Part 14

“After three fruitless attempts, a small piece of wood which laid near on the table slid towards the pencil and raised itself some inches above the table. The pencil now raised itself anew, supporting itself against the wood, and the two made an effort to write on the paper; this did not succeed and a new trial was made. On the third attempt the wooden lath abandoned its efforts and fell back to its old position on the table; the pencil remained in the position where it fell on the paper, and an alphabetical message said to us, “_We have tried to do what you have asked, but our power is exhausted_.” (Crookes.)

In India, the Fakirs easily obtain direct writing; they spread fine sand on a table or other smooth surface and place on this sand a small pointed stick made of wood. At a given moment this stick rises and traces characters on the sand, which are responses to questions put by the lookers on.[88]

In the experiments made with our friend Dr. Puel, we obtained writing on over twenty slates. A bit of chalk was placed on a new slate and this slate was placed on a table at some distance from the medium, Madam L. B., the experiments being made with all the cautions possible. A previous examination of both surfaces of the slate put away all doubts as to any fraud in that respect. I, meantime, held the hands of Madame L. B., the medium, who was always in a hypnotic condition during such experiments, at which several persons usually assisted—persons who were known to be capable of observing and recording facts with coolness and deliberation.

All these communications have a signature, and many of them date 1900 as the epoch when _modern spiritualism_ shall be scientifically recognized by the world.

Dr. Gibier, who made interesting experiments with Mr. Slade, like us, obtained spontaneous writing on many slates, of which he gives reproductions in his remarkable work, _a book that he had the courage to write and to which his celebrated name is affixed_.[89]

We do not find in any Middle Age documents such spontaneously written communications; at least Demonographers do not mention them in their writings, for if they had it would have been a most striking proof of the analogy of magic with modern spiritualism and Indian Fakirism, which serves as an intermediary in the history of Occultism.

CLASS XI.—_Forms and figures of phantoms._

“These phenomena are rarely ever witnessed. The conditions required for their appearance seeming so delicate, and so little prevents their production, that it is only on very few occasions that I have witnessed satisfactory results. I will cite two cases:

“At twilight, in a _seance_ by Mr. Home, given at a private house, the blinds of a window, back of the medium about eight feet, were seen to move, then all the persons sitting near the window perceived a shadowy form that grew darker and then semi-transparent, like that of a man trying the shutters with his hand. While we gazed at this object in the twilight it evanesced and the window shutters ceased to move.

“The following example is still more striking. As in the preceding case Mr. Home was the medium. A phantom form came from the corner of the room, took an accordeon in its hand, and glided around the room playing the instrument beautifully. This phantom was visible to all those present for the space of several minutes, Mr. Home being perfectly visible at the same time. Then this shade approached a lady in the room, when the frightened woman uttered a scream and the phantom vanished.” (_Crookes._)

We regret that space will not permit our giving the experiments made on Miss Cook and Katie King, spectres which became so tangible that they were photographed.

This History given by Crookes regarding spiritual photography is well nigh incredible, but Dr. Crookes has remarked concerning doubters and his personal experiments, “_I do not say that it is possible, I say that it is_.”

These apparitions of forms and figures of phantoms were more common to the Middle Ages than at the present day, if we are to believe the numerous cases cited by Pierre Le Loyer.[90]

This celebrated author in fact, will not admit that there is any doubt on this subject; a matter he has thoroughly studied, for he says in this preface of his work—“_Aussi est traicte des extases et rauissements: de l’essence, nature et origine des Ames, et de leur estat apres le deces de leurs corps; plus des Magiciens et Sorciers, de leur communication avec les malins esprits; ensemble des remedes pour se preseruer des illusions et impostures diaboliques_.”

In analyzing passages from this curious document, we will immediately see the correlation that exists between what was called in other times sorcery or magic, and spiritualism. In speaking of these spectres which form in the air, and under our eyes, Pierre Le Loyer writes: “We know them by the coldness of their touch and their bodies, which are soft, their hands receding from ours like soft cotton when pressed, or a snow-ball squeezed in a child’s hand. They tarry no longer than it pleases them, returning again into their element.”

Further along, Le Loyer adds: “A bad spirit questioned by a sorcerer why his body was not warm, responded that it was not in his power to give it heat.”

But, meantime, he attributed these apparitions to evil spirits and demons; finally, our author seeks to explain “what is this body seen and touched of these demons, so to speak, of the air, water and earth?”

“These devils appear indifferently to all persons; they themselves affect the society of certain, individuals some much more than others.”

“To these sorcerers and witches (_mediums_), they ordinarily show themselves in a visible form, and will come to those who call them.”

