VII
[To the beginning]
Many persons regard the opposition of the learned world as constituting,
if not a proof, at least a very strong presumption, of the falsity of Spiritism.
We are not of those who affect indiference in regard to the judgment of
scientific men; on the contrary, we hold them in great esteem, and should
think it an honour to be of their number, but we cannot consider their
opinion as being, under all circumstances, necessarily and absolutely conclusive.
When the votaries of science go beyond the bare observation of facts,
when they attempt to appraise and to explain those facts, they enter tipon
the field of conjecture; each advances a system of his own, which he does
his utmost to bring into favour, and defends with might and main. Do we
not see every day the most divergent systems brought forward and rejected.
one after the other; now cried down as absurd errors, and now cried up
as incontestable truths? Facts are the sole criterion of reality, the sole
argument that admits of no reply: in the absence of facts. the wise man
suspends his judgment.
In regard to all matters that have already been fully examined, the verdict
of the learned is justly held to be authoritative, because their knowledge
of them is fuller and more enlightened than that of ordinary men; but in
regard to new facts or principles, to matters imperfectly known, their
opinion can only be hypothetic, because they are no more exempt from prejudice
than other people It may even be said that scientific men are more apt
to be prejudiced than the rest of the world, because each of them is naturally
inclined to look at everything from the special point of view that has
been adopted by him; the mathematiciau admitting no other order of proof
than that of an algebraic demonstration, the chemist referring everything
to the action of the elements, etc. When a man has made for himself a specialty,
he usually devotes his whole mind to it; beyond the scope of this specialty
he often reasons falsely, because, owing to the weakness of human reason,
he insists on treating every subject in the same way; and therefore, while
we should willingly and confidemly consult a chemist in regard to a question
of analysis, a physicist in regard to electricity, a mechanician in regard
to a motive power, we must be allowed, without in any way derogating from
the respect due to their special knowledge, to attach no more weight to
their unfavourable opinion of Spiritism than we should do to the judgment
of an architect on a question relating to the theory of music.
The positive sciences are based on the properties of matter, which may
be experimented upon and manipulated at pleasure; but spiritist phenomena
are an effect of the action of intelligences who have wills of their own,
and who constantly show us that they are not subjected to ours. The observation
of facts, therefore, cannot be carried on in the latter case in the same
way as in the former one, for they proceed from another source, and require
special conditions; and, consequently, to insist upon submitting them to
the same methods of investigation is to insist on assuming the existence
of analogies that do not exist. Science, properly so called, is therefore
incompetent, as such, to decide the question of the truth of Spiritism;
it has nothing to do with it; and its verdict in regard to it, whether
favourable or otherwise, is of no weight. Spiritist belief is the result
of a personal conviction that scientific men may hold as individuals, and
independent of their quality as scientists; but to submit the question
to the decision of physical science would be much the same thing as to
set a company of physicists and astronomers to decide the question of immortality.
Spiritism deals exclusively with the existence of the soul, and its state
after death; and it is stipremely un-reasonable to assume that a man must
be a great psychologist simply because he is a great mathematician or a
great anatomist. The anatomist, when dissecting a human body, looks for
the soul, and, as he does not find it under his scalpel as lie finds a
nerve or see it evaporate as does a gas, he concludes that it does not
exist, because he reasons from an exclusively material point of view; but
it by no means follows that he is right, and that the opinion of the rest
of the world is wrong. We see, therefore, that the task of deciding as
to the truth or falsity of Spiritism does not fall within the scope of
physical science. When spiritist beliefs shall have become generalised,
when they shall have been accepted by the masses (and, if we may judge
by the rapidity with which they are being propagated, that time can hardly
be very distant), it will be with those beliefs as with all new ideas that
have encountered opposition; and scientific men will end by yielding to
the force of evidence. They will be brought, individually, by the force
of things, to admit ideas that they now reject; and, until then, it would
be premature to turn them from their special studies in order to occupy
them with a matter which is foreign alike to their habits of thought and
to their spheres of investigation. Mean-while, those who, without a careful
preparatory study of the matter, pronounce a negative verdict in regard
to it, and throw ridicule upon all who are not of their way of thinking,
forget that such has been done in regard to nearly all the great discoveries
that honour the human race. They risk seeing their names added to the list
of illustrious proscribers of new ideas, and classed with those of the
members of the learned assembly which, in 1752, received Franklin's paper
on lightning-rods with peals of laughter, and voted it to be unworthy of
mention among the communications addressed to it; or with that other one
which caused France to miss the advantage of taking the lead in the application
of steam to shipping. by declaring Fulton's plans to be impracticable:
and yet these subjects lay within their competence. If those two assemblies,
which numbered the most eminent scientists of the world among their members,
had only contempt and sarcasm for ideas which they did not understand,
but which were destined to revolutionise, a few years later, science, industry,
and daily life. how can we hope that a question foreign to their labours
shouk! meet with any greater degree of favour at their hands?
