Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated) (1499 page)
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Authors: SIR ARTHUR CONAN DOYLE
This experiment by no means bears out the idea of joint dislocation or snapping toes. It is, however, exactly what one could imagine in the case of a centre from which psychic power was projected. This power is in material shape and is drawn from the body of the medium, so that there must be some nexus. This nexus may vary. In the case quoted it was in Margaret’s foot. It was observed by the Buffalo doctors that there was a subtle movement of a medium at the moment of a rap. The observation was correct, though the inference was wrong. The author has himself distinctly seen in the case of an amateur medium a slight general pulsation when a rap was given-a recoil, as it were, after the discharge of force.
Granting that Margaret’s power worked in this way, we have now only to discuss whether ectoplasmic rods can under any circumstances be protruded at will. So far as the author knows, there are no observations which bear directly upon the point. Crawford’s medium seems always to have manifested when in trance, so that the question did not arise. In other physical phenomena there is some reason to think that in their simpler form they are closely connected with the medium, but that as they progress they pass out of her control and are swayed by forces outside herself. Thus the ectoplasm pictures photographed by Madame Bisson and Dr. Schrenck Notzing (as shown in his recent book) may in their first forms be ascribed to the medium’s thoughts or memories taking visible shape in ectoplasm, but as she becomes lost in trance they take the form of figures which in extreme cases are endowed with independent life. If there be a general analogy between the two classes of phenomena, then it is entirely possible that Margaret had some control over the expulsion of ectoplasm which caused the sound, but that when the sound gave forth messages which were beyond her possible knowledge, as in the case instanced by Funk, the power was no longer used by her but by some independent intelligence.
It is to be remembered that no one is more ignorant of how effects are produced than the medium, who is the centre of them. One of the greatest physical mediums in the world told the author once that he had never witnessed a physical phenomenon, as he was himself always in trance when they occurred; the opinion of any one of the sitters would be more valuable than his own. Thus in the case of these Fox sisters, who were mere children when the phenomena began, they knew little of the philosophy of the subject, and Margaret frequently said that she did not understand her own results. If she found that she had herself some power of producing the raps, however obscure the way by which she did it, she would be in a frame of mind when she might well find it impossible to contradict Dr. Kane when he accused her of being concerned in it. Her confession, too, and that of her sister, would to that extent be true, but each would be aware, as they afterwards admitted, that there was a great deal more which could not be explained and which did not emanate from themselves.
There remains, however, one very important point to be discussed-the most important of all to those who accept the religious significance of this movement. It is a most natural argument for those who are unversed in the subject to say, “Are these your fruits? Can a philosophy or religion be good which has such an effect upon those who have had a prominent place in its establishment?” No one can cavil at such an objection, and it calls for a clear answer, which has often been made and yet is in need of repetition.
Let it then be clearly stated that there is no more connection between physical mediumship and morality than there is between a refined ear for music and morality. Both are purely physical gifts. The musician might interpret the most lovely thoughts and excite the highest emotions in others, influencing their thoughts and raising their minds. Yet in himself he might be a drug-taker, a dipsomaniac, or a pervert. On the other hand, he might combine his musical powers with an angelic personal character. There is simply no connection at all between the two things, save that they both have their centre in the same human body.
So it is in physical mediumship. We all, or nearly all, exude a certain substance from our bodies which has very peculiar properties. With most of us, as is shown by Crawford’s weighing chairs, the amount is negligible. With one in 100,000 it is considerable. That person is a physical medium. He or she gives forth a raw material which can, we hold, be used by independent external forces. The individual’s character has nothing to do with the matter. Such is the result of two generations of observation.