“As to persons subject to these sort of things, they are usually those young and tender of age, cold and imperfectly organized beings; by such we can speak with power; old men and eunuchs, and withal melancholy persons.”

“All those these devils dominate over, are estranged from their natural, beings, and not infrequently become maniacs.”

Our author in his chapter on the essence of souls, affirms, that “that the ancient oracles _were only the Oracles of the souls of men_,” and to be specific, he gives a long list of names. He remarks, “there were in Greece, temples known to be psychomantic, and in such places were received responses from the souls of different men. It was for this reason too, that the souls for the same reason watched over the places where the bodies of generous and noble barons had been burned.”

Further along Le Loyer mentions the origin of the _power that the spirits possess of manifesting themselves to us_, but our author _disagrees with the modern theories that makes them derive their power from the medium_, for he remarks that the spirits can act “_through their own powers_,” and are governed only by their own intelligence. “They are not off so far,” adds he, “and the distance between us and the spirits is so slight that we may easily communicate;” however, he says, meantime: “They are commanded by God and conform to his will.”

Finally, he considers man as an inferior being to the spirits of the dead—in fact, he states: “The soul appears to derive nothing from another, and, as an invisible spirit, it acts with us as a passive agent, being too proud to control that which is inferior; and I deny,” says he, “that the true souls of the dead obey either charms or magical words.”

Of the future of the soul after death he remarks to one of his opponents, whose opinions he refuted, that “_this soul, whatever it may be, in a state of health or not purged, comes by degrees and not at one bound into the full fruition and happiness of God_;” and these degrees, according to Le Loyer, are like prisons where the penalties for misdeeds done in the flesh are to be satisfied. He admits, however, that some spirits make more rapid progress than others. These, to his mind, are the judgments of God after death, and the fire mentioned in Scriptures. Such is the manner in which he explains away the ideas of the images of Paradise and Hell, the promises to the virtuous and the wicked. He cites (_apropos_ of manifestations before courts of justice) houses “where spirits have appeared and made all manner of noises, that disturbed the tenants at night.” He speaks of Daniel and Nicholas Macquereau, who rented a house for a term of years. “They had been living there but a short time when they heard the noises and hubbub made by invisible spirits, who allowed them neither sleep nor repose.” The court cancelled the lease, thus _admitting that there were places haunted by spirits_.”[91]

CLASS XII.—_Particular examples which seem to indicate the intervention of a superior intelligence._

“It has already been demonstrated that these phenomena are governed by an Intelligence; an important question is to know what is the source of this Intelligence.

“Is this the Intelligence of the _medium_ or some one else present in the room? Or is this Intelligence exterior? I do not wish to commit myself on this point at present in a positive manner. I will say that I have observed several circumstances which appeared to demonstrate that the will and the intelligence of the medium have a great influence on the phenomena. I have likewise observed others which seemed to prove in a conclusive manner the intervention of an intelligence entirely independent of all persons found in the room where the _seance_ was given.

“Space will not permit me to give here all the arguments that might serve to prove these propositions, but I will briefly mention one or two circumstances chosen from among a number of others. I have several times seen phenomena take place simultaneously, some of them being unknown to the medium. I have seen Miss Fox write automatically a message for a person present, while a message for another person was given alphabetically by means of _raps_, and during all the time of these manifestations she conversed on a subject entirely different from the two others.

“The following case is, perhaps, still more astonishing. During a _seance_ with Mr. Home, a small wooden lath, that I have previously mentioned, came across the table to me, in full light, and gave me a message by striking lightly on my hand; I repeated the alphabet and the lath struck me at the proper letters; the other end of this wooden stick was some distance off from the hands of Mr. Home.

“The blows were so distinct and clear, the wooden lath was so evidently under the invisible power that governed its movements, that I said: ‘Can the intelligence that governs the movements of this lath change the character of the movement and give me a telegraphic message by means of the Morse alphabet, by blows struck on my hand?’

“I had every reason for thinking that the Morse alphabet was entirely unknown to all the other persons present, and I knew it only imperfectly myself.

“Immediately after I had said this the character of the raps changed and the message was continued in the manner I demanded. The letters were given too rapidly for me to catch but a word now and then, consequently I lost the message; but I had heard sufficient to convince me that there was a good Morse operator at the other extremity of the line, no matter what place it might be in.

“Another example: A lady wrote automatically by the aid of Planchette. I sought to discover the means to prove what she wrote was not due to _unconscious cerebration_. Planchette, as it always does, affirmed that, although the movements were made by the hands and arms of the operator, there was an intelligence coming from an invisible being, who played on her brain like an instrument of music and thus put her muscles in motion.

