Concluding his a.n.a.lysis of Mr. Beecher thus, Mr. Burns discovered that he had two clerics among his audience, and asked us--for I was one of them--if we would be examined. I readily consented, and handed my notes to Miss Chandos (the young lady mesmerist, whose seance I reported a few pages back) to report progress. She, therefore, is responsible for the diagnosis that follows.

Handling me from head to foot, much as a fancier does a prize ox at Smithfield, Mr. Burns found the life power good, and the muscles well nourished, the working faculties being in a high state of activity. The head--I blushed to hear--measured one inch beyond the average of a man of my size, and the cerebral faculties were harmoniously organized. I had large perceptive powers; and my human nature (wherever that may be located) was full, as was also firmness. The thinking sphere was good. I should have made, Mr. Burns informed me, a good sculptor or artist.

Omitting one or two complimentary remarks which Miss Chandos has faithfully, if not flatteringly, reported, and the enunciation of which quite confused me as I sat the centre and cynosure of that wondering group, I was glad to learn that I was an open man, though possessed of sufficient caution and not defective in moral courage. In fact "pluck"

was large. I really wished Mr. Burns would relieve me by finding some bad b.u.mps; but no--the worst he could say of me was that I was restless.

What chiefly seemed to strike him, though, were my vital powers, and he really covered me with confusion when he began to calculate my Beecher powers on a possible Mrs. Tilton. However, he toned down this remark by noticing that my domestic faculties were well developed. My faith and hope were small. I was a "doubting" man. The positive and negative were well blent in me, and I was also "mediumistic."

The diagnosis of two ladies concluded the evening's exercises, but neither of these personages displayed any very remarkable traits; Mr.

Burns declaring he felt some difficulty in discovering the b.u.mps under the "back hair."

CHAPTER x.x.xVI.

A SPIRITUAL PICNIC.

In a volume bearing the t.i.tle of _Mystic London_ it would seem perchance that Spiritualism, as par excellence the modern mystery, should stand first. I have thought it better, however, to defer its treatment somewhat, working up to it as to a climax, and then gently descending to mundane matters once more ere I close my present work.

Of London at this hour, just as of Rome in the later Republic and Empire, it may be safely affirmed that there is in its midst an element of the mysterious and occult utterly undreamed of by the practical people. Many phases of this element have already been treated of in my different works; and I add some of the more exceptional as properly belonging to my present subject.

Now I candidly confess that, up to a recent date, I had not given Spiritualists--qua spiritualists--credit for being a cheerful or convivial people. Though there exist upon the tablets of my memory recollections of certain enjoyable dinners, cosy teas, and charming pet.i.ts soupers, eaten at the mahogany of believers in the modern mystery, yet these were purely exceptional events, oases in the desert of spiritualistic experiences. Generally speaking, the table, instead of groaning under its acc.u.mulated bounties, leapt about as if from the absence thereof; and the only adjuncts of the inhospitable mahogany were paper tubes for the spirit voices, handbells for the spirit hands, and occasional accordions and musical boxes for the delectation of harmonious ghosts. It was a "flow of soul" if not always a "feast of reason;" but, as regarded creature comforts, or any of the ordinary delights of mundane existence, a very Siberian desert. A grave subject of discussion (I am not, I a.s.sure you, indulging in a sepulchral pun) at the recent Liverpool Conference was how to feed mediums, and I fancy the preponderating opinion was that fasting was a cardinal virtue in their case--a regimen that had come to be in my mind, perhaps unfairly, a.s.sociated with seances in general. I was glad, therefore, when I read in the columns of the _Medium_ the announcement of the spiritual picnic or "demonstration," at the People's Garden, Willesden. Still I wanted to see Spiritualists enjoy themselves in the "normal condition." I sympathized with the avowed object of the gathering, that the followers of the new creed should know one another, as surely the disciples of a common school ought to do. Armed, therefore, with a ticket, I proceeded, via the North London Railway, to the scene of action. It was not what we materialistic people should call a fine August day. It was cold and dull, and tried hard to rain; but it was far more in keeping with the character of the meeting than what Father Newman calls the "garish day"

