CHAPTER IX.

MODERN SPIRITUALISM. (CONTINUED.) More recently the manifestations have been still further developed. From the "Spiritual Magazine" the following is quoted:-- "The _séance_ was held by appointment. Our object being that of investigation, we limited the number to three, and, I must add, used every precaution we could think of to preclude the possibility of self-deception; we likewise guarded against any possible preparatory arrangement. Accordingly, we changed from the library to the dining-room. We were soon seated at a heavy square table. Twenty minutes passed without any manifestation; then came gentle raps, followed by the table being lifted, tilted, and gently vibrated. Then raps were heard simultaneously in different and opposite parts of the room. At my suggestion, the lamp was partly turned down, when a cold current of air was felt to pass over our hands and faces. A pause ensued. The dining-room table leaf standing in the corner of the room then commenced to vibrate, and one of the leaves being taken from the stand, was passed between Mr. Home and the table at which we were seated. It was then raised straight up, and passing vertically over my friend, gently touched him; in passing over me, it struck me on the crown of the head, but so gently, that I could hardly realize it to be the heavy leaf of the dining-room table; the touch nevertheless caused the leaf to vibrate all but sonorously. I name this to prove how delicately balanced and suspended in the air the leaf of the table must have been to have produced the vibration. It then passed over to the right, touching my shoulders, and finally was placed upon the table at which we were seated. The distance the leaf was carried I compute at nearly twelve yards (allowing for the circuit made), and at an elevation of six feet. A small round table was then moved from the corner of the room, and placed next to my friend; and in reply to his question '_who it was_,' he received the answer, audible to us all, '_Pa, Pa,--dear--darling Pa_.' An arm-chair behind my friend, and at a distance of three yards, was raised up straight into the air, carried over our heads, and placed upon the dining-room table to my left, a voice clearly and loudly repeating the words, 'Papa's chair.' We then observed the wooden box of the accordion being carried from the extreme corner of the room up to my friend. In passing my right hand, I passed my hand under and over the box, as it travelled suspended in the air to my front. I did this to make sure of the fact of its being moved by an invisible agency, and not by means of mechanical aid.... The accordion was then taken from Mr. Home, carried about in the room, and played. Voices were distinctly heard; a low whispering, and voices imitating the break of a wave on the shore. Finally, the accordion placed itself upon the table we were seated at, and two luminous hands were distinctly seen resting on the keys of the instrument. They remained luminously visible for from twenty to thirty seconds, and then melted away. I had, in the meantime, and at the request of my friend, taken hold of the accordion; whilst so held by me, an invisible hand laid hold of the instrument, and played for two or three minutes what appeared to me to be sacred music. Voices were then heard, a kind of murmuring or low whistling and breathing; at times in imitation of the murmur of the waves of the sea, at other times more plaintively melodious. The accordion was then a second time taken by an invisible power, carried over our heads, and a small piece of sacred music played,--then a hymn, voices in deep sonorous notes singing the hallelujah. I thought I could make out three voices, but my friend said he could speak to four. A jet of light then crossed the room, after which a star or brilliantly illuminated disk, followed by the appearance of a softly luminous column of light, which moved up between me and my friend. I cannot say that I could discern any distinct outline. The luminous column appeared to me to be about five to six feet high, the subdued soft light mounting from it half illumining the room. The column or luminous appearance then passed to my right, and a chair was moved and placed next to me. I distinctly heard the rustling as of a silk dress. Instinctively I put my hand forward to ascertain the presence of the guest, when a soft hand seized my hand and wrist. I then felt that the skirt of a dress had covered my knees. I grasped it; it felt like thick silk, and melted away as I firmly clenched my hand on it. By this time I admit I shuddered. A heavy footstep then passed to my right, the floor vibrating to the footfall; the spirit-form now walked up to the fire-place, clapping its hands as it passed me. I then felt something press against the back of my chair; the weight was so great, that as the form leaned on my shoulder, I had to bend forward under the pressure. Two hands gently pressed my forehead; I noticed a luminous appearance at my right; I was kissed, and what to me at the time made my very frame thrill again, spoken to in a sweet, low, melodious voice. The words uttered by the spirit were distinctly heard by all present. As the spirit-form passed away, it repeated the words, 'I kissed you, I kissed you,' and I felt three taps on each shoulder, audible to all present, as if in parting to reimpress me with the reality of its presence. I shuddered again, and, in spite of all my heroism, felt very 'uncanny.' My friend now called our attention to his being patted by a soft hand on his head. I heard a kiss, and then the words, 'Papa, dear papa.' He said his left hand was being kissed, and that a soft, child-like hand was caressing him. A cloud of light appeared to be standing at his left." Another example, from the same publication, deserves to be put on record:-- "The first group of the manifestations (I use the term 'group' to mark the characteristic difference of the phenomena on each occasion,) occurred at a friend's house at Great Malvern. Those present had only incidentally met; and, owing to a prohibition being laid upon Mr. Home by his medical man against trying his strength, no _séance_ was attempted. I name this as characteristic. Raps in different parts of the room, and the movement of furniture, however, soon told the presence of the invisibles. The library in which the