If it were exactly as stated, then, the physical medium’s character would be in no way affected by his gift. Unfortunately, that is to understate the case. Under our present unintelligent conditions, the physical medium is subjected to certain moral risks which it takes a strong and well-guarded nature to withstand. The failures of these most useful and devoted people may be likened to those physical injuries, the loss of fingers and hands, incurred by those who have worked with the X-rays before their full properties were comprehended. Means have been taken to overcome these physical dangers after a certain number have become martyrs for science, and the moral dangers will also be met when a tardy reparation will be made to the pioneers who have injured themselves in forcing the gates of knowledge. These dangers lie in the weakening of the will, in the extreme debility after phenomenal sittings, and the temptation to gain temporary relief from alcohol, in the temptation to fraud when the power wanes, and in the mixed and possibly noxious spirit influences which surround a promiscuous circle, drawn together from motives of curiosity rather than of religion. The remedy is to segregate mediums, to give them salaries instead of paying them by results, to regulate the number of their sittings and the character of the sitters, and thus to remove them from influences which overwhelmed the Fox sisters as they have done other of the strongest mediums in the past. On the other hand, there are physical mediums who retain such high motives and work upon such religious lines that they are the salt of the earth. It is the same power which is used by the Buddha and by the Woman of Endor. The objects and methods of its use are what determine the character.
The author has said that there is little connection between physical mediumship and morality. One could imagine the ectoplasmic flow being as brisk from a sinner as from a saint, impinging upon material objects in the same way and producing results which would equally have the good effect of convincing the materialist of forces outside his ken. This does not apply, however, to internal mediumship, taking the form not of phenomena but of teaching and messages, given either by spirit voice, human voice, automatic writing, or any other device. Here the vessel is chosen that it may match what it contains. One could not imagine a small nature giving temporary habitation to a great spirit. One must be a Vale Owen before one gets Vale Owen messages. If a high medium degenerated in character, I should expect to find the messages cease or else share in the degeneration. Hence, too, the messages of a divine spirit such as is periodically sent to cleanse the world, of a mediaeval saint, of Joan of Arc, of Swedenborg, of Andrew Jackson Davis, or of the humblest automatic writer in London, provided that the impulse is a true one, are really the same thing in various degrees. Each is a genuine breath from beyond, and yet each intermediary tinges with his or her personality the message which comes through. So, as in a glass darkly, we see this wondrous mystery, so vital and yet so undefined. It is its very greatness which prevents it from being defined. We have done a little, but we hand back many a problem to those who march behind us. They may look upon our own most advanced speculation as elementary, and yet may see vistas of thought before them which will stretch to the uttermost bounds of their mental vision.
Having dealt with the history of the Fox family and the problems which that history raises, we shall now return to America and note the first effects of this invasion from another sphere of being.
These effects were not entirely excellent. There were follies on the part of individuals and extravagances on that of communities.
One of these, based on communications received through the mediumship of Mrs. Benedict, was the Apostolic Circle. It was started by a small group of men, strong believers in a second advent, who sought through spirit communications to confirm that belief. They obtained what they proclaimed to be communications from Apostles and prophets of the Bible. In 1849 James L. Scott, a Seventh Day Baptist minister of Brooklyn, joined this circle at Auburn, which now became known as the Apostolic Movement, and its spiritual leader was said to be the Apostle Paul. Scott was joined by the Rev. Thomas Lake Harris, and they established at Mountain Cove the religious community which attracted a strong following, until after some years their dupes became disillusioned and deserted their autocratic leaders.