one looks for in mid-August. In the words of the circle the "conditions were excellent;" and as I journeyed on, reading my _Medium_ like a true believer, I marvelled to see, by the evidence of its advertis.e.m.e.nts, how the new creed had taken hold of a certain section, at all events, of society. Besides a dozen public mediums who paraded their varied attractions at terms ranging from _2s. 6d._ to _21s._, there were spiritualistic young men who put forward their creed as a qualification for clerkships--perhaps they had no other claim--spiritual lodging-house keepers, and even spiritual undertakers, all pervaded by what we may literally call a common esprit de corps.

In due course we reached the People's Garden, the popular t.i.tle whereof seemed to have been given on the lucus a non principle, for the London folk have not, as yet, affected it largely. Why this should be so one cannot guess, for it is the very ideal of a c.o.c.kney Paradise, and is admirably worked by a body of shareholders, most of whom belong to the artisan cla.s.s, though under very distinguished patronage indeed. When I got to the grounds the Spiritualists were indulging in a merry-go-round during a refreshing drizzle. A temporary rush under cover ensued, and then the weather became more favourable, though the skies preserved their neutral tint. Mrs. Bullock, a suburban medium, who had become entranced, had located herself in a bower, and beckoned people from the audience to receive her "benediction," which was given in a remarkable dialect. I thought it was Yorkshire, but a spiritualistic gentleman explained to me that it was "partly North American Indian." The Osborne Bellringers next gave a campanological concert, which was exceedingly good of its kind, the small gentleman who played the ba.s.s bell working so actively as to suggest the idea that he could not long survive such hard labour in his fleshly condition. These campanologists are said to be big mediums, and occasionally to be floated or otherwise spirited during their performances; but nothing abnormal occurred at the People's Garden. Then there was dancing on the monster platform, which is, I should think, correctly described as "the largest in the world." This was indeed a new phase of Spiritualism: the terpsich.o.r.ean spiritualists generally let their tables do the dancing for them, as Eastern potentates hire their dancing-girls. Donkey-races, croquet, and other unspiritual diversions varied the order of proceedings; and as for the one-and-ninepenny teas, I can only say I should think the Garden Committee did not get much profit out of them, for the Spiritualists regaled themselves in the most material fashion. During the afternoon the arrivals were fast and frequent. All the medium-power of London seemed present; and the only wonder was that we were not all floated bodily away. There was Mrs. Guppy, who, in answer to my demand whether she had been "floated" from Highbury, informed me that she had come far less romantically--"nine in a cab!" There was Dr. Monk, too, a Nonconformist clergyman, who had lately been taking aerial journeys of the Guppy order about Bristol. In fact, the elite of the sect were well represented; and during the whole afternoon, despite the dirty-looking day, the fun was fast and furious, and all went merry as the proverbial marriage-bell.

Part of the programme was an entertainment by a gentleman bearing the delightfully sepulchral name of Dr. s.e.xton, whose mission in life it is to "expose" the tricks of Dr. Lynn and Messrs. Maskelyne and Cooke. How those gentlemen are to be "exposed," seeing they only claim to deceive you by legerdemain, I cannot comprehend; but they made the Spiritualists very angry by taking their names in vain on the handbills of the Egyptian Hall, and more than insinuating that there was a family likeness between their performances; and, consequently, the conjurors were to be "exposed;" that is, the public were to have their visit to the Temple of Magic spoilt by being shown beforehand how the tricks were done. Aided by an expert a.s.sistant named Organ, Dr. s.e.xton soon let us into the mysteries of the cabinet business, which seemed just as easy as making the egg stand on end--when you know how. It is perfectly true that, after hearing Dr. s.e.xton's exposition--rather than expose--it is quite easy for any one to frustrate the designs of these clever conjurors, if he wishes to do so. I am not sure that the expose is wise.