The erroneous judgments of learned men in regard to certain discoveries,
though regrettable for the honour of their memory, do not invalidate the
title to our esteem acquired by them in regard to other matters. But is
common-sense only to be found associated with an official diploma, and
are there only fools and simpletons outside the walls of scientific institutions?
Let oor opponents condescend to glance over the ranks of the partisans
of Spiritism, and see whether they contain only persons of inferior understanding,
or whether, on the contrary, considering the immense number of men of worth
by whom it has been embraced, it can be regarded as belonging to the category
of old wives fables; whether, in fact, the character and scientific knowledge
of its adherents do not rather deserve that it should be said -"When
such men affirm a matter, there must at least be something in it?"
We repeat that. if the facts we are about to consider had been limited
to the mechanical movement of inert bodies, physical science would have
been competent to seek out the physical cause of the phenomena; but the
manifestations in question being professedly beyond the action of laws
or forces yet known to men, they are necessarily beyond the competence
of human science. When the facts to be observed are novel, and do not fall
within the scope of any known science, the scientist, in order to study
them, should throw his science temporarily aside, remembering that a new
study cannot be fruitfully prosecuted under the influence of preconceived
ideas.
He who believes his reason to be infallible is very near to error. Even
those whose ideas are of the falsest profess to base them on reason; and
it is in the name of reason that they reject whatever seems to them to
be impossible. They who formerlv rejected the admirable discoveries that
are the glory of the human mind did so in the name of reason; for what
men call reason is often only pride disguised, and whoever regards himself
as in-fallible virtually claims to be God's equal. We therefore address
ourselves to those who are reasonable enough to suspend their judgment
in regard to what they have not yet seen, and who, judging of the future
by the past, do not believe that man has reached his apogee, or that nature
has turned over for him the last leaf of her hook.
VIII
[To the beginning]
Let us add that the study of such a theory as that of Spiritism, which
introduces us at once to an order of ideas so novel and so grand, can only
be fruitfully pursued by persons of a serious turn of mind, persevering,
free from prejudice, and animated by a firm and sincere determination to
arrive at the truth. We could not give this qualification to those who
decide, in regard to such a subject, a priori, lightly, and without thorough
examination; who bring to the work of study neither the method, the regularity,
nor the sustained attention necessary to success: still less could we give
it to those who, not to lose their reputation for wit and sharpness, seek
to turn into ridicule matters of the most serious import, or that are judged
to be such by persons whose knowledge, character, and convictions should
command respect. Let those who consider the facts in question as unworthy
of their attention abstain from studying them; no one would attempt to
interfere with their belief; but let them, on their part, respect the belief
of those who are of a contrary opinion.
The characteristics of serious study are the method and the perseverance
with which it is carried on. Is it strange that sensible answers are not
always obtained from spirits in reply to questions which, ho»wever
serious in themselves, are propounded at random, and in the midst of a
host of others, unconnected, frivolous, or foolish? Besides, a question
is often complex, and the answer to it, in order to be clear, needs to
be preceded, or completed, by various considerations. Whoever would acquire
any science must make it the object of methodical study, must begin at
the beginning, and follow out the sequence and development of the idees
involved in it. If one who is ignorant of the most elementscy facts of
a science should ask a question in regard to it of the most teamed of its
professors, could the professor, however excellent his goodwill, give him
any sstisfactory answer? For any isolated answer, give under such conditions,
must necessarily be incomplete, and would, therefore, in many cases, appeer
unintelligible, or even absurd. It is exactly the same in regard to the
relations which we establish with spirits, If we would learn in their school,
we must go through a complete course of teaching with them; but, as among
ourselves, we must select our teachers, and work on with steadiness and
assiduity.