party had met communicated with the hall; and the door having been left half open, a broad stream of light from the burners of the gas-lamp lit up the room. At the suggestion of one of the party, the candles were removed. The rapping, which had till then been heard in different parts of the room, suddenly made a pause, and then the unusual phenomena of the appearance of spirit-forms manifested itself. The opening of the half-closed door was suddenly darkened by an invisible agency, the room becoming pitch dark. Then the wall opposite became illumined, the library now being lit up by a luminous element, for it cannot be described otherwise. Between those present and the opposite and now illumined wall two spirit-forms were seen, their shadowy outline on the wall well defined. The forms moved to and fro. They made an effort to speak; the articulation, however, was too imperfect to permit of the meaning of the words to be understood. The darkening which had obscured the half-closed door was then removed, and the broad light from the hall lamp reappeared, looking quite dim in comparison with the luminous brilliancy of the light that had passed away. Again the room became darkened, then illumined, and a colossal head and shoulders appeared to rise from the floor, visible only by the shadow it cast upon the illumined wall. What added to the interest was the apparent darkening and lighting up of the room at will, and that repeatedly, the library door remaining half open all the while. The time occupied by these phenomena was perhaps five to ten minutes, the manifestations terminating quite abruptly." A correspondent of the same serial gives the following facts:-- "On the 1st October, 1865, I attended a _séance_ at 13, Victoria Place, Clifton, where the younger Mrs. Marshall, the well-known medium from London, was staying. "I had previously prepared, as a test, a series of written questions inserted in a book and numbered consecutively; my wife, who was present, was by the usual method put in communication with the spirit of her mother, and the following are a few of the results. It is important to observe that no clue was given to the medium, or to the others present, as to the nature of the answer required, the questions being put in the following form:--'Will you answer the question No. 33?' &c., and as the answers were occasionally given in a different form from what was anticipated, though still quite correctly, these two facts taken together conclusively prove, as it appears to me, that the answers were neither the result of any knowledge on the part of the medium, nor any 'reflex action' from the mind of the interrogator. "The spirit having been requested to answer the question numbered 33, viz.:--'Will you spell the name of the place where we lived when you left this state?' The reply, spelt through the alphabet, was 'Aust.' "Question No. 34 having been put in the same manner, viz.:--'Where was your body buried?' The reply was, 'Saint George's.' "No. 35.--'While your body was lying in the coffin, was anything put in the hand?'[51] Reply, 'Yes.' "No. 36.--'What was it?' Reply, 'A sprig of myrtle.' "No. 37.--'By whom was it put there?' Reply, 'Thomas Bowman.' "No. 38.--'Who else were present at the time?' Reply, 'Ann, Tommy and Mary Bowman Bryant.' "Many other replies were given of an equally satisfactory character, but I must not further trespass on your space. I would merely remark that the answers in each case were quite correct, and that the events referred to occurred upwards of forty years since." Again, Mr. James Howell, of 7, Guildford Road, Brighton, writes as follows in the "Spiritual Magazine" for November, 1867:-- "When I was at the Marshalls' last summer, a circumstance, unknown to anyone present save myself, was made known to me by unaccountable means. The name of a young lady who suffered and died from spinal complaint in the year 1843 was correctly spelled out, and the date of her death given. I was most intimately acquainted with her. She was good, pious, and highly intellectual. To her I owe my knowledge of the French language, and my love of its literature. I was not thinking of her at the time; in fact, she was furthest from my thoughts; yet her name--a very uncommon one, you will admit--was given correctly, 'Aletta V----.' Now I am honest enough to confess that a million guesses would not have guessed that name. I was astounded and affected; for it brought back to my mind a rush of thoughts, happy and sad, of those evenings when I sat by her bedside listening to her sweet voice, and imbibing the original thoughts which sprang, not only from a well-stored mind, but one instinct with genius. Twenty-three years had elapsed from the time of her death; she had often promised to communicate with me from the spirit-world, if it was possible, and now that promise was fulfilled, even in the presence of others." And once more, the same writer gives the following record of facts:-- "I paid a visit on Monday, July 2nd, to Mrs. Parks, of Cornwall Terrace, Regent's Park, then staying at 7, Bedford Square. Miss Purcell, the medium, went with me; and we three had some strong and wonderful manifestations. The table was turned about merrily, and once whirled round in mid-air. It became as animated as a living being; it even ran about when not a single being touched it. Knockings were heard all over the room; in chairs, in tables, under the floor, and along the wainscot. We had great trouble to keep the tables from being smashed. "During the evening, the 'Blue Bells of Scotland' and '_Marlbrook s'en va-t-en guerre_' were knocked out on the table in a beautiful and correct manner, the table beating and dancing admirable time to each tune. At a previous _séance_ a well-known tune was knocked out, and my wife was requested to dance, the spirits stating that the table should accompany her; but as we could not induce her to do so, we lost the promised _pas de deux_ between a human being and a table. At my request the table also gave a series of knocks, viz. the footman's, the postman's, the tax-gatherer's, and the countryman's, which were perfect, and caused us much amusement. In one part of the room there appeared a silvery, bluish star, shining brilliantly. Mrs. Parks, strange to say, could not see it, but to the medium and myself it was clearly visible, at the