Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated) (1504 page)

The contemporary spirit is no doubt voiced by Sir David Brewster. Speaking of an invitation from Monckton Milnes to meet Mr. Galla, the African traveller, “who assured him that Mrs. Hayden told him the names of persons and places in Africa which nobody but himself knew,” Sir David comments, “The world is obviously going mad.”

Mrs. Hayden remained in England about a year, returning to America towards the close of 1853. Some day, when these matters have found their true proportion to other events, her visit will be regarded as historical and epoch-making. Two other American mediums were in England during her visit-Mrs. Roberts and Miss Jay-having followed shortly after, but they appear to have had little influence on the movement, and seem to have been very inferior in psychic power.

A contemporary sidelight on those early days is afforded by this extract from an article on Spiritualism in THE YORKSHIREMAN (October 25, 1856), a non-Spiritualist journal:

The English public in general, we believe, are but imperfectly acquainted with the nature of the Spiritualist doctrines, and many of our readers are, doubtless, unprepared to believe that they prevail to any extent in this country. The ordinary phenomena of table-moving, etc., are, it is true, familiar to most of us. Some two or three years ago there was not an evening party which did not essay the performance of a Spiritualist miracleÉ. In those days you were invited to “Tea and Table Moving” as a new excitement, and made to revolve with the family like mad round articles of furniture.

After declaring that Faraday’s attack made “the spirits suddenly subside,” so that for a time no more was heard of their doings, the journal continues:

We have ample evidence, however, that Spiritualism as a vital and active belief is not confined to the United States, but that it has found favour and acceptance among a considerable class of enthusiasts in our own country.

But the general attitude of the influential Press was much the same then as now-ridicule and denial of the facts, and the view that even if the facts were true, of what use were they? THE TIMES, for instance (a paper which has been very ill-informed and reactionary in psychic matters), in a leading article of a little later date suggests:

It would be something to get one’s hat off the peg by an effort of volition, without going to fetch it, or troubling a servant.

If table-power could be made to turn even a coffee-mill, it would be so much gained.

Let our mediums and clairvoyants, instead of finding out what somebody died of fifty years ago, find out what figure the Funds will be at this day three months.

When one reads such comments in a great paper one wonders whether the movement was not really premature, and whether in so base and material an age the idea of outside intervention was not impossible to grasp. Much of this opposition was due, however, to the frivolity of inquirers who had not as yet realised the full significance of these signals from beyond, and used them, as the Yorkshire paper states, as a sort of social recreation and a new excitement for jaded worldlings.

But while in the eyes of the Press the death-blow had been given to a discredited movement, investigation went on quietly in many quarters. People of common sense, as Howitt points out, “were successfully testing those angels, under their own mode of advent, and finding them real,” for, as he well says, public mediums have never done more than inaugurate the movement.”

If one were to judge from the public testimony of the time, Mrs. Hayden’s influence might be considered to have been limited in extent. To the public at large she was only a nine days’ wonder, but she scattered much seed which slowly grew. The fact is, she opened the subject up, and people, mostly in the humbler walks of life, began to experiment and to discover the truth for themselves, though, with a caution born of experience, they kept their discoveries for the most part to themselves. Mrs. Hayden, without doubt, fulfilled her ordained task.

The history of the movement may well be compared to an advancing sea with its successive crests and troughs, each crest gathering more volume than the last. With every trough the spectator has thought that the waves had ended, and then the great new billow gathered. The time between the leaving of Mrs. Hayden in 1853 until the advent of D. D. Home in 1855 represents the first lull in England. Superficial critics thought it was the end. But in a thousand homes throughout the land experiments were being carried on; many who had lost all faith in the things of the spirit, in what was perhaps the deadest and most material age in the world’s history, had begun to examine the evidence and to understand with relief or with awe that the age of faith was passing and that the age of knowledge, which St. Peter has said to be better, was at hand. Devout students of the Scriptures remember the words of their Master: “I have yet many things to say unto you, but ye cannot bear them now,” and wondered whether these strange stirrings of outside forces might not be part of that new knowledge which had been promised.