We have said that spirits of superior advancement are only attracted
to centres in which there reigns a serious desire for light, and, above
all, a perfect communion of thought and feeling in the pursuit of moral
excellence. Frivolity and idle curiosity repel them, just as, among men,
they repel all reasonable people; and the road is thus left open to the
mob of foolish and lying spirits who are always about us, watching for
opportunities of mocking us and amusing themselves at our expense. What
becomes of any serious question in such a gathering? It will certainly
be replied to, but by whom? It is just as though, in the midst of a convivial
dinner-party, you should suddenly propound such questions as-"What
is the soul? What is death?" or others equally out of harmony with
the tone of the company. If we would obtain serious answers, we must ourselves
be serious, and must place ourselves in the conditions required for obtaining
them; it is only by so doing that we shall obtain any satisfactory and
ennobling communications. We must, moreover, be laborious and persevering
in our investigations, otherwise the higher spirits will cease to trouble
themselves about us, as the professor ceases to occupy himself with the
hopelessly idle members of his class.
IX
[To the beginning]
The movement of inert bodies is a fact already proved by experience;
the point now to be ascertained is, whether there is, or is not, a manifestation
of intelligence in this movement, and, if there is, what is the source
of this intelligence? We are not speaking of the intelligence displayed
in the movement of certain objects, nor of verbal communications, nor even
of those which are written directly by the medium : these manifestations,
of which the spirit-origin is evident for those who have thoroughly investigated
the matter, are not, at first sight, sufficiently independent of the will
of the medium to bring conviction to an observer new to the subject. We
will therefore only speak, in this place, of writing obtained with the
aid of an object of any kind provided with a pencil, such as a small basket,
a planchette, etc., the fingers of the medium being placed upon
the object in such a manner as to defy the most consummate skill to exercise
the slightest influence on the tracing of the letters. But let us suppose
that, by some wonderful cleverness, the medium succeeds in deceiving the
most keenly observant eye, how can we explain the nature of the communications,
when they are altogether beyond the scope of the medium's knowledge and
ideas? And it is, moreover, to be remarked, that we are speaking not of
monosyllabic replies, but of many pages, dashed off, as frequently happens,
with the most astonishing rapidity, sometimes spontaneously, and sometimes
upon a given subject of poems of elevated character, and irreproachable
in point of style, produced by the hand of an utterly illiterate medium.
And what adds to the strangeness of these facts is, that they are occurring
all the world over, and that the number of mediums is constantly increasing.
Are these facts real or not? To this query we have but one reply to make:
"See and observe; opportunities of doing so will not be lacking; but,
above all, observe often, for a long time, and according to the conditions
required for so doing."
To the evidence adduced by us, what do our antagonists reply? "You
are," say they, "the dupes of imposition or the sport of illusion."
We have to remark, in the first place, that imposition is not likely to
occur where no profit is to be made; charlatans are not apt to ply their
trade gratis. If imposition be practised, it must be for the sake of a
joke. But by what strange coincidence does there happen to be an understanding
between the jokers, from one end of the earth to the other, to act in the
same way, to produce the same effects, and to give, upon the same subjects,
and in different languages, replies that are identical, if not in words,
at Ieast in meaning? How is it that grave, serious, honourable, and educated
persons can lend themselves to such manoeuvres, and for what purpose? How
is it that the requisite patience and skill for carrying on such a piece
of deception are found even in young children? For mediums, if they are
not passive instruments, must posses a degree of skill, and an amount and
variety of knowledge, incompatible with the age and social position of
many of them.
"But," urge our opponents, "if there be no trickery,
both parties may be the dupes of an illusion." It is only reasonable
that the quality of witnesses should be regarded as an element in deciding
the value of their evidence; and it may fairly be asked whether the spiritist
theory, whose adherents are already to be counted by millions, recruits
these only among the ignorant ? The phenomena on which it is based are
so extraordinary that we admit the reasonableness of doubt in regard to
them ; but what is not admissible is the pretension of certain sceptics
to a monopoly of common sense, and the unceremonious way in which, regardless
of the moral worth of their adversaries, they tax all who are not of their
opinion with infatuation or stupidity. For the affirmation of enlightened
persons who have, for a long time, seen, studied, and meditated any matter,
is always, if not a proof, at least a presumption in its favour, since
it has been able to fix the attention of men of mark, having no interest
in propagating an error, nor time to waste upon worthless trifles.
X
[To the beginning]
Among the objections brought forward by our opponents are some which
are more specious, at least in appearance, because they are made by thoughtful
minds.
