Part 5

Mr. Beattie has been assisted in his researches by Dr. Thomson, an Edinburgh M. D., who has practiced photography, as an amateur, for twenty-five years. They experimented at the studio of a friend, who was not a Spiritualist (but who became a medium during the experiments), and had the services of a tradesman—with whom they were well acquainted—as a medium. The whole of the photographic work was done by Messrs. Beattie and Thomson, the other two sitting at a small table. The pictures were taken in series of three, within a few seconds of each other, and several of these series were taken at each sitting. The figures produced are, for the most part, not human, but variously-formed and shaded white patches, which in successive pictures change their form, and develop, as it were, into a more perfect or complete type. Thus, one set of five begins with two white somewhat angular patches over the middle sitter, and ends with a rude but unmistakable white female figure, covering the larger part of the plate. The other three show intermediate states, indicating a continuous change of form from the first figure to the last. Another set (of four pictures) begins with a white vertical cylinder over the body of the medium, and a shorter one on his head. These change their form in the second and third, and in the last become laterally spread out into luminous masses resembling nebulæ. Another set of three is very curious. The first has an oblique flowing luminous patch from the table to the ground; in the second, this has changed to a white serpentine column, ending in a point above the medium’s head; in the third, the column has become broader and somewhat double, with the curve in an opposite direction, and with a head-like termination. The change of the curvature may have some connection with a change in the position of the sitters, which is seen to have taken place between the second and the third of this set. There are two others, taken, like all the preceding, in 1872, but which the medium described during the exposure. The first, he said, was a thick white fog; and the picture came out all shaded white, with not a trace of any of the sitters. The other was described as a fog with a figure standing in it; and here a white human figure is alone seen in the almost uniform foggy surface. During the experiments made in 1873, the medium, in every case, minutely and correctly described the appearances which afterwards came out on the plate. In one there is a luminous-rayed star of large size, with a human face faintly visible in the centre. This is the last of three in which the star developed, and the whole were accurately described by the medium. In another set of three, the medium first described “a light behind him, coming from the floor.” The next, “a light rising over another person’s arms, coming from his own boot.” The third, “there is the same light, but now a column comes up through the table, and it is hot to my hands.” Then he suddenly exclaimed, “What a bright light up there! Can you not see it?” pointing to it with his hand. All this most accurately describes the three pictures, and in the last, the medium’s hand is seen pointing to a white patch which appears overhead. There are other curious developments, the nature of which is already sufficiently indicated; but one very startling single picture must be mentioned. During the exposure one medium said he saw on the background a black figure, the other medium saw a light figure by the side of the black one. In the picture both these figures appear, the light one very faintly, the black one much more distinctly, of a gigantic size, with a massive coarse-featured face and long hair.—(Spiritual Magazine, January and August, 1873; Photographic News, June 28th, 1872.)

Mr. Beattie has been so good as to send me for examination a complete set of these most extraordinary photographs, thirty-two in number, and has furnished me with any particulars I desired. I have described them as correctly as I am able; and Dr. Thomson has authorized me to use his name as confirming Mr. Beattie’s account of the conditions under which they appeared. These experiments were not made without labor and perseverance. Sometimes twenty consecutive pictures produced absolutely nothing unusual. Hundreds have been taken, and more than half have been complete failures. But the successes have been well worth the labor. They demonstrate the fact that what a medium or sensitive sees (even where no one else sees anything) may often have an objective existence. They teach us that perhaps the bookseller, Nicolai, of Berlin—whose case has been quoted ad nauseam as the type of a “spectral illusion”—saw real beings after all; and that, had photography been then discovered and properly applied, we might now have the portraits of the invisible men and women who crowded his room. They give us hints of a process by which the figures seen at séances may have to be gradually formed or developed, and enable us better to understand the statements repeatedly made by the communicating intelligences, that it is very difficult to produce definite, visible and tangible forms, and that it can only be done under a rare combination of favorable conditions.