Whilst Mrs. Hayden had thus planted the first seeds in London, a second train of events had brought spiritual phenomena under the notice of the people of Yorkshire.

This was due to a visit of a Mr. David Richmond, an American Shaker, to the town of Keighley, when he called upon Mr. David Weatherhead and interested him in the new development. Table manifestations were obtained and local mediums discovered, so that a flourishing centre was built up which still exists. From Yorkshire the movement spread over Lancashire, and it is an interesting link with the past that Mr. Wolstenholme, of Blackburn, who died in 1925 at a venerable age, was able as a boy to secrete himself under a table at one of these early seances, where he witnessed, though we will hope that he did not aid, the phenomena. A paper, THE YORKSHIRE SPIRITUAL TELEGRAPH, was started at Keighley in 1855, this and other expenses being borne by David Weatherhead, whose name should be honoured as one who was the first to throw his whole heart into the movement. Keighley is still an active centre of psychic work and knowledge.

CHAPTER VIII

CONTINUED PROGRESS IN ENGLAND

 
Mrs. de Morgan’s account of ten years’ experience of Spiritualism covers the ground from 1853 to 1863. The appearance of this book, with the weighty preface by Professor De Morgan, was one of the first signs that the new movement was spreading upwards as well as among the masses. Then came the work of D. D. Home and of the Davenports, which is detailed elsewhere. The examination of the Dialectical Society began in 1869, which is also dealt with in a later chapter. The year 1870 was the date of the first researches of William Crookes, which he undertook after remarking upon the scandal caused by the refusal of scientific men “to investigate the existence and nature of facts asserted by so many competent and credible witnesses.” In the same periodical, the Quarterly journal of Science, he spoke of this belief being shared by millions, and added: “I wish to ascertain the laws governing the appearance of very remarkable phenomena, which, at the present time, are occurring to an almost incredible extent.”

The story of his research was given in full in 1874, and caused such a tumult among the more fossilized men of science-those who may be said to have had their minds subdued to that at which they worked-that there was some talk of depriving him of his Fellowship of the Royal Society. The storm blew over, but Crookes was startled by its violence, and it was noticeable that for many years, until his position was impregnable, he was very cautious in any public expression of his views. In 1872-73, the Rev. Stainton Moses appeared as a new factor, and his automatic writings raised the subject to a more spiritual plane in the judgment of many. The phenomenal side may attract the curious, but when over-emphasized it is likely to repel the judicious mind.

Public lectures and trance addresses became a feature. Mrs. Emma Hardinge Britten, Mrs. Cora L. V. Tappan, and Mr. J. J. Morse gave eloquent orations, purporting to come from spirit influence, and large gatherings were deeply interested. Mr. Gerald Massey, the well-known poet and writer, and Dr. George Sexton, also delivered public lectures. Altogether, Spiritualism had much publicity given to it.

The establishment of the British National Association of Spiritualists in 1873 gave the movement an impetus, because many well-known public men and women joined it. Among them may be mentioned the Countess of Caithness, Mrs. Makdougall Gregory (widow of Professor Gregory, of Edinburgh), Dr. Stanhope Speer, Dr. Gully, Sir Charles Isham, Dr. Maurice Davies, Mr. H. D. Jencken, Dr. George Sexton, Mrs. Ross Church (Florence Marryat), Mr. Newton Crosland, and Mr. Benjamin Coleman.

Mediumship of a high order in the department of physical phenomena was supplied by Mrs. Jencken (Kate Fox) and Miss Florence Cook. Dr. J. R. Newton, the famous healing medium from America, arrived in 1870, and numbers of extraordinary cures were registered at free treatments. From 1870 Mrs. Everitt’s wonderful mediumship exercised, like that of D. D. Home, without charge, convinced many influential people. Herne and Williams, Mrs. Guppy, Eglinton, Slade, Lottie Fowler, and others, secured many converts through their mediumship. In 1872 Hudson’s spirit photographs created enormous interest, and in 1875 Dr. Alfred Russel Wallace published his famous book, “On Miracles and Modern Spiritualism.”