Illogical people will not see the force of Dr. s.e.xton's argument, and will possibly think it "proves too much." If so much can be done by sleight of hand and ingenious machinery, they will argue, perhaps, that the Davenports and other mediums are only cleverer conjurors still, or have better machinery. Alas! all my fairyland is pasteboard now. I know how the man gets out of the corded box--I could do it myself. I know where the gorilla goes when he seems lost in the magic cabinet. It is all a clever combination of mirrors. The blood-red letters of some dear departed friend are only made with red ink and a quill pen, and the name of the "dear departed" forged. Well, I suppose _I_ am illogical, too. If one set of things is so simple when it is shown to you, why may not all be? I fear the Willesden outing has unsettled my convictions, and shaken my faith in most sublunary things.

The gathering clearly proved the growth of Spiritualism in London. That such numbers could be got together in the dead season bespeaks a very extensive ramification indeed.

CHAPTER x.x.xVII.

A GHOSTLY CONFERENCE.

A distinct and well-marked epoch is reached in the history of any particular set of opinions when its adherents begin to organize and confer, and the individual tenets become the doctrines of a party. Such a culmination has been attained by the believers in Modern Spiritualism.

For a long while after the date of the now historical Rochester Rappings, the manifestations were mostly individual, and in a great degree limited to such exercises as Mr. Home's elongation, Mrs. Guppy's flight from Highbury to Lamb's Conduit Street, or, more recently still, the voices and manipulations of John and Katie King, the orations of Mrs. Hardinge, Mr. Morse, and Mrs. Tappan. But all this was spasmodic, and not likely to take the world by storm, while Spiritualists had adopted the time-honoured maxim--"Magna est veritas et prevalebit."

Therefore they must organize. They have done so, not without protest on the part of some of the most noted of their adherents; but the majority carried the day, and the result is the British National a.s.sociation of Spiritualists, which has recently been sitting in solemn conclave at its first Annual Conference in Lawson's Rooms, Gower Street.

Now I plead guilty to being greatly interested in this subject of Spiritualism generally, and in the doings of the Conference in particular. I cannot help thinking that clergymen and scientists ought to look into any set of opinions whose professors have attained the dimensions of this body. Their doctrines have spread and are spreading.

Already the Spiritualists number among them such men as Mr. Alfred Wallace, Mr. Varley, Mr. Crookes, Mr. S. C. Hall, &c., and are extending their operations amongst all cla.s.ses of society, notably among the higher. I could even name clergymen of all denominations who hold Spiritualistic views, but refrain, lest it should seem invidious, though I cannot see why it should be incongruous for the clergy to examine doctrines which profess to amplify rather than supplant those of revelation, any more than I can why scientists stand aloof from what professes to be a purely positive philosophy, based upon the inductive method. So it is, however; Spiritualism is heterodox at once in its religious and philosophical aspects. I suppose that is why it had such special attraction for me. Certain it is, I have been following the ghostly conference like a devotee.

We began on Monday evening with a musical soiree at the Beethoven Rooms, in Harley Street; and there was certainly nothing ghostly or sepulchral in our opening day; only then there was nothing very spiritualistic either. For a long time I thought it was going to be all tea and m.u.f.fins and pianoforte. By-and-by, however, Mr. Algernon Joy read a report of the organization, which was rather more interesting than reports generally are, and Mr. Benjamin Coleman, a venerable gentleman, the father of London Spiritualists, delivered a Presidential address. Still there were no ghosts--not even a spirit rap to augment the applause which followed the speakers. Once my hopes revived when two new physical mediums, with letters of recommendation from Chicago, were introduced, and I expected to see the young gentlemen elongate or float round the room; but nothing of the kind occurred; and a young lady dashed my hopes to the ground by singing "The Nightingale's Trill." Mr. Morse gave an address in the trance state--as I was afterwards informed; but he looked and spoke so like an ordinary mortal that I should not have found out that he was in an abnormal condition.