same time too; and a brilliant member of the stellar creation it was, coming and going like those of the sky, when for a moment a veil of clouds passes over them." The conviction that such acts and deeds are the work of evil spirits is put on record in the same serial, a formal organ of the Spiritualists, in the following narrative:-- "Mr. and Mrs. C---- attend a _séance_ at which the spirit of 'a darling child' is manifestly present. They attend a second _séance_, and through the same medium they are confirmed in the conviction of the real presence of their child. Mr. C---- then finds that he is himself a medium, and forthwith he purchases a small table for the exercise of his power. "His first experiment proves to him beyond a doubt that an intelligent being, though invisible, is with him; but he speedily begins to suspect that whatever the character may have been of the spirit which first manifested to him through another medium, this, which is now communicating through himself, is an evil spirit. On his 'wishing it to walk to the dining-room, it started at once.' He was struck by its heavy tread, 'so very unlike the footfalls of a young child,' and he exclaimed, 'This is _not_ the spirit of my child, if so, I want no other manifestation.' Becoming more and more suspicious of the character of this particular visitant, he said, 'If thou art not the spirit of my child, march out of the house.' 'The table did, indeed, march, making a noise like the loud and well-measured footfalls of a heavy dragoon--literally shaking everything in the room.' "This gentleman then adjured the spirit in a variety of forms, and asked if it was not a bad spirit? and it said, 'Yes!' Then he said, 'Accursed devil! by the living God I adjure thee to speak the truth! Has the spirit of my child _ever_ been put in communication with myself or her mother through this or any other table?' The 'accursed devil' said, 'No, never!' Then, after similar assurances, Mr. C---- made up his mind to believe the devil; and he closed his experiments with an auto-da-fé, by breaking up and burning the table!" Mr. Chevalier, who was the first witness called before the committee appointed by the Dialectical Society, gives the following personal version of this experiment, 20th July, 1869. He stated that he had had seventeen years' experience of Spiritualism, but it was not till 1866 that he commenced experimenting on tables. He obtained the usual phenomena, such as raps and tiltings and answers to questions. On one occasion, the answer which was given being obviously untrue, the witness peremptorily inquired why a correct answer had not been given, and the spirit in reply said, "Because I am Beelzebub." Mr. Chevalier, in continuation, said, "I continued my experiments until I heard of the 'Spiritual Athenæum.' About that time I lost a child, and heard my wife say she had been in communication with its spirit. I cautioned her, and yet was anxious to communicate also. I placed one finger on the table; it moved, and the name of the child was given. It was a French name. I told a friend of mine what had happened, but was laughed at by him; he however came, sceptic as he was. I placed one hand on the table asking mental questions, which were all answered. He then asked where my child went to school, not knowing himself, and the answer 'Fenton' was given; this also was correct. Frequently after this, I obtained manifestations in French and English, and messages as a child could send to a parent. At my meals I constantly rested my hand on a small table, and it seemed to join in the conversation. One day the table turned at right angles, and went into the corner of the room. I asked, 'Are you my child?' but obtained no answer. I then said, 'Are you from God?' but the table was still silent. I then said, 'In the Name of the Father, Son, and Holy Spirit, I command you to answer--are you from God?' One loud rap, a negative, was then given. 'Do you believe,' said I, 'that Christ died to save us from sin?' The answer was 'No!' 'Accursed spirit,' said I, 'leave the room.' The table then walked across the room, entered the adjoining one and quickened its steps. It was a small tripod table. It walked with a sidelong walk. It went to the door, shook the handle, and I opened it. The table then walked into the passage, and I repeated the adjuration, receiving the same answer. Fully convinced that I was dealing with an accursed spirit, I opened the street door, and the table was immediately silent; no movement or rap was heard. I returned alone to the drawing-room, and asked if there were any spirits present. Immediately I heard steps like those of a little child outside the door. I opened it, and the small table went into the corner as before, just as my child did when I reproved it for a fault. These manifestations continued until I used the adjuration, and I always found that they changed or ceased when the Name of God was mentioned. One night, when sitting alone in my drawing-room, I heard a noise at the top of the house; a servant who had heard it came into the room frightened. I went to the nursery and found that the sounds came from a spot near the bed. I pronounced the adjuration and they instantly ceased. The same sounds were afterwards heard in the kitchen, and I succeeded in restoring quiet as before. "Reflecting on these singular facts, I determined to inquire further and really satisfy myself that the manifestations were what I suspected them to be. I went to Mrs. Marshall, and took with me three clever men, who were not at all likely to be deceived. I was quite unknown; we sat at a table, and had a _séance_: Mrs. Marshall told me the name of my child. I asked the spirit some questions, and then pronounced the adjuration. We all heard steps, which sounded as if someone was mounting the wall; in a few seconds the sounds ceased, and although Mrs. Marshall challenged again and again, the spirits did not answer, and she said she could not account for the phenomenon. In this case, I pronounced the adjuration mentally; no person knew what I had done. At a _séance_, held at the house of a friend of mine, at which I was present, manifestations were obtained, and, as I was known to be hostile, I was entreated not to interfere. I sat for two hours a passive spectator. I then asked the name of the spirit, and it gave the name of my child. 