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CHAPTER XXI -
SPIRITUALISM AGAINST RATIONALISM IT is remarked by Lecky, in his " History of the rise
and influence of the spirit of Rationalism in Europe,"
that, after the angry passions aroused by the Reformation
had subsided, and a more judicial spirit was
awakened, the advanced minds of the Eighteenth Century
began to view the religious question with calmer judgment,
and more philosophical impartiality. Says he :
"It was observed that every great change of belief had been pre-
ceded by a great change in the intellectual condition of Europe, that
the success of any opinion depended much less upon the force of its
arguments, or upon the ability of its advocates, than upon the pre-
disposition of society to receive it, and that that predisposition
resulted from the intellectual type of the age. As men advance
from an imperfect to a higher civilization, they gradually sublimate
and refine their creed. Their imaginations insensibly detach them-
selves from those grosser conceptions and doctrines that were formerly
most powerful, and they sooner or later reduce all their opinions into
conformity with the moral and intellectual standards which the new
civilization produces. Thus, long before the Reformation, the
tendencies of the Reformation were manifest. The revival of Greek
learning, the development of art, the reaction against the schoolmen,
had raised society to an elevation in which a more refined and less
oppressive creed was absolutely essential to its well-being.
" Luther and Calvin only represented the prevailing wants, and
embodied them in a definite form. The pressure of the general
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intellectual influences of the time determines the predispositions
which ultimately regulate the details of belief; and though all men
do not yield to that pressure with the same facility, all large bodies
are at last controlled."
Speaking of the method by which persons usually,
arrive at opinions, in the investigation of new facts, Mr.
Lecky observes:
"Nothing can be more certain to an attentive observer, than that
the great majority even of those who reason much about their
opinions, have arrived at their conclusions by a process quite distinct
from reasoning. They may be perfectly unconscious of the fact, but
the ascendancy of old associations is upon them, and, in the over-
whelming majority of cases, men of the most various creeds conclude
their investigations by simply acquiescing in the opinions they have
been taught. They insensibly judge all questions by a mental
standard derived from education ; they proportion their attention
and sympathies to the degree in which the facts and arguments
presented to them support their foregone conclusions; and thus
speedily convince themselves that the arguments in behalf of their
hereditary opinions are irresistibly cogent, and the arguments against
them exceedingly absurd."
I have quoted as much as this from this learned
author, because it seems to define so satisfactorily the
cause of the prevalent interest in Spiritualism, (especially
in the phase presented by the Eddy mediums), as well as
the behavior of the churchmen, the philosophical chemists,
and the lay materialists, towards believers in the phenomena.
The progress of Rationalism in Europe weakened
the influence of the Church, challenged the sources of
religious belief, and fostered scientific research. These
causes, at work for two centuries, have brought about
a crisis which threatens so violent a reaction from our
old subserviency to ecclesiastical rule, that every
vestige of spirituality is likely to be swept out of our
nature, and a bald Rationalism to take its place. The
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masses, viewing the conflict, seeing the impending
crisis, and bewildered at the progress of events that no
power of theirs seems potent to control, turn with
deep anxiety to the spiritual manifestations, as offering
the sole chance for successful resistance to the
encroachments of remorseless scientific spirit upon the
instinctive longing for and belief in immortality.
Finally, the scientists, setting their opinions by the
rule of precedent and education, impatiently listen to
the narration of facts, which, contravening their pre-
conceived notions as to the laws of gravity, of chemical
combination, of the conservation and correlation of
force, they regard as in the highest degree absurd.
Lecky himself says, that at present, nearly all educated
men receive an account of a miracle taking place in
their own day, "With an absolute and even derisive
incredulity, which dispenses with all examination of the
evidence. Although they may be entirely unable to
give a satisfactory explanation of some phenomena
that have taken place, they never on that account
dream of ascribing them to supernatural agency, such
an hypothesis being, as they believe, altogether beyond
the range of reasonable discussion" Exactly: but
what these gentlemen do not consider, and what makes
them appear so ridiculous, in the eyes of those who are
brave enough to investigate these curious facts in the
judicial spirit, is that these phenomena that have taken
place are at the same time, not supernatural, not
miracles, and not trickery. They happen according to
law as does everything else, and if the class of men
referred to by Lecky, do not bestir themselves, the
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credit of discovering that law, and defining its forms
of manifestation, will fall to persons outside the charmed
circle of the Academy.
A reasonable and philosophical spiritualistic belief is as far removed from the
superstition of the Seventeenth; and Eighteenth Centuries, as it is from the
degrading materialism of the last quarter of the Nineteenth, which blots God out of the Universe, strips the
soul of its aspirations for a higher existence beyond
the grave, and bounds the life of man by the same
limits as those within which the beast of the field, the
bird of the air, or the fish of the sea has its being.
I sought at Chittenden the material for the formation
of such a belief, and if I cannot say that the Eddy
manifestations warrant it, it is only because the things
I saw, while apparently inexplicable upon any other
than the spiritualistic hypothesis, were not happening
under test conditions, and hence would not satisfy the
judicial mind.
In looking back through the history of Magic, Sorcery,
and Witchcraft, in all ages, it appears to me that
most of the confusion in regard to the real nature of
the so-called diabolical power, comes from two causes
(1) The belief in a personal Devil, powerful enough to
cause rebellion in Heaven, divert the allegiance of a
large portion of the angelic host, and be constantly at
war with God; thus affording to the superstitious a
satisfactory ideal of an individualized Evil Power,
which could send its demons to torment, and which
could be invoked by spells, and propitiated by incanta-
tions and sacrifices. (2) The empiricism of scientific
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men, who either, (as in the XVIIth and XVIIIth Centuries,)
yield to the prevalent anthropomorphic belief,
or (as at present) coolly deny the occult origin of phenomena they are too indolent
and cowardly to examine.
The verification of these surprising facts of modern
Spiritualism, clearly does not necessitate a return to the
ignorant exorcisms of earlier times in Europe, or
endorsement of the practices of modern "Black Magic,"
in the countries of the Orient. It would doubtless result
in showing that, by the establishment of favoring conditions
about us, we might enjoy intercourse with the
highest spirits, as well as receive the visits of the most
tricky, ignorant, or malicious. The Eddy materializations,
if proven true, while unquestionably the highest
form of physical phenomena, cannot be regarded as
comparable to the inspirational state, in which knowledge,
wisdom, and thoughts of beauty pour into the
receptive mind of the seer, from the sources of inspiration, and take the form
of prophecy and poetry. Such men were Isaiah, Ezekiel, David,
Jeremiah, and the other great Hebrews of those days; and the
difference between them and the Witch of Endor was just as
great, and no other, than that between--say Swedenborg and William Eddy;--the one, the type of the greatest
possible spiritual ecstasy, the other, that of the most powerful physical mediumship.
I have been struck with the different light in which
the Eddy manifestations, and, in fact, the whole range
of these modern phenomena, are regarded by the Protestant
and Roman Catholic bodies. The former begin
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by denying their occurrence, except as examples of
legerdemain; but, when confronted with some peculiarly
striking phenomenon, either attribute it to an
occult force, under control of the medium, or circle, or,
as a last refuge, find a satisfactory explanation in the
direct interposition of the Devil.
The Church of Rome, on the other hand, admits the
facts without argument, and if they happen outside her
own jurisdiction, passes them to the credit of Satan. I
rode in the cars recently with a very intelligent young
priest, who took this ground and cited to me passage
after passage from the Fathers in its support. He even
narrated, with evident interest, his own experience with
Planchette, in company with several other priests and
sundry laymen, upon which occasion the " little plank "
answered mental questions framed in his mind in Latin,
in the same language, and wrote Spanish, Greek, Latin,
French, German, and Italian for various persons in the
room; the medium being an ignorant Irish girl. This,
to his mind, was a clear case of diabolism, and, instead
of testing the phenomena with scales or electrode, he
was for resorting to "bell, book and candle," and a
copious use of holy-water.
This theory of diabolism, might commend itself to a
mind predisposed to anthropomorphic belief, if the manifestations were always of either a malicious or lying
character; or mere exhibitions of impish power to startle
or amuse, like the magical feats of the Hindoo, Egyptian,
and Mongolian sorcerers.
The most devout Spiritualist would scarcely hesitate to
ascribe to a very low grade of spirits, such marvels as the
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"mandragora," the transformations at Hindoo ceremonials,
or the tape and pole climbing feats described in
another chapter; and he would not complain of a resort
by the priests to the usual forms of exorcism, set down in
the books of the Church, if such might comfort the
faithful. But, on the other hand, it would seem to almost
any one unreasonable that a mother, seeing her resurrected
child, in form as when alive, step out before her,
should be asked to regard her darling one as either an
imp of Satan, or as brought to her by devilish arts. So,
too, it is revolting to one's feelings to believe that
pure teachings, conveyed through mediums, are less
admirable than they would be, if the person giving them
voice, wore cape and stole and chasuble.
"The simplest peasant who observes a truth,
And from a fact deduces principle,
Adds solid treasure to the public wealth."
The occurrence of the spiritualistic phenomena being
conceded, the very fact that this belief in their diabolic
origin still has a hold upon the public mind, is another
argument why the subject should be thoroughly investigated; for it is a reproach that in this boasted age of
knowledge and science, so important a matter should be
left to conjecture. If we are beset by ministers of Evil, it
is time we learn how to array against them a better class
of spirits. It is not manly to surrender at discretion.
I was talking the other day with a professor in a
denominational college, about the Eddys, when, after
hearing fact after fact, and receding foot by foot from his
original theory of imposture, he said that, in his opinion,
the less Christians had to do with such things the better.
In other words, he would retire within the Sanctuary,
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make the sign of the Cross, and let the Devil go up and
down among the people, to entice, torment, and devour!
I have spoken of the cowardice of men of science who
refuse to investigate, and content themselves with the
assumption of an attitude of contemptuous indifference;
but what shall be said of Editors, who secretly believe,
but openly denounce? It is within my personal knowledge,
that several persons of this class, among the most
influential in their profession, are firm believers in the
reality of the Spiritualistic phenomena, and yet allow
the columns of their journals to be filled with articles
exhibiting no less ignorance and malevolence than
coarse wit and sarcasm. In what estimation should
such panderers be held by conscientious men? It is
perhaps too much, to ask persons of weak moral character
to champion an unfashionable creed in advance of
its general adoption--such work is reserved for men of
heroic mould-but they might preserve silence, and not
debase themselves, by joining in the hue and cry against
what they believe to be the Truth. They might keep
their papers, and not their influence, for sale.
Among the interesting queries that have been propounded
to me, during the past three months, is one coming from the
Secretary of a well-known religiosocialistic community, to
the following effect :
If you could manage to get a materialized spirit to
vanish from before your eyes in a lighted room, holding
in its hand some small living animal, say a canary-bird,
and afterwards re-materialize it; and if the bird should,
after its resurrection, hop about, sing, chirp, etc., a good
many people would be bold enough to believe that the
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same thing could be done with a baby. How would
that affect ordinary physical death?"
My answer to this is very simple. Firstly, Chittenden
was no place for me to try philosophical experiments,
neither the Eddys nor their spirit-friends feeling
friendly enough towards me to grant me many more
favors than other visitors; secondly, I have already
described the appearance of several babies, of whom
no traces could be found after the seance, and who,
therefore, must have disappeared as mysteriously as
they came; thirdly, I saw, on the evening of October
8th, the following thing occur: Honto sprang out of
the cabinet soon after the circle was formed, and danced
about the platform, like a cork on rippling water.
She seemed as if enchanted to be in motion, and as
if she had a reserve of power sufficient to enable her
to do almost anything that any living woman could.
After awhile, she went into the cabinet for a moment,
and, reappearing, was followed out by a curious little
animal that hugged the floor, and waddled its short
legs along, in a most comical fashion. As soon as
our first feeling of astonishment passed off, we fell to
laughing at this latest importation from the spirit
world. But to old Mrs. Cleveland, who was at her end
of the platform, as usual, it was no laughing matter, for
when Honto moved towards her, with the little creature
after her, the good dame screamed with fright, gathered
her petticoats about her limbs, and mounted upon her
chair. The spirit-squaw was convulsed with merriment,
and the room rang with our sympathetic shouts.
She pulled Mrs. Cleveland down, who ran to the other
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end of the platform and Honto followed her up; until
finally, in her terror, the old lady clasped her arms about
the roguish squaw, and retreated into a corner. By this
time the animal had disappeared, and it was a most
amusing thing to see Mrs. Cleveland looking all about,
over the tops of her spectacles, as if the dreaded apparition
had gone down some crack in the floor. Her confidence
restored, she moved towards her chair, but
Honto, laughing with us behind her back and making
gestures to command our attention, touched and
caused her to face about; when suddenly, under the
very edge of her skirt, the creature reappeared. This
was too much for human endurance, and the massive
matron with a despairing shriek leaped down the steps,
and rejoined the circle; Honto retreating into the
cabinet, with her pet at her heels. Upon inquiry of
Mrs. Eaton, we learned that this was Honto's tame
flying squirrel. The same authority declared that in
the spirit-world people surround themselves with the
objects they most loved on Earth, and among them
birds and flowers. I have mentioned this circumstance
as pertinent to the inquiry propounded in the above
query, whether living animals can be made to disappear
and reappear, in lighted rooms by spirit-power.
A still more curious thing was done in one of
Horatio's dark-circles on the evening of April 25th
last, the nature of which is explained in the following
certificate from a physician, who was present.
CHITTENDEN, Oct. 21st 1874
I hereby certify that in a dark-circle, held on or about the 25th of
April last. at the Eddy house, the following incident occurred. The
spirit-girl, Mayflower, came running across the room, her foot-steps
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being plainly audible by all, and said to a lady present, "Oh
Mrs. K. I have caught a bird for you. I am going to make you a
present of it. Hold your hands." A sparrow was then placed in
the lady's hands, who afterwards told me that she felt both of
Mayflower's little hands as she transferred the bird to her own. After
it had been examined by all who wished, by lamplight, the light was
again extinguished, and " George Dix " said to me, " Doctor, I want
you to take that bird." Having done as requested, I was told to
strangle it, without breaking its neck, or crushing any of the vital
organs. I pinched its neck until after the heart had ceased to beat,
and it lay in my palm, limp and lifeless, I dropped it on the floor,
and it made no motion. I then, by request, placed it under a glass
tumbler, and covering it over with a small plate, put the tumbler
on a chair drawn up before me, so that I could place my feet upon
the rungs. We were requested to sing, but we had not got through
with more than one verse, when George Dix called for a light; and
the bird was found to be fluttering about and making attempts to
escape from the tumbler. It was as lively as if nothing had happened
to it. I must say that the phenomenon was the more remarkable,
as it occurred in a room every window and door of which was
closed and sealed with strips of paper.
R. HODGSON, M. D., STONEHAM, MASS.
There is but one theory, except the spiritualistic one,
to account for this affair, and that is, that a second
bird was substituted for the first after the light
was extinguished. But, as the bird was in a glass,
covered with a saucer, and this upon a chair at Doctor
Hodgson's knees, with his feet resting upon the rungs,
it would seem rather difficult to do the trick without
discovery; unless, (and this is what destroys the whole
value of the manifestation,) the first bird, and tumbler
and all, were quietly replaced by duplicates, under
cover of the singing. Doctor Hodgson, however,
asserts to me, in the most positive manner, that he
identified the bird by a peculiar disturbance of its
feathers, caused by his rude pinching of its tiny throat.
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