One of these objections is prompted by the fact that the language of
spirits does not always seem worthy of the elevation we attribute to beings
beyond the pale of humanity. But, if the objector will take the trouble
to look at the doctrinal summary we have given above, he will see that
the spirits themselves inform us that they are not equals, either in knowledge
or in moral qualities, that we are not to accept everything said by spirits
as literal truth, and that we must judge for ourselves of the value of
their statements. Assuredly, those who infer from this fact that we have
to deal only with maleficent beings, whose sole occupation is to deceive
us, have no acquaintance with the communications obtained in the centres
habitually frequented by spirits of superior advancement, or they could
not entertain such an opinion. It is regrettable that they should have
chanced to see only the worst side of the spirit-world, for we will not
suppose that their sympathies attract evil, gross, or lying spirits, other
than good ones. We will merely suggest that, in some cases, the inquirers
may not be so thoroughly principled in goodness as to repel evil, and that,
taking advantage of their curiosity in regard to thrum, imperfect spirits
make use of the opening thus afforded to come about them, while those of
a higher order withdraw from them.
To judge the question of spirits by these facts would be as little
reasonable as to judge of the character of a people by the sayings and
doings of a party of wild or disreputable fellows, with whom the educated
and respectable classes of the population have nothing to do. Such persons
are in the position of the traveller who, entering some great capital by
one of its worst suburbs, should judge of all its inhabitants by the habits
and language of this low quarter. In the world of spirits, as in our own,
there are higher and lower classes of society. Let inquirers make a study
of what goes on among spirits of high degree, and they will be convinced
that the celestial city is not peopled solely. by the ignorant and vicious.
"But," it will be asked, "do spirits of high degree come
among us?" To which question we reply, "Do not remain in the
suburbs ; see, observe, and judge; the facts are within reach of all but
those alluded to by Jesus, as having eyes, but seeing not, and ears, but
hearing not."
A variety of the satire objection consists in attributing all spirit
communications, and all the physical manifestations by which they are accompanied,
to the intervention of some diabolical power - some new Proteus that assumes
every form in order the more effectually to deceive us. Without pausing
to analyse a supposition that we regard as not susceptible of serious examination,
and that is, moreover, refuted by what we have already said, we have only
to remark that, if such were the case, it would have to be admitted either
that the devil is sometimes very wise, very reasonable, and, above all,
very moral, or else that there are good devils as well as bad ones.
But, in fact, is it possible to believe that God would permit only
the Spirit of Evil to manifest himself, and this in order to ruin us, without
giving us also the counsels of good spirits as a counter-poise? To suppose
that He cannot do this is to limit His power ; to suppose that He can do
it, but abstains from doing it, is incompatible with the belief in His
goodness. Both suppositions are equally blasphemous. It must be observed
that, to admit the communication of evil spirits is to recognise the existence
of spirit manifestations ; but, if they exist, it can only be with the
permission of God, and how then can we, without impiety, believe that He
would permit them to occur only for a bad purpose, to the exclusion of
a good one? Such a supposition is contrary alike to the simplest dictates
of religion and of common sense.
XI
[To the beginning]
One strange feature of the matter, urge other objectors, is the fact
that only the spirits of well-known personages manifest themselves, and
it is asked why these should be the only ones who do so ? This query is
suggested by an error due, like many others, to superficial observation.
Among the spirits who present themselves spontaneously, the greater number
are unknown to us, and, therefore, call themselves by names that we know,
and that serve to characterise them. With regard to those whom we evoke,
unless in the case of relatives or friends, we naturally address ourselves
to spirits whom we know of, rather than to those which are unknown to us
; and as the names of illustrious persons are those which strike us most
forcibly, they are, for that reason, those which are most remarked.
It is also considered as strange that the spirits of eminent men should
respond familiarly to our call, and should sometimes interest themselves
in things that appear trifling in comparison with those which they accomplished
during their life. But there is in this nothing surprising for those who
know that the power and consideration which a man may have possessed in
this lower life give him no supremacy in the spirit-world. Spirits confirm
the gospel statement that "the last shall be first, and the first
shall be last," as regards the rank of each of us when we return among
them. Thus he who has been first in the earthly life may be one of the
last in that other world; he before whom all bowed their heads during the
present life may then find himself beneath the humblest artisan, for, on
quitting the earthly life, he leaves all his grandeur behind him ; and
the most powerful monarch may be lower than the lowest of his subjects.