“I then remarked to this Intelligence, ‘Can you see what is contained in this chamber?’ And Planchette answered, ‘Yes.’ ‘Can you read this journal?‘ said I, placing my finger on a copy of the _London Times_ that happened to be back of me on a table, but which I could not see. ‘Yes’ responded Planchette. ‘Very well,’ said I, ‘write the word now covered by my finger.’ Planchette commenced to move and the word ‘however’ was slowly written. I turned around and saw that the word ‘however’ was covered by the end of my finger. I had not looked at the paper when I attempted this experiment, and it was impossible for the lady, had she tried, to see any word in the journal, as she was seated at a table and the _London Times_ lay on a table back of me with my body interposed.” (_Crookes._)

In the experiments in typtology at which I have assisted, to all the demands addressed to _psychic force_ the responses have always presented a particular character independent of that of the assistants.[92]

I have sometimes tried to concentrate my will upon the answer awaited, and have always failed in my attempts at mental pressure.

1 have likewise determined that these answers cannot be dictated by the mind of the medium, whose scientific and literary knowledge were not always equal to the message received. This observation coincides with the facts observed among pretended Demonomaniacs, who had in their attacks the gift of language, responding in Latin to the exorcists, making entire discourses in this language, of which they knew not the first elements.

Under the name of _phenomena of ecstasy_, Dr. Gibier described, after his experiments with the medium Slade, his displacement by a stronger spirit to that of his usual control. Says Gibier, the phenomena produced from thence were “a certain discoloration of the medium’s face, which became red, a sort of grin contracting the muscles of the visage, the eyes were convulsed upwards, and after some nystagmatic movements of the ball of the eye the eyelids closed tightly, gritting of the medium’s teeth was heard, and a convulsive sign, indicating the commencement of his _possession_ by a strange spirit. After this short phase, which was painful to behold, the medium’s face fell into a smile and the voice, as well as the attitude, was completely modified to that of a different person. Slade thus transformed to his regular control, saluted all our party most graciously.”

Among the experiments made by Dr. Gibier to control this condition of _incarnation_ (the English call it _trance_), we might cite that of a comparison of the dynamometric force of the medium in his natural condition and the _trance_ state. In the first case, by reason of two previous attacks of hemiplegia, Slade’s muscular force gave 27 kilos to the right and 35 kilos to the left. In the second state there were 63 kilos to the right and 50 kilos to the left. Meantime, Dr. Gibier, no more than ourselves, deems it proper to consider the trance state other than a hypothesis, “a foreign element, introduced in the scene, and like it present in the experiences of suggestion and catalepsy.”

If we cannot give a scientific explanation of these phenomena, it is our duty to examine them as others and retrace their history, especially seeking those points of coincidence with the proofs furnished by the history of demonomania and diabolic possession of the Middle Ages; for we are convinced that these phenomena were dominated by the same unknown force, interpreted differently by reason of the philosophic and religious ideas of the epoch at which they were studied.

CLASS XIII.—_Varied cases of a complex character._

Under this title Mr. Crookes cites facts that cannot be classed otherwise by reason of their complex character. As an example, he reports two cases: one being an experiment in typtology between himself, Miss Fox, and another lady. He proved that a bell that belonged in his business office was brought to the table, as a proof announced by the intellectual force, that communicated with him, _of its strength_. The chamber in which this was done was separated from the office by a door which he previously securely locked with a key, and he was absolutely positive that the bell in question was in his office.

“The second case I desire to report,” says Mr. Crookes, “took place one Saturday night under a full glare of light, Mr. Home and my family being the only persons present.

“My wife and I, having passed the day in the country, had brought home flowers with us that I had gathered; on arriving at home we had given them to a servant to put in water. Mr. Home came shortly after and we went into the dining room. At the instant we seated ourselves, the domestic brought the flowers, arranged in a vase; I placed them in the center of the table, which was not covered by a cloth. It was the first time Mr. Home had seen these flowers.

“Immediately a message came, given by the rap alphabet, which said, ‘It is impossible for matter to pass through matter, but we will show you that we can do it.’ We waited in silence, and soon a luminous apparition was seen floating over the bouquet of flowers, and then, in full view of all my family at the table, a branch of China grass, fifteen inches in length, which ornamented the middle of the bouquet, slowly rose from the bunch of flowers, descended from the vase and moved across the table, and my wife saw a hand stretched out from under the table and seize the flower; at the same moment she was struck three times on the left shoulder and the noise made by the slaps was so loud we all heard it; then the luminous hand dropped the China grass to the floor and disappeared. Only two persons of my family saw the hand, but every one at the table noticed the different movements of the plant stalk, as I have before described them.

“During the time that this phenomena lasted we all saw Mr. Home’s hands on the table, where they rested motionless, and they were at least eighteen inches from where the plant stalk disappeared.