We find, then, that three amateur photographers, working independently in different parts of England, separately confirm the fact of spirit-photography—already demonstrated to the satisfaction of many who had tested it through professional photographers. The experiments of Mr. Beattie and Dr. Thomson are alone absolutely conclusive; and, taken in connection with those of Mr. Slater and Dr. Williams, and the test photographs, like those of Mrs. Guppy, establish as a scientific fact the objective existence of invisible human forms and definite invisible actinic images. Before leaving the photographic phenomena we have to notice two curious points in connection with them. The actinic action of the spirit-forms is peculiar, and much more rapid than that of the light reflected from ordinary material forms; for the figures start out the moment the developing fluid touches them, while the figure of the sitter appears much later. Mr. Beattie noticed this throughout his experiments, and I was myself much struck with it when watching the development of three pictures recently taken at Mr. Hudson’s. The second figure, though by no means bright, always came out long before any other part of the picture. The other singular thing is, the copious drapery in which these forms are almost always enveloped, so as to show only just what is necessary for recognition of the face and figure. The explanation given of this is, that the human form is more difficult to materialize than drapery. The conventional “white-sheeted ghost” was not then all fancy, but had a foundation in fact—a fact, too, of deep significance, dependent on the laws of a yet unknown chemistry.

SUMMARY OF THE MORE IMPORTANT MANIFESTATIONS, PHYSICAL AND MENTAL.

As we have not been able to give an account of many curious facts which occur with the various classes of mediums, the following catalogue of the more important and well-characterized phenomena may be useful. They may be grouped provisionally, as, Physical, or those in which material objects are acted on, or apparently material bodies produced; and Mental, or those which consist in the exhibition, by the medium, of powers or faculties not possessed in the normal state.

The principal physical phenomena are the following:

1. Simple Physical Phenomena.—Producing sounds of all kinds, from a delicate tick to blows like those of a heavy sledge-hammer. Altering the weight of bodies. Moving bodies without human agency. Raising bodies into the air. Conveying bodies to a distance out of and into closed rooms. Releasing mediums from every description of bonds, even from welded iron rings, as has happened in America.

2. Chemical.—Preserving from the effects of fire, as already detailed.

3. Direct Writing and Drawing.—Producing writing or drawing on marked papers, placed in such positions that no human hand (or foot) can touch them. Sometimes, visibly to the spectators, a pencil rising up and writing or drawing apparently by itself. Some of the drawings in many colors have been produced on marked paper in from ten to twenty seconds, and the colors found wet. (See Mr. Coleman’s evidence in “Dialectical Report,” p. 143, confirmed by Lord Borthwick, p. 150.) Mr. Thomas Slater, of 136 Euston Road, is now obtaining communication in the following manner: A bit of slate pencil an eighth of an inch long is laid on a table; a clean slate is laid over this, in a well-lighted room; the sound of writing is then heard, and in a few minutes a communication of considerable length is found distinctly written. At other times the slate is held between himself and another person, their other hands being joined. Some of these communications are philosophical discussions on the nature of spirit and matter, supporting the usual Spiritual theory on this subject.

4. Musical Phenomena.—Musical instruments, of various kinds, played without human agency, from a hand-bell to a closed piano. With some mediums, and where the conditions are favorable, original musical compositions of a very high character are produced. This occurs with Mr. Home.

5. Spiritual Forms.—These are either luminous appearances, sparks, stars, globes of light, luminous clouds, &c.; or, hands, faces, or entire human figures, usually covered with flowing drapery, except a portion of the face and hands. The human forms are often capable of moving solid objects, and are both visible and tangible to all present. In other cases they are only visible to seers, but when this is the case it sometimes happens that the seer describes the figure as lifting a flower or a pen, and others present see the flower or the pen apparently move by itself. In some cases they speak distinctly; in others the voice is heard by all, the form only seen by the medium. The flowing robes of these forms have in some cases been examined, and pieces cut off, which have in a short time melted away. Flowers are also brought, some of which fade away and vanish; others are real, and can be kept indefinitely. It must not be concluded that any of these forms are actual spirits; they are probably only temporary forms produced by spirits for purposes of test, or of recognition by their friends. This is the account invariably given of them by communications obtained in various ways; so that the objection once thought to be so crushing—that there can be no “ghosts” of clothes, armor, or walking-sticks—ceases to have any weight.

6. Spiritual Photographs.—These, as just detailed, demonstrate by a purely physical experiment the trustworthiness of the preceding class of observations.

We now come to the mental phenomena, of which the following are the chief:

1. Automatic Writing.—The medium writes involuntarily; often matter which he is not thinking about, does not expect, and does not like. Occasionally definite and correct information is given of facts of which the medium has not, nor ever had, any knowledge. Sometimes future events are accurately predicted. The writing takes place either by the hand or through a planchette. Often the handwriting changes. Sometimes it is written backwards; sometimes in languages the medium does not understand.