I fear I went home from Harley Street not quite in so harmonious a frame of mind as could have been wished.

The next morning (Wednesday) Dr. Gully presided at the opening of the Conference proper in Gower Street, where the rooms were more like vaults and smelt earthy. The President ably enough summarized the objections which had been raised to the a.s.sociation, and also the objects it proposed to itself. He said:--"If the a.s.sociation keeps clear of dogmatic intrusion, then will there be no fear of its becoming sectarian. Already, however, there is a signal of dogmatism among Spiritualists--and already the dogmatizers call themselves by another name. But the a.s.sociation has nothing to do with this. It knows its function to be the investigation of facts, and of facts only; and, as was said, no sect was ever yet framed on undoubted facts. Now what are the facts of Spiritualism up to this date? They are reducible to two:--1st. The continued life and individuality of the spirit body of man after it has quitted its body of flesh; and, 2nd. Its communion with spirits still in the flesh, under certain conditions, by physical exhibition and mental impression. Spirit ident.i.ty cannot be regarded yet as an established fact--at all events, not so as to warrant us in building upon it."

I was agreeably surprised with the moderate tone of this address; and after a brief theological discussion, Mr. W. H. Harrison, the editor of the _Spiritualist_, followed with a paper on Organization. I do not know what Mr. Harrison was not for organizing. Libraries, reading-rooms, colleges, everything was to be spiritualized. Later in the day there was a paper on Physical Manifestations. I should have preferred the manifestations without the paper, for I fear I am a poor believer at second hand. The reader told some "stumping" stories. Here is one as a specimen--spiritual in more senses than one:--

"One evening I accompanied the Davenports to Mr. Guppy's residence in Great Marlborough Street. After supper Ira, the eldest of the brothers, Mr. Guppy, and myself, adjourned to a dark room, which Mr. Guppy had had prepared for experimental purposes. To get to this room we had to pa.s.s through a room that served the combined purposes of a sculptor's studio and a billiard room. Emerging from this room we came into a yard, in one corner of which the dark cabinet in question was constructed. Taking our seats, we extinguished the light. Mr. Guppy was at the time smoking a cigar. This was at once taken from his hand, and carried in the air, where it could be seen by the light given out by its combustion. Some whisky and water was standing on the table. This was handed to us to drink. When it came to my turn, I found there was but little left in the gla.s.s. This I pointed out. The gla.s.s was forthwith taken from my mouth, and replenished and brought back again."

On Thursday Mr. Everitt read a paper on Direct Writing by Spirits, telling us that on one occasion nine hundred and thirty-six words were written in six seconds. Mr. Everitt must be a bold man--I don't mean altogether for asking us to believe that, but for saying what he did about the medium, who was his wife:--"There are many considerations why it would be impossible for the medium to have produced these writings.

For instance, we have sixteen papers upon the same subject, and in those papers there are a great many ancient authors referred to. Mrs. Everitt has never read or seen a single book of any of these authors, and, with a few exceptions, their names had never been heard by her before, much less did she know the age they lived in, the country they belonged to, the works they had written, or the arguments made use of for the defence of their doctrines and teachings. Besides the above reasons there are physical and mental difficulties which preclude the possibility of their being produced by the medium. The physical impossibility is the marvellous rapidity of their production, as many as 936 words having been written in six seconds. The mental difficulty is that the medium has not a logical mind. Like most females, she takes a short cut by jumping to conclusions. She does not, indeed cannot, argue out any proposition by the ordinary rules of logic. Now the papers referred to show that the author or authors are not only well acquainted with ancient lore and the cla.s.sics, but also possessed very high ability as logicians. For the above reasons we conclude that the medium, from sheer incapacity, both mentally and physically, could not have written these papers, nor any other human being under the same circ.u.mstances. We are therefore absolutely driven, after looking at the subject from every conceivable point of view, to conclude respecting their production that they came from a supernatural source, and were produced by supernatural means."