'In the Name of the Father, Son, and Holy Ghost,' said I, 'are you the spirit of my child?' It answered, 'No!' and the word 'Devil' was spelled out." Dr. Edmunds: "How were the names spelled out?" Mr. Chevalier: "The legs rapped when the alphabet was called over. Mrs. Marshall used the alphabet herself, and the table rapped when her pencil came to the letters. My opinion of the phenomena is that the intelligence which is put in communication with us is a fallen one. It is the Devil, the Prince of the Powers of the air. I believe we commit the crime of Necromancy when we take part in these spiritual _séances_." We obtain from these extracts, which might be multiplied thirty-fold from the authorized publications of the Spiritualists, some idea of the nature of their _séances_ and proceedings. Our own statement at the outset has been more than justified as regards its moderation and accuracy from the examples provided in the extracts in question. "Necromancy" has been well defined to be "The art of communicating with devils and of doing surprising things by means of their aid; particularly that of calling up the dead and extorting answers from them." Now this, it seems clear, in one form or another, is precisely that which is carried on by a considerable and increasing section[52] of people in America, in England, on the Continent, and elsewhere. It is practised mainly by persons who were such extreme Protestants in previous times that, having almost altogether denied the Supernatural, they have been reluctantly won over to a belief in it by communion with evil spirits. Father Perrone, the distinguished Jesuit, has calculated that upwards of two thousand treatises have been published in defence of the system of these manifestations during the past fifteen years. It has been pointedly remarked by an English clergyman, of those people who once, like the ancient Sadducees, rejected the idea of the existence of spirits, but who now have accepted the Spiritualistic theory, that "they have given up believing in nothing, and have taken to believe in the Devil."[53] And this epigrammatic saying is hardly too pointed. According to Perrone, the modern professors of divination frankly allow that the phenomena have passed through three phases. First, that of Mesmerism; secondly, artificial Somnambulism and Clairvoyance; and thirdly, Spiritualism, properly so called. He gives five reasons for maintaining his theory of diabolical agency with regard to the same. 1. From the nature of the phenomena. 2. From its effects. 3. From the manner in which Mesmerism operates. 4. From the malice and wickedness of the agent, who frequently utters anti-Christian and blasphemous doctrines; and lastly, 5. from the frank and candid admission of the mediums or operators themselves. In most cases it may be safely assumed that evil spirits personify the souls of the departed. That such spirits are the deadly foes of man so long as he is in his period of probation, may, for all Catholic Christians, be also assumed. That such spirits, moreover, constantly represent the departed as continually desiring the hand of Death to fall upon their earthly friends, in order, as is implied or stated, that a future of unclouded light and everlasting happiness may speedily link them together, can be seen from a careful study of the records of Spiritualism. Some of the facts already set forth teach this. The principle that men, whether good or bad, righteous or unrighteous, will all be certainly saved, and be for ever hereafter in bliss, is the practical heresy[54] that Spiritualism in its theological aspect has most openly taught, and still continues to teach. "Spiritualism," writes Mr. William Howitt, a convert to it from Quakerism, "rejects the doctrine of eternal damnation as alike injurious to God and man. Injurious to God's noblest attributes, repugnant to the principles of justice, and unavailing in men as a motive to repentance.... Spiritualism knows that there are isolated passages in the Gospels and in the words of our Saviour capable of being made to bear an appearance favouring the doctrine of eternal punishment, but it knows that the original terms bear no such latitude, and when Christ says there is a state 'where the worm dieth not, and the fire is not quenched,' it admits the state, but denies that any of God's creatures will continue in that state a minute longer than is necessary to purge the foulness of sin and the love of sin out of their spiritual constitutions. Were the solution of this supposed difficulty much harder than it is, Spiritualism would place the love of God and the love of Christ, and all the great and gracious attributes of God and His Saviour--justice and truth and wisdom, and a charity more immeasurable than God Himself recommends to mankind, confidently and courageously against so horrible and senseless a doctrine." Now, though Spiritualism be ignored by the press, Universalism, its own offspring, is constantly and persistently maintained. Spiritualism also flatly denies the great Christian doctrine of the Resurrection of the body:-- "Spiritualism teaches, on the authority of Scripture and of all spirit-life, that there is no such thing as death: it is but a name given to the issue of the soul from the body. To those in bodies who witness this change, the spirit is invisible, and they only see a body which ceases all its living functions, has lost that intelligence which during so-called 'life' emanated from it, and lies stiff and cold, and to all appearance dead. But even the body is not dead. There is a law of life even in what is called dead matter, which is perpetually changing its particles and converting them into mere black earth and water, and hence into all the articles necessary for the physical life--corn, meat, wine, all foods, all fruits. The same law immediately begins to operate in the dead body, and, if unobstructed, speedily resolves it back into earth, and then forms this again into food and clothing and fresh enveloping forms for fresh human beings. The whole of the universe is in perpetual action, and the ever-revolving wheel of physical is subserving the perpetual evolution of spiritual life."