This man, Thomas Lake Harris, is certainly one of the most curious personalities of whom we have any record, and it is hard to say whether Jekyll or Hyde predominated in his character. He was compounded of extremes, and everything which he did was outstanding for good or for evil. He was originally a Universalist minister, whence he derived the “Rev.” which he long used as a prefix. He broke away from his associates, adopted the teachings of Andrew Jackson Davis, became a fanatical Spiritualist, and finally, as already stated, claimed to be one of the autocratic rulers of the souls and purses of the colonists of Mountain Cove. There came a time, however, when the said colonists concluded that they were quite capable of looking after their own affairs both spiritual and material, so Harris found his vocation gone. He then came to New York and threw himself violently into the Spiritualistic movement, preaching at Dodworth Hall, the head-quarters of the cult, and gaining a great and deserved reputation for remarkable eloquence. His megalomania-possibly an obsession-broke out once more, and he made extravagant claims which the sane and sober Spiritualists around him would not tolerate. There was one claim, however, which he could go to some length in making good, and that was inspiration from a very true and high poetic afflatus, though whether inborn or from without it is impossible to say. While at this stage of his career he, or some power through him, produced a series of poems, “A Lyric of the Golden Age,” “The Morning Land,” and others, which do occasionally touch the stars. Piqued by the refusal of the New York Spiritualists to admit his supernal claims, Harris then (1859) went to England, where he gained fame by his eloquence, shown in lectures which consisted of denunciations of his own former colleagues in New York. Each successive step in the man’s life was accompanied by a defilement of the last step from which he had come.
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Such developments as Harris and others were only excrescences on the main Spiritualistic movement, which generally speaking was sane and progressive. The freaks stood in the way of its acceptance, however, as the communistic or free love sentiments of some of these wild sects were unscrupulously exploited by the opposition as being typical of the whole.
We have seen that though the spiritual manifestations obtained wide public notice through the Fox girls, they were known long before this. To the pre ceding testimony to this effect we may add that of Judge Edmonds, who says:* “It is about five years since the subject first attracted public attention, though we discover now that for the previous ten or twelve years there had been more or less of it in different parts of the country, but it had been kept concealed, either from fear of ridicule or from ignorance of what it was.” This explains the surprising number of mediums who began to be heard of immediately after the publicity obtained through the Fox family. It was no new gift they exhibited, it was only that their courageous action in making it widely known made others come forward and confess that they possessed the same power. Also this universal gift of mediumistic faculties now for the first time began to be freely developed. The result was that mediums were heard of in ever-increasing numbers. In April, 1849, manifestations occurred in the family of the Rev. A. H. Jervis, the Methodist minister of Rochester, in that of Mr. Lyman Granger, also of Rochester, and in the home of Deacon Hale, in the neighbouring town of Greece. So, too, six families in the adjoining town of Auburn began to develop mediumship. In none of these cases had the Fox girls any connection with what took place. So these leaders simply blazed the trail along which others followed.
* “Spiritualism,” by John W. Edmonds and George T. Dexter, M.D., New York, 1853, p. 36.
Outstanding features of the next succeeding years were the rapid growth of mediums on every side, and the conversion to a belief in Spiritualism of great public men like Judge Edmonds, ex-Governor Tallmadge, Professor Robert Hare, and Professor Mapes. The public support of such well-known men gave enormous publicity to the subject, while at the same time it increased the virulence of the opposition, which now perceived it had to deal with more than a handful of silly, deluded people. Men such as these could command a hearing in the Press of the day. There was also a change in the character of the spiritual phenomena. In the years 1851-2 Mrs. Hayden and D. D. Home were instrumental in making many converts. We shall have more to say about these mediums in later chapters.
In a communication addressed “To the Public,” published in the NEW YORK COURIER and dated New York, August 1, 1853, Judge Edmonds, a man of high character and clear intellect, gave a convincing account of his own experience. It is a curious thing that the United States, which at that time gave conspicuous evidence of moral courage in its leading citizens, has seemed to fall behind in recent years in this respect, for the author in his recent journeys there found many who were aware of psychic truth and yet shrank in the face of a jeering Press from publishing their convictions.