In the afternoon of this day a clergyman, whose name it would be highly indecorous in me to mention, descanted on the aspect of Spiritualism from his point of view in the Church of England. I understood the purport of the paper to be (1) that he claimed the right of members of the Church of England to investigate the phenomena; (2) that, if convinced of their spiritual origin, such conviction need not shake the investigator's previous faith. If the clergyman in question really said no more than the printed reports of the Conference represent him to have done, he rather reversed the conduct of Balaam, and cursed those he came to bless. This is the curt resume that went forth:--

"The Rev. ---- read a paper, in which he defined his position with regard to Spiritualism as that of a mere inquirer, adding that even if he became convinced of its truth, he saw no reason why he should alter the opinions he at present held as a clergyman of the Church of England.

After eighteen months' inquiry into the subject, however, he was, perhaps, more of a sceptic than before." If that was all the clergyman in question had to say for the a.s.sociation, they must rather regret they ever "organized" him, and might well pray to be saved from their friends; but I heard it whispered--presumably by a spirit voice--that there had been a pa.s.sage at arms between the lady secretary and the clergyman in question, and that Miss--but no, I must not mention names--the fair official punished the delinquent that most awful penalty--silence.

Friday finished the Conference with a trance paper--I did not know there were such things--dictated to Mrs. Cora Tappan by invisible guides, and was read by Miss--I mean by the fair incognita above-mentioned. Not a manifestation--literally not the ghost of one--only this very glowing peroration:--"But it is in a larger sense of social, mental, political, and even religious renovation, that Spiritualism is destined to work its chief results. The abrogation of the primal terror of mankind, the most ancient spectre in the world of thought, grim and shadowy Death, is, in itself, so vital a change that it const.i.tutes a revolution in the world of mind. Chemistry has already revealed the wonderful fact that no ultimate atom can perish. The subtle chemistry of Spiritualism steps in where science ceases, gathering up the ultimate atoms of thought into a spiritual ent.i.ty and proving them imperishable. Already has this thought pervaded the popular mind, tinged the decaying forms of theology and external science with its glow, and made the life of man a heritage of immortal glory. More than this, taking spirit as the primal basis of life, each individual, and all members of society and humanity in the aggregate, must for ever strive to express its highest life (i.e. the life of the spirit). The child will be taught from within, external methods being employed only as aids, but never as dictators of thought.

Society will be the flowing out of spiritual truths, taking shape and substance as the expression of the soul. Governments will be the protecting power of a parent over loving children, instead of the dictates of force or tyranny. Religion will wear its native garb of simplicity and truth, the offspring of the love and faith that gave it birth. Modern Spiritualism is as great a solvent of creeds, dogmas, codes, scientific sophisms, as is the sunlight of the substances contained in earth and air, revealing by the stages of intermediate life, from man, through spirits, angels, archangels, seraphim, and cherubim, to G.o.d, the glorious destiny of every soul. There is a vine growing in the islands of the tropic seas that thrives best upon the ancient ruins or crumbling walls of some edifice built by man; yet ever as it thrives, the tiny tendrils penetrate between the fibres of the stone, cutting and cutting till the whole fabric disappears, leaving only the verdant ma.s.s of the foliage of the living vine. Spiritualism is to the future humanity what this vine is to the ancient ruin."

There was another paper coming on "Compound Consciousness," but the t.i.tle did not attract me. After my four days' patient waiting for ghosts who never came and spirits that would not manifest, I felt, perhaps, a little impatient, put on my hat and left abruptly--the fair secretary, of whom I shall evermore stand in supreme awe, scowling at me when I did so. As I pa.s.sed into Gower Street--sweet, serene Gower Street, sacred from the wheels of profane cabmen, I was almost surprised to see the "materialized" forms around me; and it really was not until I got well within sound--and smell--of the Underground Railway that I quite realized my abased position, or got out of the spheres whither the lofty periods of Mrs. Tappan's paper, so mellifluously delivered, had wafted me!

CHAPTER x.x.xVIII.