[55] And again:-- "The Church of England and Spiritualism accord, but not in the doctrine of the resurrection of the body. The spirits all assert with S. Paul, that the body which rises from the death-bed is the spiritual body, and that the soul needs no other, much less an earthly body, in its spirit-home--that, in fact, nothing of the earth can ever enter heaven. That if the spirits of just men are _made perfect_, they can be nothing more, and no addition of anything belonging to this earth can add to their happiness, freedom, power, and perfection, but on the contrary. That so far from receiving at some indefinite and, probably, very distant period, their earthly bodies back again, they are continually, as they advance, casting off the subtler particles of matter that have interpenetrated their spiritual bodies."[56] With regard to the influence of the Protestant Reformation on that temper of mind and habit of thought which have led sceptics and those whose faith has been overturned by the blasphemies of Calvin or the immoral principle of the Lutheran systems and their offshoots, to become votaries of Spiritualism, we cannot do better than put on record Mr. Howitt's deliberate judgment, expressed in language which, however painful to read in some parts, is at once forcible and pertinent:-- "By the denial of the intermediate states, the Protestant Reformers perpetrated a more monstrous outrage on the Divine justice, and more frightfully libelled the Divine mercy, than by the broadest stretch of imagination one would have thought it possible. By this arbitrary extinction of some of the loveliest regions of creation, by this wiping out of vast kingdoms of God's tolerance and goodness by the sponge of Protestant reaction, God's whole being was blackened, and every one of His eternal attributes dislocated and driven pell-mell into the limbo of Atheism. I say Atheism, for such a God could not possibly exist as this Protestant theory would have made Him--a God with less justice than the most stupid country squire ever established in the chair of magistracy; with less mercy than an inquisitor or a torturer with his red-hot pincers and iron boots. These atrocities were but the work of moments, but this system made the God of love and the Father of Jesus Christ sitting in endless bliss amid a favoured few, whilst below were incalculable populations suffering the tortures of fires which no period even of millions of years should extinguish, and that without any proportion whatever to the offences of the sufferers! All who were not 'spirits of just men made perfect' were, according to this doctrine, only admissible to this common hell, this common receptacle of the middling, bad, and the most bedevilled of devils! Never could any such monstrous, foul, and detestable doctrine issue from any source but that of the hearts of fiends themselves. None but devils could breed up so black a fog of blasphemy to blot out the image of a loving and paternal God from the view of His creatures. And yet the mocking devil induced the zealous Protestant fathers to accept this most truly 'doctrine of devils,' as an antidote to Popish error. As some glimmering of the direst consequences of this shutting-up of the middle states of the invisible world began to dawn on the Protestant mind, it set about to invent remedies and apply palliatives, and by a sort of spiritual hocus-pocus, it taught that if the greatest sinners did but call on Christ at the last gasp, they were converted into saints, and found themselves in heaven itself with God and the Lamb. This was only making the matter worse, and holding out a premium for the continuance in every sin and selfishness to the last moment. It was an awful temptation to self-deception presented to human selfishness. Millions, no doubt, have trusted to this wretched Protestant reed.... Yet common sense in others rejected and rejects the cruel deceit. A country poet, writing the epitaph of the blacksmith in my native village, expressed the truth on the Protestant theory of no middle regions:-- 'Too bad for heaven, too good for hell, So where he's gone we cannot tell.'" And now to conclude this portion of our subject, regarding which not a tenth part of the examples of "Spiritual" manifestations gathered has been given. To have discussed the facts and theories provided on previous pages, would have occupied several chapters. Sufficient, however, is recorded to show that Spiritualism is directly antagonistic to the Christian Religion,[57] to point out the true character of many of the signs and wonders which exist in this nineteenth century, and which testify and witness to old and unchangeable truths. The ministry of "men and of angels in a wonderful order,"[58] the practice of exorcism, the facts of diabolical agency, possession by evil spirits, the sins of Witchcraft and Necromancy, are all more or less intertwined with the Divine Revelation which God has been pleased to give to man. But the Materialism of these latter days is blinding men's eyes, that they cannot see, and successfully destroying their faith in all that is beyond their cramped and narrow temporal range. Intellectual Paganism, and a positive disbelief in the distinct Nature of God, if not openly professed, is indirectly acknowledged; while the Faith of Pentecost, which for generations has regenerated the World, is cast aside as worn out, effete, and valueless. The possibility of miracle is derided; Providence is scouted as the fond dream of an exaggerated human self-love; belief in the power of prayer is asserted to be only a superstition, illustrative of man's ignorance of the scientific conception of law; the hypothesis of absolute invariable law, and the cognate conception of Nature as a self-evolved system of self-existent forces and self-existent matter, are ideas advancing with giant strides. Side by side with all this, however, stand the portentous phenomena referred to here. Let the existence of one course of such facts as those related be granted, and far more follows than the pure Materialist or the Positivist would for a moment allow. Yet none can deny the presence amongst us of such, evil in their essence and mischievous in their operations. The whole cycle represents the works of the Devil and his angels--works opposed at every step in theory by the Truths of Christianity, and in fact by the sacraments of the Church Universal. Man's highest and chiefest duty is to do the Will of the Most High: the practice of