of half-awed and half-critical neighbours, the child clapping her hands with upturned laughing face, the dark corner shadows where these strange new forces seem to lurk—forces often apparent, and now come to stay and to effect the complete revolution of human thought. We may well ask why should such great results arise from such petty sources? So argued the highbrowed philosophers of Greece and Rome when the outspoken Paul, with the fisherman Peter and his half-educated disciples, traversed all their learned theories, and with the help of women, slaves, and schismatic Jews, subverted their ancient creeds. One can but answer that Providence has its own way of attaining its, results, and that it seldom conforms to our opinion of what is most appropriate.
We have a larger experience of such phenomena now, and we can define with some accuracy what it was that happened at Hydesville in the year 1848. We know that these matters are governed by law and by conditions as much as any other phenomena of the universe, though at the moment it seemed to the public to be an isolated and irregular outburst. On the one hand, you had a material, earth-bound spirit of a low order of development which needed a physical medium in order to be able to indicate its presence. On the other, you had that rare thing, a good physical medium. The result followed as surely as the flash follows when the electric battery and wire are both properly adjusted. Corresponding experiments, where effect, and cause duly follow, are being worked out at the present moment by Professor Crawford, of Belfast, as detailed in his two recent books, where he shows that there is an actual loss of weight of the medium in exact proportion to the physical phenomenon produced.1 The whole secret of mediumship on this material side appears to lie in the power, quite independent of oneself, of passively giving up some portion of one’s bodily substance for the use of outside influences. Why should some have this power and some not? We do not know —nor do we know why one should have the ear for music and another not. Each is born in us, and each has little connection with our moral natures. At first it was only physical mediumship which was known, and public attention centred upon moving tables, automatic musical instruments, and other crude but obvious examples of outside influence, which were unhappily very easily imitated by rogues. Since then we have learned that there are many forms of mediumship, so different from each other that an expert at one may have no powers at all at the other. The automatic writer, the clairvoyant, the crystal-seer, the trance speaker, the photographic medium, the direct voice medium, and others, are all, when genuine, the manifestations of one force, which runs through varied channels as it did in the gifts ascribed to the disciples. The unhappy outburst of roguery was helped, no doubt, by the need for darkness claimed by the early experimenters—a claim which is by no means essential, since the greatest of all mediums, D. D. Home, was able by the exceptional strength of his powers to dispense with it. At the same time the fact that darkness rather than light, and dryness rather than moisture, are helpful to good results has been abundantly manifested, and points to the physical laws which underlie the phenomena. The observation made long afterwards that wireless telegraphy, another etheric force, acts twice as well by night as by day, may, corroborate the general conclusions of the early Spiritualists, while their assertion that the least harmful light is red light has a suggestive analogy in the experience of the photographer.
There is no space here for the history of the rise and development of the movement. It provoked warm adhesion and fierce opposition from the start. Professor Hare and Horace Greeley were among the educated minority who tested and endorsed its truth. It was disfigured by many grievous incidents, which may explain but does not excuse the perverse opposition which it encountered in so many quarters. This opposition was really largely based upon the absolute materialism of the age, which would not admit that there could exist at the present moment such conditions as might be accepted in the far past. When actually brought in contact with that life beyond the grave which they professed to believe in, these people winced, recoiled, and declared it impossible. The science of the day was also rooted in materialism, and discarded all its own very excellent axioms when it was faced by an entirely new and unexpected proposition. Faraday declared that in approaching a new subject one should make up one’s mind a priori as to what is possible and what is not! Huxley said that the messages, EVEN IF TRUE, “interested him no more than the gossip of curates in a cathedral city.” Darwin said: “God help us if we are to believe such things.” Herbert Spencer declared against it, but had no time to go into it. At the same time all science did not come so badly out of the ordeal. As already mentioned, Professor Hare, of Philadelphia, inventor, among other things, of the oxy-hydrogen blow-pipe, was the first man of note who had the moral courage, after considerable personal investigation, to declare that these new and strange developments were true. He was followed by many medical men, both in America and in Britain, including Dr. Elliotson, one of the leaders of free thought in this country. Professor Crookes, the most rising chemist in Europe, Dr. Russel Wallace the great naturalist, Varley the electrician, Flammarion the French astronomer, and many others, risked their scientific reputations in their brave assertions of the truth. These men were not credulous fools. They saw and deplored the existence of frauds. Crookes’ letters upon the subject are still extant. In very many cases it was the Spiritualists themselves who exposed the frauds. They laughed, as the public laughed, at the sham Shakespeares and vulgar Caesars who figured in certain seance rooms. They deprecated also the low moral tone which would turn such powers to prophecies about the issue of a race or the success of a speculation. But they had that broader vision and sense of proportion which assured them that behind all these follies and frauds there lay a mass of solid evidence which could not be shaken, though like all evidence, it had to be examined before it could be appreciated. They were not such simpletons as to be driven away from a great truth because there are some dishonest camp followers who hang upon its skirts.
A great centre of proof and of inspiration lay during those early days in Mr. D. D. Home, a Scottish-American, who possessed powers which make him one of the most remarkable personalities of whom we have any record. Home’s life, written by his second wife, is a book which deserves very careful reading. This man, who in some aspects was more than a man, was before the public for nearly thirty years. During that time he never received payment for his services, and was always ready, to put himself at the disposal of any bona-fide and reasonable enquirer. His phenomena were produced in full light, and it was immaterial to him whether the sittings were in his own rooms or in those of his friends. So high were his principles that upon one occasion, though he was a man of moderate means and less than moderate health, he refused the princely fee of two thousand pounds offered for a single sitting by the Union Circle in Paris.
As to his powers, they seem to have included every form of mediumship in the highest degree—self-levitation, as witnessed by hundreds of credible witnesses; the handling of fire, with the power of conferring like immunity upon others; the movement without human touch of heavy objects; the visible materialisation of spirits; miracles of healing; and messages from the dead, such as that which converted the hard-headed Scot, Robert Chambers, when Home repeated to him the actual dying words of his young daughter. All this came from a man of so sweet a nature and of so charitable a disposition, that the union of all qualities would seem almost to justify those who, to Home’s great embarrassment, were prepared to place him upon a pedestal above humanity.
The genuineness of his psychic powers has never been seriously questioned, and was as well recognised in Rome and Paris as in London. One incident only darkened his career, and it, was one in which he was blameless, as anyone who carefully weighs the evidence must admit. I allude to the action taken against him by Mrs. Lyon, who, after adopting him as her son and settling a large sum of money upon him, endeavoured to regain, and did regain, this money by her unsupported assertion that he had persuaded her illicitly to make him the allowance. The facts of his life are, in my judgment, ample proof of the truth of the Spiritualist position, if no other proof at all had been available. It is to be remarked in the career of this entirely honest and unvenal medium that he had periods in his life when his powers deserted him completely, that he could foresee these lapses, and that, being honest and unvenal, he simply abstained from all attempts until the power returned. It is this intermittent character of the gift which is, in my opinion, responsible for cases when a medium who has passed the most rigid tests upon certain occasions is afterwards detected in simulating, very clumsily, the results which he had once successfully