“It was a dining-room table that opened in folds, it did not lengthen,” etc.

As a contribution to the facts mentioned in this class, I may report the famous experiments with the bracelet made by Dr. Puel—experiments that I have witnessed a dozen times at least—as well as numerous other persons. A bracelet made of brass, without opening or solder, cut by a machine out of a solid piece of metal, was placed on the forearm of Madame L. B. The lady’s hands rested flat on the table, or were held in the hands of those experimenting. At a given moment, often in the middle of a conversation, Madame L. B. uttered a piercing cry and at the same instant the bracelet would fall on the floor, or on some piece of furniture, with great force. Several times, under the same circumstances,—that is to say, when the lady’s hands were firmly pressed down on the table by those experimenting,—I have seen the bracelet _pass from one arm to the other_.

So, in opposition to all laws of physics, it appears that matter can pass through matter; I affirm the reality of this, and others, who are no more victims to hallucination than I, can also testify to the truth of this statement. And no matter what may be the consequences to my professional reputation, and utterly without regard for anything that may be said by critics, I boldly maintain, as if under oath, that my senses lead me to this imposed conviction. Besides, I am far from being alone in believing what I have seen, whether or no it be “_in harmony with our acquired knowledge_;” to the names of French, English and German _savants_ I have cited, there are experimenters in all countries who have the courage to believe the evidence offered by their own senses, as witness that celebrated English geologist, who, after ten years of investigation with the phenomena under control, _declared spiritualism to be true_, drawing from his experiments the following conclusions: “_Who shall determine the limits of the possible, limits that science and observation accumulate each day? Let us examine, let us doubt, but not be so daring as to deny the possibility of such occurrences_” (Barkas).

If now we have established the balance-sheet of facts attributed to the Demonomania of the Middle Ages, and compared them to the experiences of experimental psychology, we are not only led to recognize a striking analogy between them, but also to interpret them by the hypothesis of an intelligent force of an intensity proportionate to certain nervous pathological conditions. It is necessary to remember, in fact, that, according to the Ritual of the Roman Catholic Church, the phenomena necessary to recognize _possession_ among Demonomaniacs were:

1. The faculty of knowing thoughts, even though they are not expressed.

2. Intelligence in unknown languages.

3. The faculty of speaking foreign tongues which are unknown to the party speaking them.

4. A knowledge of future events.

5. A knowledge of what is transpiring in far-off places.

6. Development of superior psychal force.

7. Suspension of persons or bodies in the air for a considerable space of time.

No less interesting is it than to compare these phenomena to those observed by the thirty-three members of the commission appointed by the “Dialectic Society of London.” The following was this committee’s report, after eighteen months’ investigation:

1. Noises of varied nature, apparently arising from the furniture, floor or walls of the room, accompanied by vibrations which are often perceptible to the touch, are present without being produced by muscular action or any mechanical means whatever.

2. Movements of heavy bodies occur without the aid of mechanical apparatus of any sort, and without equivalent development of muscular force on the part of persons present, and even frequently without contact or connection with any one.

3. These noises and movements are produced often at the moment wished for and in the manner demanded by persons present, and, by means of a simple code of sounds, respond to questions and write coherent communications.

4. The response and communications obtained are, for the most part, hackneyed and commonplace, but sometimes they give facts and information only known to one person in the room.

5. The circumstances under which the phenomena are present vary, the most striking feature being that the presence of certain persons seems necessary to their production, and that the presence of some people serves as a check; but this difference does not seem to depend on the belief or the unbelief of those present as to the nature of the phenomena.

The testimony, oral and written, received by the commission affirmed the reality of phenomena much more extraordinary still, such as heavy bodies rising in the air (men in certain cases floated through the atmosphere) and remaining in suspension without tangible support; apparitions of hands and forms belonging to no human beings, but seemingly alive, judging by their aspect and motions.

This report was signed by _savants_ of the first order, as sceptical before commencing their investigations as the most positive Materialists of our academies of science. Let us cite, among the celebrated names of men known throughout the world for their learning and scientific veracity, those of the great naturalist and _collaborateur_ of Darwin, Russell Wallace, Professor A. Morgan, President of the Mathematical Society of London and Secretary of the Royal Astronomical Society; F. Varley, Chief Engineer of the Trans-Atlantic Telegraph Company and member of the Royal Society of London.

Mr. Morgan does not fear to add to the report the following lines: “I am perfectly convinced, from what I have seen and heard, in a manner that renders doubt impossible, that _Spiritualists_, without doubt, are upon a track that will lead to the advancement of the psychal sciences; their opponents are those who seek to trammel all progress.”