2. Seeing, or Clairvoyance and Clairaudience.—This is of various kinds. Some mediums see the forms of deceased persons unknown to them, and describe their peculiarities so minutely that their friends at once recognize them. They often hear voices, through which they obtain names, date, and place, connected with the individuals so described. Others read sealed letters in any language, and write appropriate answers.

3. Trance-Speaking.—The medium goes into a more or less unconscious state, and then speaks, often on matters and in a style far beyond his own capacities. Thus, Serjeant Cox—no mean judge on a matter of literary style—says, “I have heard an uneducated bar-man, when in a state of trance, maintain a dialogue with a party of philosophers on ‘Reason and Foreknowledge, Will and Fate,’ and hold his own against them. I have put to him the most difficult questions in psychology, and received answers, always thoughtful, often full of wisdom, and invariably conveyed in choice and elegant language. Nevertheless a quarter of an hour afterwards, when released from the trance, he was unable to answer the simplest query on a philosophical subject, and was even at a loss for sufficient language to express a commonplace idea,” (“What am I?” Vol. II., p. 242.) That this is not overstated I can myself testify, from repeated observation of the same medium. And from other trance-speakers—such as Mrs. Hardinge, Mrs. Tappan, and Mr. Peebles—I have heard discourses which, for high and sustained eloquence, noble thoughts, and high moral purpose, surpassed the best efforts of any preacher or lecturer within my experience.

4. Impersonation.—This occurs during trance. The medium seems taken possession of by another being; speaks, looks and acts the character in a most marvelous manner; in some cases speaks foreign languages never even heard in the normal state; as in the case of Miss Edmonds, already given. When the influence is violent or painful, the effects are such as have been in all ages imputed to possession by evil spirits.

5. Healing.—There are various forms of this. Sometimes by mere laying on of hands, an exalted form of simple mesmeric healing. Sometimes, in the trance state, the medium at once discovers the hidden malady, and prescribes for it, often describing very exactly the morbid appearance of internal organs.

The purely mental phenomena are generally of no use as evidence to non-Spiritualists, except in those few cases where rigid tests can be applied; but they are so intimately connected with the physical series, and often so interwoven with them, that no one who has sufficient experience to satisfy him of the reality of the former, fails to see that the latter form part of the general system, and are dependent on the same agencies.

With the physical series the case is very different. They form a connected body of evidence, from the simplest to the most complex and astounding, every single component fact of which can be and has been repeatedly demonstrated by itself; while each gives weight and confirmation to all the rest. They have all, or nearly all, been before the world for twenty years; the theories and explanations of reviewers and critics do not touch them, or in any way satisfy any sane man who has repeatedly witnessed them; they have been tested and examined by skeptics of every grade of incredulity, men in every way qualified to detect imposture or to discover natural causes—trained physicists, medical men, lawyers and men of business—but in every case the investigators have either retired baffled, or become converts.

There have, it is true, been some impostors who have attempted to imitate the phenomena; but such cases are few in number, and have been discovered by tests far less severe than those to which the genuine phenomena have been submitted over and over again; and a large proportion of these phenomena have never been imitated, because they are beyond successful imitation.

Now what do our leaders of public opinion say, when a scientific man of proved ability again observes a large portion of the more extraordinary phenomena, in his own house, under test conditions, and affirms their objective reality; and this not after a hasty examination, but after four years of research? Men “with heavy scientific appendages to their names” refuse to examine them when invited; the eminent society of which he is a fellow refuses to record them; and the press cries out that it wants better witnesses than Mr. Crookes, and that such facts want “confirmation” before they can be believed. But why more confirmation? And when again “confirmed,” who is to confirm the confirmer? After the whole range of the phenomena had been before the world ten years, and had convinced skeptics by tens of thousands—skeptics, be it remembered, of common sense and more than common acuteness, Americans of all classes—they were confirmed by the first chemist in America, Professor Robert Hare. Two years later they were again confirmed by the elaborate and persevering inquiries of one of the first American lawyers, Judge Edmonds. Then by another good chemist, Professor Mapes. In France the truth of the simpler physical phenomena was confirmed by Count A. de Gasparin, in 1854; and since then French astronomers, mathematicians and chemists of high rank have confirmed them. Professor Thury of Geneva again confirmed them, in 1855. In our own country such men as Professor de Morgan, Dr. Lockhart Robertson, T. Adolphus Trollope, Dr. Robert Chambers, Serjeant Cox, Mr. C. F. Yarley, as well as the skeptical Dialectical Committee, have independently confirmed large portions of them; and lastly comes Mr. William Crookes, F.R.S., with four years of research and unrestricted experiment with the two oldest and most remarkable mediums in the world, and again confirms almost the whole series! But even this is not all. Through an independent set of most competent observers we have the crucial test of photography; a witness which cannot be deceived, which has no preconceived opinions, which cannot register “subjective” impressions; a thoroughly scientific witness, who is admitted into our law courts, and whose testimony is good as against any number of recollections of what did happen or opinions as to what ought to and must have happened. And what have the other side brought against this overwhelming array of consistent and unimpeachable evidence? They have merely made absurd and inadequate suppositions, but have not disproved or explained away one weighty fact!