Judge Edmonds, in the article alluded to, began by detailing the train of events which caused him to form his opinions. It is dwelt upon here in some detail, because it is very important as showing the basis on which a highly educated than received the new teaching:
It was January 1851 that my attention was first called to the subject of “spiritual intercourse.” I was at the time withdrawn from general society; I was labouring under great depression of spirits. I was occupying all my leisure in reading on the subject of death and man’s existence afterward. I had, in the course of my life, read and heard from the pulpit so many contradictory and conflicting doctrines on the subject, that I hardly knew what to believe. I could not, if I would, believe what I did not understand, and was anxiously seeking to know, if, after death, we should again meet with those whom we had loved here, and under what circumstances. I was invited by a friend to witness the “Rochester Knockings.” I complied more to oblige her, and to while away a tedious hour. I thought a good deal on what I witnessed, and I determined to investigate the matter and find out what it was. If it was a deception, or a delusion, I thought that I could detect it. For about four months I devoted at least two evenings in a week and sometimes more to witnessing the phenomena in all its phases. I kept careful records of all I witnessed, and from time to time compared them with each other, to detect inconsistencies and contradictions. I read all I could lay my hands on on the subject, and especially all the professed “exposures of the humbug.” I went from place to place, seeing different mediums, meeting with different parties of persons-often with persons whom I had never seen before, and sometimes where I was myself entirely unknown-sometimes in the dark and sometimes in the light-often with inveterate unbelievers, and more frequently with zealous believers.
In fine, I availed myself of every opportunity that was afforded, thoroughly to sift the matter to the bottom. I was all this time an unbeliever, and tried the patience of believers sorely by my scepticism, my captiousness, and my obdurate refusal to yield my belief. I saw around me some who yielded a ready faith on one or two sittings only; others again, under the same circumstances, avowing a determined unbelief; and some who refused to witness it at all, and yet were confirmed unbelievers. I could not imitate either of these parties, and refused to yield unless upon most irrefragable testimony. At length the evidence came, and in such force that no sane man could withhold his faith.
It will thus be seen that this, the earliest outstanding convert to the new revelation, took the utmost pains before he allowed the evidence to convince him of the validity of the claims of the spirit. General experience shows that a facile acceptance of these claims is very rare among earnest thinkers, and that there is hardly any prominent Spiritualist whose course of study and reflection has not involved a novitiate of many years. This forms a striking contrast to those negative opinions which are founded upon initial prejudice and the biased or scandalous accounts of partisan authors.
Judge Edmonds, in the excellent summary of his position given in the article already quoted-an article which should have converted the whole American people had they been ready for assimilation-proceeds to show the solid basis of his beliefs. He points out that he was never alone when these manifestations occurred, and that he had many witnesses. He also shows the elaborate precautions which he took:
After depending upon my senses, as to these various phases of the phenomenon, I invoked the aid of science, and, with the assistance of an accomplished electrician and his machinery, and eight or ten intelligent, educated, shrewd persons, examined the matter. We pursued our inquiries many days, and established to our satisfaction two things: first, that the sounds were not produced by the agency of any person present or near us; and, second, that they were not forthcoming at our will and pleasure.
He deals faithfully with the alleged “exposures” in newspapers, some of which at long intervals are true indictments of some villain, but which usually are greater deceptions, conscious or unconscious, of the public than the evils which they profess to attack. Thus:
While these things were going on, there appeared in the newspapers various explanations and “exposures of the humbug,” as they were termed. I read them with care, in the expectation of being assisted in my researches, and I could not but smile at once at the rashness and the futility of the explanations. For instance, while certain learned professors in Buffalo were congratulating themselves on having detected it in the toe and knee joints, the manifestations in this city changed to ringing a bell placed under the table. They were like the solution lately given by a learned professor in England, who attributes the tipping of tables to a force in the hands which are laid upon them, overlooking the material fact that tables quite as frequently move when there is no hand upon them.
Having dealt with the objectivity of the phenomena, the judge next touched upon the more important question of their source. He commented upon the fact that he had answers to mental questions and found that his own secret thoughts were revealed, and that purposes which he had privily entertained had been made manifest. He notes also that he had heard the mediums use Greek, Latin, Spanish, and French, when they were ignorant of these languages.