the Spiritualists, on the other hand (and let men lay the warning to heart), appears to be an intentional and systematic giving up of their wills to the evil one; an invocation of evil spirits for unlawful purposes, a "willing" for supernatural intervention in things which are not lawful, and a deliberate turning away from Him to Whom all power is given in Heaven and in Earth. APPENDIX TO CHAPTER IX. SPIRITUALISM AND SCIENCE. The following Letter appeared in "The Times" newspaper a few years ago:-- "SIR,--Having been named by several of your correspondents as one of the scientific men who believe in Spiritualism, you will perhaps allow me to state briefly what amount of evidence has forced the belief upon me. I began the investigation about eight years ago, and I esteem it a fortunate thing that at that time the more marvellous phenomena were far less common and less accessible than they are now, because I was led to experiment largely at my own house, and among friends whom I could trust, and was able to establish to my own satisfaction, by means of a great variety of tests, the occurrence of sounds and movements not traceable to any known or conceivable physical cause. Having thus become thoroughly familiar with these undoubtedly genuine phenomena, I was able to compare them with the more powerful manifestations of several public mediums, and to recognize an identity of cause in both by means of a number of minute but highly characteristic resemblances. I was also able, by patient observation, to obtain tests of the reality of some of the more curious phenomena which appeared at the time, and still appear to me, to be conclusive. To go into details as to those experiences would require a volume, but I may, perhaps, be permitted briefly to describe one, from notes kept at the time, because it serves as an example of the complete security against deception which often occurs to the patient observer without seeking for it. "A lady who had seen nothing of the phenomena asked me and my sister to accompany her to a well-known public medium. We went, and had a sitting alone in the bright light of a summer's day. After a number of the usual raps and movements, our lady friend asked if the name of the deceased person she was desirous of communicating with, could be spelt out. On receiving an answer in the affirmative, the lady pointed successively to the letters of a printed alphabet while I wrote down those at which three affirmative raps occurred. Neither I nor my sister knew the name the lady wished for, nor even the names of any of her deceased relatives; her own name had not been mentioned, and she had never been near the medium before. The following is exactly what happened, except that I alter the surname, which was a very unusual one, having no authority to publish it. The letters I wrote down were of the following kind:--yrnehnospmoht. After the first three--yrn--had been taken down, my friend said, "This is nonsense, we had better begin again." Just then her pencil was at e, and raps came, when a thought struck me (having read of, but never witnessed, a similar occurrence), and I said, 'Please go on, I think I see what is meant.' When the spelling was finished I handed the paper to her, but she could see no meaning in it till I divided it at the first h, and asked her to read each portion backwards, when to her intense astonishment the name 'Henry Thompson' came out, that of a deceased son of whom she had wished to hear, correct in every letter. Just about that time I had been hearing _ad nauseam_ of the superhuman acuteness of mediums who detect the letters of the name the deluded visitors expect, notwithstanding all their care to pass the pencil over the letters with perfect regularity. This experience, however (for the substantial accuracy of which as above narrated I vouch), was and is, to my mind, a complete disproof of every explanation yet given of the means by which the names of deceased persons are rapped out. Of course I do not expect any sceptic, whether scientific or unscientific, to accept such facts, of which I could give many, on my testimony; but neither must they expect me, nor the thousands of intelligent men to whom equally conclusive tests have occurred, to accept their short and easy methods of explaining them. "If I am not occupying too much of your valuable space I should like to make a few remarks on the misconceptions of many scientific men as to the nature of this inquiry, taking the Letters of your correspondent Mr. Dirks as an example. In the first place, he seems to think that it is an argument against the facts being genuine that they cannot all be produced and exhibited at will; and another argument against them, that they cannot be explained by any known laws. But neither can catalepsy, the fall of meteoric stones, nor hydrophobia be produced at will; yet these are all facts, and none the less so that the first is sometimes imitated, the second was once denied, and the symptoms of the third are often greatly exaggerated, while none of them is yet brought under the domain of strict science; yet no one would make this an argument for refusing to investigate these subjects. Again, I should not have expected a scientific man to state, as a reason for not examining it, that Spiritualism 'is opposed to every known natural law, especially the law of gravity,' and that it 'sets chymistry, human physiology, and mechanics at open defiance;' when the facts simply are that the phenomena, if true, depend upon a cause or causes which can overcome or counteract the action of these several forces, just as some of these forces often counteract or overcome others; and this should surely be a strong inducement to a man of science to investigate the subject. "While not laying any claim myself to the title of 'a really scientific man,' there are some who deserve that epithet who have not yet been mentioned by your correspondents as at the same time spiritualists. Such I consider the late Dr. Robert Chambers, as well as Dr. Elliotson, Professor William Gregory, of Edinburgh; and Professor Hare, of Philadelphia--all unfortunately deceased; while Dr. Gully, of Malvern, as a scientific physician, and Judge Edmonds, one of the best American lawyers, have had the most ample means of investigation; yet all these not only were convinced of the reality