My position, therefore, is, that the phenomena of Spiritualism in their entirety do not require further confirmation. They are proved quite as well as any facts are proved in other sciences; and it is not denial or quibbling that can disprove any of them, but only fresh facts and accurate deductions from those facts. When the opponents of Spiritualism can give a record of their researches approaching in duration and completeness to those of its advocates; and when they can discover and show in detail, either how the phenomena are produced or how the many sane and able men here referred to have been deluded into a coincident belief that they have witnessed them: and when they can prove the correctness of their theory by producing a like belief in a body of equally sane and able unbelievers—then, and not till then, will it be necessary for Spiritualists to produce fresh confirmation of facts which are, and always have been, sufficiently real and indisputable to satisfy any honest and persevering inquirer.

This being the state of the case as regards evidence and proof, we are fully justified in taking the facts of Modern Spiritualism (and with them the spiritual theory as the only tenable one) as being fully established. It only remains to give a brief account of the more important uses and teachings of Spiritualism.

HISTORICAL TEACHINGS OF SPIRITUALISM.

The lessons which Modern Spiritualism teaches may be classed under two heads. In the first place, we find that it gives a rational account of various phenomena in human history which physical science has been unable to explain, and has therefore rejected or ignored; and, in the second, we derive from it some definite information as to man’s nature and destiny, and, founded on this, an ethical system of great practical efficacy. The following are some of the more important phenomena of history and of human nature which science cannot deal with, but which Spiritualism explains:

1. It is no small thing that the Spiritualist finds himself able to rehabilitate Socrates as a sane man, and his “demon” as an intelligent spiritual being who accompanied him through life—in other words, a guardian spirit. The non-Spiritualist is obliged to look upon one of the greatest men in human history, not only as subject all his life to a mental illusion, but as being so weak, foolish, or superstitious as never to discover that it was an illusion. He is obliged to disbelieve the fact asserted by contemporaries and by Socrates himself, that it forewarned him truly of dangers; and to hold that this noble man, this subtle reasoner, this religious skeptic, who was looked up to with veneration and love by the great men who were his pupils, was imposed upon by his own fancies, and never during a long life found out that they were fancies, and that their supposed monitions were as often wrong as right. It is a positive mental relief not to have to think thus of Socrates.

2. Spiritualism allows us to believe that the oracles of antiquity were not all impostures; that a whole people, perhaps the most intellectually acute who ever existed, were not all dupes. In discussing the question, “Why the Prophetess Pythia giveth no Answers now from the Oracle in Verse,” Plutarch tells us that when kings and states consulted the oracle on weighty matters that might do harm if made public, the replies were couched in enigmatical language; but when private persons asked about their own affairs they got direct answers in the plainest terms, so that some people even complained of their simplicity and directness, as being unworthy of a divine origin. And he adds this positive testimony: “Her answers, though submitted to the severest scrutiny, have never proved false or incorrect. On the contrary, the verification of them has filled the temple with gifts from all parts of Greece and foreign countries.” And again, “The answer of Pythoness proceeds to the very truth, without any diversion, circuit, fraud, or ambiguity. It has never yet, in a single instance, been convicted of falsehood.” Would such statements be made by such a writer, if these oracles were all the mere guesses of impostors? The fact that they declined and ultimately failed, is wholly in their favor: for why should imposture cease as the world became less enlightened and more superstitious? Neither does the fact that the priests could sometimes be bribed to give out false oracles prove anything, against such statements as that of Plutarch and the belief during many generations, supported by ever-recurring experiences, of the greatest men of antiquity. That belief could only have been formed by demonstrative facts; and Modern Spiritualism enables us to understand the nature of those facts.