A good means of tracing the growth of Spiritualism at this period is to examine the statements of worthy contemporary witnesses, especially those qualified by position and experience to give an opinion. But before we glance at the period we are considering, let us look at the situation in 1866, as viewed by Mr. William Howitt in a few paragraphs which are so admirable that the author is constrained to quote thetas verbatim. He says:

The present position of Spiritualism in England, were the Press, with all its influence, omnipotent, would be hopeless. After having taken every possible means to damage and sneer down Spiritualism; after having opened its columns to it, in the hope that its emptiness and folly would be so apparent that its clever enemies would soon be able to knock it on the head by invincible arguments, and then finding that all the advantages of reason and fact were on its side; after having abused and maligned it to no purpose, the whole Press as by one consent, or by one settled plan, has adopted the system of opening its columns and pages to any false or foolish story about it, and hermetically closing them to any explanation, refutation, or defence. It is, in fact, resolved, all other means of killing it having failed, to burke it. To clap a literary pitch-plaster on its mouth, and then let anyone that likes cut its throat if he can.

By this means it hopes to stamp it out like the rinderpestÉ.

If anything could annihilate Spiritualism, its present estimation by the English public, its treatment by the Press and the courts of law, its attempted suppression by all the powers of public intelligence, its hatred by the heroes of the pulpits of all churches and creeds, the simple acceptance of even the public folly and wickedness attributed to it by the Press, its own internal divisions-in a word, its pre-eminent unpopularity would put it out of existence. But does it? On the contrary, it never was more firmly rooted into the mass of advanced minds; its numbers never more rapidly increased; its truths were never more earnestly and eloquently advocated; the enquiries after it never more abundant or more anxious. The soirees in Harley Street have, through the whole time that Press and horsehair wig have been heaping every reproach and every scorn upon it, been crowded to excess by ladies and gentlemen of the middle and higher classes, who have listened in admiration to the eloquent and ever-varied addresses of Emma Hardinge. Meantime, the Davenports, a thousand times denounced as impostors, and exposed impostors, have a thousand times shown that their phenomena remain as unexplainable as ever on any but a spiritual theory.

What means all this? What does it indicate? That Press and pulpit, and magistrate and law courts, have all tried their powers, and have failed. They stand nonplussed before the thing which they themselves have protested is poor and foolish and false and unsubstantial. If it be so poor and foolish and false and unsubstantial, how is it that all their learning, their unscrupulous denunciation, their vast means of attack and their not less means of prevention of fair defence, their command of the ears and the opinions of the multitude-how happens it that all their wit and sarcasm and logic and eloquence cannot touch it? So far from shaking and diminishing it, they do not even ruffle a hair on its head, or a fringe of its robe.

Is it not about time for these combined hosts of the great and wise, the scientific, the learned, the leaders of senates and colleges and courts of law, the eloquent favourites of Parliament, the magnates of the popular Press, furnished with all the intellectual artillery which a great national system of education, and great national system of Church and State and aristocracy, accustomed to proclaim what shall be held to be true and of honourable repute by all honourable men and women-is it not time, I say, that all this great and splendid world of wit and wisdom should begin to suspect that they have something solid to deal with? That there is something vital in what they have treated as a phantom?

I do not say to these great and world-commanding bodies, powers and agencies, open your eyes and see that your efforts are fruitless, and acknowledge your defeat, for probably they never will open their eyes and confess their shame; but I say to the Spiritualists themselves, dark as the day may seem to you, never was it more cheering. Leagued as all the armies of public instructors and directors are against it, never was its bearing more anticipatory of ultimate victory. It has upon it the stamp of all the conquering influences of the age. It has all the legitimatism of history on its head. It is but fighting the battle that every great reform-social or moral or intellectual or religious-has fought and eventually won.