of the most marvellous facts, but also accepted the theory of Modern Spiritualism as the only one which would embrace and account for the facts. I am also acquainted with a living physiologist, of high rank as an original investigator, who is an equally firm believer. "In conclusion I may say that, although I have heard a great many accusations of imposture, I have never detected it myself; and, although a large proportion of the more extraordinary phenomena are such that, if impostures, they could only be performed by means of ingenious apparatus or machinery, none has ever been discovered. I consider it no exaggeration to say that the main facts are now as well established and as easily verifiable as any of the more exceptional phenomena of nature which are not yet reduced to law. They have a most important bearing on the interpretation of History, which is full of narratives of similar facts, and on the nature of life and intellect, on which physical science throws a very feeble and uncertain light; and it is my firm and deliberate belief that every branch of philosophy must suffer till they are honestly and seriously investigated, and dealt with as constituting an essential portion of the phenomena of human nature. "I am, Sir, yours obediently, "ALFRED R. WALLACE." The following Review, taken from the "Weekly Register" of August 1, 1874, will be read with interest:-- "The May and June numbers of the 'Fortnightly Review' for 1874, contain two remarkable articles by Mr. Wallace, the eminent naturalist. They are entitled--'A Defence of Modern Spiritualism.' His aim in these is to prove the objective reality of its phenomena in the first instance, and then to show that the theory which explains them can be accepted by those who, like himself, entirely disbelieve in a Supernatural order. He points out that Modern Spiritualism is not in any way a survival or revival of old superstitions, but a completely new science. The facts upon which it rests have been known and noted from the earliest beginnings of history, but, owing to the influence of Superstition, were almost universally misinterpreted. Now, at last, these mists are clearing away. We have abundant materials upon which to work, and he looks forward with confidence to the establishment of a satisfactory scientific theory of a future life. Such a theory will be a truly regenerating influence, resting, not on arbitrary beliefs, but on established facts, and will, for the first time, make a true religion possible and a pure morality. "At the close of the second essay, there is a sketch of the outline of the theory up to the point which it has reached as yet. Of course there is still much which requires to be explained and developed. The science is only in its infancy; but still its principles can be understood and appreciated. It is taken for granted that there are no spirits but human ones, these being the only spirits of which we can have any scientific knowledge. This being assumed, Mr. Wallace proceeds to give a short analysis of human nature, drawn from generalizations from the 'phenomena in their entirety,' and the communications of the spirits themselves. This is contained in four propositions:-- "1. Man is a duality, consisting of an organized spiritual form evolved coincidently with and permeating the physical body, and having corresponding organs and development. "2. Death is the separation of this duality, and effects no change in the spirit, morally or intellectually. "3. Progressive evolution of the intellectual and moral nature is the destiny of individuals; the knowledge, attainments, and experience of earth-life forming the basis of spirit-life. "4. Spirits can communicate through properly-endowed mediums. They are attracted to those they love or sympathise with.... But, as follows from Clause 2, their communications will be fallible, and must be judged and tested just as we do those of our fellow-men. "From the acceptance of these propositions will result a far purer morality than any which either Religious systems or Philosophy have yet put forth, and with sanctions far more powerful and effective--'For the essential teaching of Spiritualism is that we are all, in every act and thought, helping to build up a "mental fabric" which will be and constitute ourselves more completely after the death of the body than it does now. Just as this fabric is well or ill built will our progress and happiness be aided or retarded. There will be no imposed rewards and punishments; but everyone will suffer the inevitable consequences of a well or ill spent life. The well-spent life is that in which those faculties which concern our personal physical well-being are subordinated to those which regard our social and intellectual well-being and the well-being of others; and that inherent feeling, which is so universal and so difficult to account for, that those latter constitute our higher nature, seems also to point to the conclusion that we are intended for a condition in which the former will be almost wholly unnecessary, and will gradually become rudimentary through disuse, while the latter will receive a corresponding development. This teaching will make a man dread to give way to passion, or falsehood, or a selfish and luxurious life--knowing that the inevitable consequences of such habits are future misery and a long and arduous struggle, in order to develop anew the faculties which had been crippled by long disuse. He will be deterred from crime, knowing that its unforeseen consequences may cause him ages of remorse, and his bad passions perpetual torment, in a state of being in which mental emotions cannot be drowned in the fierce struggles and sensual pleasures of a physical existence. And these beliefs (unlike those of theology) will have a living efficacy, because depending on facts occurring again and again within the family circle, and so bringing home the realities of the future life to the minds of even the most obtuse.' He asks us to 'contrast this system of natural and inevitable reward and retribution, dependent wholly on the proportionate development of our higher mental and moral nature, with the arbitrary system of rewards and punishments dependent on stated acts and beliefs only, as set forth by all dogmatic religions; and who can fail to see that the former is in harmony with the whole order of Nature--the latter opposed to it?' We cannot enter on the religious and moral questions which this brief survey of Mr. Wallace's theory suggests, but we wish to make some remarks on the 'facts' on which it is founded, and his treatment of them. The point that strikes one most in these articles is their evident sincerity. Mr. Wallace has become a believer in Spiritualism in spite of deeply-rooted prejudices against it, and he is anxious to deal thoroughly and impartially with all the facts connected with it as far as he can, without contradicting the first principles of his scientific creed. We can understand this limitation, for we, too, have first principles--first principles of which we are so certain that no seeming contradiction of them by facts could shake our belief. But the difference between our position and his is that our first principles are founded, not on facts of experience, but on a _belief_ that God has spoken to us, and is speaking every day in the Church. Therefore, whatever God has revealed becomes to us as a first principle, which, _à priori_, cannot contradict facts, and which, as our knowledge increases, we more and more find experimentally to harmonize with them and explain them. But the whole of Mr. Wallace's theory is founded on the assumption that God does not speak--that He, and all that concerns Him, is unknown and unknowable to us; and this assumption rests, he would tell us, on facts--_i. e._ on his view of the order of Nature. Now, what we wish to point out is, that nothing which thus rests only on experience can, in any true sense, be called a first principle. It is merely a wide generalization, which may, any moment, be displaced by a still wider one. Mr. Lecky, in his 'History of Rationalism,' asserts that the evidence in favour of the reality of witchcraft would be irresistible, were we not convinced, on _à priori_ grounds, that witchcraft is a delusion. Once Mr. Wallace fully shared this conviction, and found himself compelled, in his own words, to 'reject or ignore' all this evidence. Now, Modern Spiritualism has enabled him to accept all these, and other facts of a similar nature; and he expatiates on the relief he feels in being able to open his eyes to a whole host of things which he had hitherto been obliged painfully and laboriously to overlook. There is quite a string of them. Socrates' Demon, the ancient Oracles, all Miracles--those of the Bible, the lives of the Saints, and in the present day, answers to prayer, all the phenomena of Second Sight, Ghosts, and occult disturbances of all sorts. We cannot refer our readers to the articles themselves for the explanations, some of them very curious, of all these things. But we should like to ask whether it may not be possible that there may be some theory yet to be found still more comprehensive than Spiritualism, and which may yield a still deeper joy and relief? The one before us seems to us still to require a considerable amount of reserve, to say no more, in dealing with some of the facts. Professor Huxley objects to the amount of twaddle that is talked by the spirits; but to this Mr. Wallace replies, very justly, we think, that it is no more than we must expect, considering the mental and moral calibre of the majority of mankind; and, consequently, of spirits, who are not much improved by the mere fact of dying, not to mention that of the spiritualists themselves; and we know that the proverb, 'Like attracts like,' is especially applicable to mediums. But we confess that we are surprised when we are told that 'sectarian' spirits continue to maintain special dogmas and doctrines, while yet quite unable to describe themselves as being in any situation which at all corresponds to the orthodox teaching about a future life. We cannot understand what doctrines or dogmas could survive such a _désillusionnement_, whether agreeable or the reverse, as Mr. Wallace's future life would be to a spirit whose conceptions on the subject had been moulded on any form of Christianity. Nor can we conceive of any motive, except a diabolical maliciousness, which could prompt spirits to wish to keep up such delusions among their surviving friends. And yet Mr. Wallace explains the apparitions of Our Lady, &c., in modern times, as being produced by spirits with strong Catholic predilections, knowing that they would be very efficacious in stimulating the cultus which they prefer. And this is said without any moral comment whatever. Also allowing, as he does, the reality of the apparitions, though only of human origin, in the Bible and lives of the saints, we are at a loss to see how he can say that orthodox notions of heaven are never confirmed by spirits. We should have said that it was precisely by them that most of these had been originated, not to say confirmed. If his spirits are spirits, so are ours, and quite as worthy of credit. These are only a few of the difficulties on the surface of Sceptical Spiritualism. But we have already exceeded our limits. We will only add that we cannot but hope that, Spiritualism being so far an approach to truth that it admits an important class of facts which had lately been very much denied and ignored, may, by the difficulties which they raise, lead some minds to reconsider the position they have taken up with regard to the Supernatural. There is no bridge across the chasm which divides Faith from Unbelief, and yet in this World the edges are so close that it is but a step, and we pass from darkness into light." SUMMARY AND CONCLUSION. "The Angel of the Lord tarrieth round about them that fear Him, and delivereth them."--_Psalm xxxiv. 7._ "God sees at one view the whole thread of my existence, not only that part of it which I have already passed through, but that which runs forward into all the depths of Eternity. When I lay me down to sleep I recommend myself to His care; when I awake I give myself up to His direction. Amidst all the evils that threaten me, I look up to Him for help, and question not that He will either avert them, or turn them to my advantage. Though I know neither the time nor the manner of the death I am to die, I am not at all solicitous about it: because I am sure that He knows them both, and that He will not fail to comfort and support me under them."--_Addison._ "Reverence the angels; shun the demons."--_Thomas Scott._