediums were in trance state. These included items such as flowers, fruit, gold cups, pearls, musical instruments, and robes. Native American spirits presented them with beads, blankets, and belts.
No one knows why the manifestations ended, but the Tyringham lost members after that time, either to death or emigration. It appears that Julia and Michael became romantically attached and Julia was sent away to the Hancock settlement as a “love cure.” The community closed in 1874.
Additional reading:
Johnson, Julia (1899) “Tyringham, Massachusetts” in Henry Blinn ed. Manifestations of Spiritualism among the Shakers. 1837-1847. East Canterbury, NH
Wergland, Glendyne R. (2014) Shaker Autobiographies, Biographies and Testimonies 1806-1907 Vol 3. Routledge, London.
Peterwic, Stephen. (2013) “Mysteries of the Tyringham Shakers Unmasked: A New Examination of People, Facts and Figures.” In American Communal Societies Quarterly. Vol 7 No. 2, April 2013.
by Karen | Jun 2, 2020 | Karen's Korner
Ursula Roberts was born in England during world War I. She wrote that her first vision of an ethereal being occurred when she was a child. She saw what seemed to be a human figure clad in a pink robe hovering over the sea near Folkestone Leas. She never mentioned the encounter. A second vision came when she was a grown woman many years later. She was with her friend Lilian Davies, ready to eat lunch in the garden. That day she saw “three great sky-beings in the distant heavens.” Lilian also saw them, but the beings ignored the two women.
After many such visions, Ursula became a medium, demonstrating not only throughout Great Britain and Europe but many countries as far afield as Australia, New Zealand, Egypt and Finland. She was well versed in and taught Psychometry, Clairvoyance, Astral Travel, Trance, Automatic Writing, Psychic Artistry, Healing, Direct Voice, and Telepathy. Her also wrote many books in an easy-to-understand style.
Ursula was known for her ability to channel a spirit called Ramadahn while in trance. He would share his wisdom and knowledge with others at many Spiritualist circles around England. The transcripts of Ramadahn’s answers to a variety of questions have been published in multiple volumes. One of the topics he spoke about was healing.
When asked how a regular person could heal, Ramadahn said all a person needs is a “sufficient understanding that you yourself are a spirit.” Anyone can draw upon the spiritual power which is constantly at work in the world. This can be done by putting oneself into a quiet, meditative state and allowing the warmth and peace to come through you. “Spiritual healing is very much a living influence transmitted from soul to soul, and it will flow from your soul into theirs.”
One question presented to the spirit is very appropriate at this time. A person asked about epidemics and if there was a way to avoid them. Ramadahn said that spiritual healing wasn’t limited, but to deal with large epidemics, community consciousness must be raised. People must not give in to fear
“When you absorb such thought vibrations of fear or disharmony you become part of the whole sea of infectious disease, but if you are steadfast in daily indrawing the power of Light and breathing out healing and harmony to those around you, then you can cancel this negative community power of thought and keep yourself and the people near you in harmony and freedom of disease.”
Ursula Roberts died October 27, 1996, but her autobiography and the words of Ramadahn still live on in her various books.
Additional Reading:
Roberts, Ursula (1984) Living in Two Worlds. Regency Books
Roberts, Ursula (2009) Truths of the Spirit World: In Lectures by Ramadahn. Vols 1-7. The Ramadahn Trust, London.
by Karen | May 26, 2020 | Karen's Korner
Ira B. Eddy was born in Pittstown, New York about 1807, son of Tisdale and Elizabeth Eddy. He married his first wife, Sally, in Connecticut and moved west to Chicago. By 1850, Eddy was a successful businessman and building owner. He was raised as an orthodox Christian but wasn’t satisfied with their teachings.
Seth Paine was a high-spirited radical from Vermont who moved to Illinois in 1834. Like Eddy, he was Christian but disagreed with Christian teachings at the time. He was also an abolitionist who ran a branch of the Underground Railroad from Chicago to Lake County.
Rapping medium, Mrs. Julia Lusk, visited Chicago in 1849. Eddy became her first follower after attending a séance where he communicated with a friend who had passed. By 1852, when Eddy rented space in his building to Seth Paine and invested in his bank, there were enough Spiritualists to form a society.
Paine’s Spirit Bank was not a typical enterprise. His goal was to loan money only to “good people” who could prove their worth. He became known as a “confrontational crack pot who called out Chicago’s fat churches and fatter bankers for spiritual hypocrisy.” He did so with no apology.
While Paine was operating his bank on the main floor, Eddy rented out the hall on the third story for spiritualist meetings and lectures. He became the first president of the local society and named the meeting room “Harmony Hall.” The speakers on Spiritualism included Seth Paine, who proved to be not only a good lecturer, but a writer. The Christian Banker was published by Paine in January and February of 1883.
Critics complained that “the affairs of the bank [were] carried on by the use of mediums. A female was in the habit of retiring to a back room with Mr. Paine or Mr. Eddy, and there professed to hold conversation with the spirit of such men as General Washington, General Jackson, and many others, who directed how the affairs of the bank should be carried on . . .”.
Both the bank and the Christian Banker closed abruptly in February 1853. Paine refused to honor a bank note. The bank’s conservator started a lunacy proceeding against Eddy and had several of the mediums charged with embezzlement.
According to the Telegraph, “It appears the person of Mr. Eddy was suddenly and violently seized, without any legal process, by several persons… was tied, gagged, and borne away from his own house, he knew not whither.” Eddy was taken by train to Hartford, Connecticut and committed to an asylum. After a court hearing that included many letters and testimony, he was released and returned to Chicago.
Paine escaped a similar fate after several trials. He moved to what is now Lake Zurich and formed a secret society called the “League of Universal Brotherhood” in 1849 which promoted secret acts of kindness and generosity. Eddy remained in Chicago. His first wife died, and he married Caroline Lomis, mother of his daughter Ida.
Despite Eddy and Paine’s suffering, the Harmonialists formed in 1856. Lectures were delivered by Spiritualists from different parts of the country. In 1864, the National Convention of Spiritualists met in August, the first ever held in the United States or any other country. It’s estimated that by 1871, there were 10,000 Spiritualists in Chicago.
Andreas, Alfred Theodore (1884) History of Cook County, Illinois: From the Earliest Period to the Present Time. Chicago: A. Andreas.
Britten, Emma Hardinge (2017) Modern American Spiritualism: A Twenty Years’ Record of the Communion Between Earth and the World of Spirits. Reprinted by Forgotten Books.
Paine, Seth and John W Holmes, eds. The Christian Banker: The Love of Money is the root of all Evil
1853–1853 Weekly, Chicago, IL.
Rutter David (2020) “In Search of Seth Paine.” Country Magazine. April 1 Issue.