As showing the change that occurred after Mr. Howitt wrote in 1866, we find THE TIMES of December 26, 1872, publishing an article entitled “Spiritualism and Science,” occupying three and a half columns, in which the opinion is expressed that now “it is high time competent hands undertook the unravelling of this Gordian Knot,” though why the existing hands of Crookes, Wallace or De Morgan were incompetent is not explained.

The writer, speaking of Lord Adare’s little book (privately printed) on his experiences with D. D. Home, seems to be impressed by the social status of the various witnesses. Clumsy humour and snobbishness are the characteristics of the article:

A volume now lying before us may serve to show how this folly has spread throughout society. It was lent to us by a disinguished Spiritualist, under the solemn promise that we should not divulge a single name of those concerned. It consists of about 150 pages of reports of seances, and was privately printed by a noble Earl, who has lately passed beyond the House of Lords; beyond also, we trust, the spirit-peopled chairs and tables which in his lifetime he loved, not wisely, but too well. In this book things more marvellous than any we have set down are circumstantially related, in a natural way, just as though they were ordinary, everyday matters of fact. We shall not fatigue the reader by quoting any of the accounts given, and no doubt he will take our word when we say that they range through every species of “manifestation,” from prophesyings downwards.

What we more particularly wish to observe is, that the attestation of fifty respectable witnesses is placed before the title-page. Among them are a Dowager Duchess and other ladies of rank, a Captain in the Guards, a nobleman, a Baronet, a Member of Parliament, several officers of our scientific and other corps, a barrister, a merchant, and a doctor. Upper and upper middle-class society is represented in all its grades, and by persons who, to judge by the position they hold and the callings they follow, ought to be possessed of intelligence and ability.

Dr. Alfred Russel Wallace, the eminent naturalist, in the course of a letter to THE TIMES (January 4, 1873), describing his visit to a public medium, said:

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.

One becomes bemused by ectoplasm and laboratory experiments which lead the thoughts away from the essential. Wallace was one of the few whose great, sweeping, unprejudiced mind saw and accepted the truth in its wonderful completeness from the humble physical proofs of outside power to the highest mental teaching which that power could convey, teaching that far surpasses in beauty and in credibility any which the modern mind has known.

The public acceptance and sustained support of this great scientific man, one of the first brains of his age, were the more important since he had the wit to understand the complete religious revolution which lay at the back of these phenomena. It has been a curious fact that with some exceptions in these days, as of old, the wisdom has been given to the humble and withheld from the learned. Heart and intuition have won to the goal where brain has missed it. One would think that the proposition was a simple one. It may be expressed in a series of questions after the Socratic form: “Have we established connection with the intelligence of those who have died?” THE SPIRITUALIST says: “Yes.” “Have they given us information of the new life in which they find themselves, and of how it has been affected by their earth life?” Again “Yes.” “Have they found it correspond to the account given by any religion upon earth?” “No.” Then if this be so, is it not clear that the new information is of vital religious import? The humble Spiritualist sees this and adapts his worship to the facts.

Sir William (then Professor) Barrett brought the subject of Spiritualism before the British Association for the Advancement of Science in 1876. His paper was entitled “On Some Phenomena associated with Abnormal Conditions of Mind.” He had difficulty in obtaining a hearing. The Biological Committee refused to accept the paper and passed it on to the Anthropological Sub-section, who only accepted it on the casting vote of the chairman, Dr. Alfred Russel Wallace. Colonel Lane Fox helped to overcome the opposition by asking why, as they had discussed ancient witchcraft the previous year, they should not examine modern witchcraft that year. The first part of Professor Barrett’s paper dealt with mesmerism, but in the second part he related his experiences of Spiritualistic phenomena, and urged that further scientific examination should be given to the subject. He gave the convincing details of a remarkable experience he had had of raps occurring with a child.*

* THE SPIRITUALIST, Sept. 22, 1876, Vol. IX, pp. 87-88.

In the ensuing discussion Sir William Crookes spoke of the levitations he had witnessed with D. D. Home, and said of levitation: “The evidence in favour of it is stronger than the evidence in favour of almost any natural phenomenon the British Association could investigate.” He also made the following remarks concerning his own method of psychic research: