280. The degree of superiority or inferiority of spirits naturally decides the tone which we should adopt in addressing them. It is evident that, the higher they are, the greater is their right to our respect, regard, and attention. We ought not to show them less deference than we should show them if they were still in the flesh, although our deference, in the case of those who have quitted the earth, is prompted by different motives. In regard to our fellow-men, we are more or less influenced by their name and social position; in regard to the denizens of the spirit-world, our respect is prompted solely by their moral superiority. Their elevation raising them above the puerile flatteries of earthly forms, it is not by words that we can win their good will, but by sincerity. It would therefore be absurd to give them the titles which social usage consecrates to the distinction of ranks among ourselves, and which, during their earthly life, may have flattered their vanity; if they are really superior, they not only do not desire this sort of homage, but are displeased by it. A kindly thought is more agreeable to them than any praise; were it otherwise, they would not be above humanity.

The spirit of a venerable and excellent ecclesiastic who, while on earth, was a "Prince of the Church," but who, nevertheless, practised the law of Jesus, replied one day to a person who evoked him under the title of "My Lord", "You should, at least, say 'ex-My Lord;' for here there is no Lord but God. Know that I see many here who, on the earth, went on their knees to me, but to whom I now bow, in all humility!"

As for inferior spirits, their character, also, prescribes the sort of language we should use towards them. Among their number are some who, although inoffensive or even well intentioned, are nevertheless frivolous, ignorant, and giddy; to treat them as we should treat serious spirits is about as reasonable as to take off one's hat to a schoolboy, or to a donkey with a college-cap. A certain amount of familiarity is not out of place with spirits of this description, and is not taken amiss by them; on the contrary, they like it.

Among inferior spirits, there are many who are unhappy. Whatever may be the faults they are expiating, their suffering is a title to our commiseration, and one that is all the more valid because none of us can flatter ourselves with being beyond the application of those words of Christ: "Let him that is without sin cast the first stone." The kindness we show to such spirits is a consolation to them; needing sympathy, they should find in us the same indulgence that we should desire for ourselves.

Spirits who reveal their inferiority by the cynicism of their language, their lies, the baseness of their sentiments, and the perfidiousness of their counsels, are certainly less worthy of our interest than those whose words bear witness to their repentance; still, we owe to them, at least, the pity we bestow upon great criminals, and the best way to silence them is to prove ourselves superior to them. They do not usually intrude their vileness except upon persons from whom they have nothing to fear; for perverse spirits recognise their masters in honest men, as they do in superior spirits.

To sum up; just as it would betoken irreverence to put ourselves on an equality with superior spirits, so it would be absurd to treat all spirits with the same deference. Let us venerate those who are worthy of our veneration; let us be grateful to those who protect and assist us; and let us treat all others with the kindness and forbearance that we may someday need for ourselves. Through the relations into which we are now able to enter with the incorporeal world, we learn to know it; and this knowledge should guide us in our relations with those by whom it is inhabited. The ancients, in their ignorance, raised altars to them; but for us, they are only our brethren, more or less advanced: and we raise our altars to God alone.