AN EVENING'S DIABLERIE.

Mr. Spurgeon a short time since oracularly placed it on record that, having hitherto deemed Spiritualism humbug, he now believes it to be the devil. This sudden conversion is, of course, final; and I proceed to narrate a somewhat exceptional endors.e.m.e.nt of the opinion which has recently occurred within my own experience. There was a time, how long ago it boots not to say, when _I_ considered Spiritualism humbug; and a good deal came in my way which might have led me to the same conclusion as Mr. Spurgeon, if I had been disposed--which I am not--to go with a hop, skip, and jump.

The investigator who first presented the "diabolical" theory to my notice was a French Roman Catholic priest, who had broken discipline so far as to enter the married state, but retained all the doctrines of his former faith intact. He had, in fact, antic.i.p.ated to some extent the position of Pere Hyacinthe; for it was several years ago I first became acquainted with him. Individually as well as nationally this gentleman, too, was p.r.o.ne to jump at conclusions. He lost a dear friend, and immediately proceeded to communicate with the departed by means of table-turning and rapping. For a few days he was quite convinced of the ident.i.ty of the communicating spirit; but then, and all within the compa.s.s of a single week, he p.r.o.nounced the exorcism of the Catholic Church on the intelligence, I suppose experimentally in the first instance; found his challenge not satisfactorily answered, and immediately jumped to the conclusion that it was the foul fiend himself.

I sat very frequently with this gentleman afterwards, prior to the experience I am about to narrate; and certainly the intelligence always gave itself out to be the spirit unmentionable to ears polite, whose presence my friend had taken for granted.

I once went with this gentleman to the Marshalls, when they were at their zenith. We arranged previously that he should not sit at the table, but on one side, and give me a secret signal when he was silently p.r.o.nouncing the exorcism. He did so; and certainly all manifestations at once ceased, though we had been in full converse with the invisibles a moment before. Old Mrs. M. had to announce with much chagrin, "The sperrits is gone!"

My other partner in diablerie was a barrister whom I must not mention by name, but who possessed considerable power as a writing medium. The presiding intelligence in his case was, however, of a low character, and given to very bad language. He avowed himself to have been a bargee in the earth-plane--should one say the water-plane?--and certainly swore like one.

As for myself, I am dest.i.tute of all "medium-power," whatever that may be, though enthusiastic spirituelle ladies tell me I am "mediumistic"--a qualification which is still more occult to me. I own to being greatly interested in spiritualistic inquiries, except as regards dark seances, which have a tendency to send me to sleep; and I believe that my presence does not "stop manifestations:" so that I suppose I am not a hopeless sceptic.

On the occasion of which I am about to speak we met in my study, where I am in the habit of rearing a few pet snakes. I had just got a fine new specimen; and having no proper habitation for it, had turned my waste-basket upside-down on a small chess table, and left him to tabernacle under it for the night. This was the table we generally used for seances; and my legal friend, who was writing, immediately began to use most foul language, on the subject of the snake, exhorting me to "put him anywhere, put him in the cupboard, old boy." Such was the edifying style of communication we always got through this worthy limb of the law, but it was so much worse than usual on the present occasion as to fairly make us roar at its insane abuse. The gentleman himself, I ought to add, is by no means p.r.o.ne to profane swearing. My priestly friend was making a wide-awake hat reply by tilts; and still got his old reply that his Satanic Majesty was personally present. I did not in the least credit this a.s.sertion, any more than I accepted as proven the ident.i.ty of the bargee, though I hold the impersonation in either case to be a strange psychological fact. That I did not do so is best evidenced by the circ.u.mstance that I said, "This spirit a.s.serts himself to be his Satanic Majesty. Have you either of you any objection to communicate with him supposing such to be the case?"

Neither one nor the other had the slightest. My Catholic friend, I knew, always carried a bottle of holy water in his pocket, and at my entreaty forbore for the moment to exorcise. The legal gentleman, though a "writer" himself, was not at all convinced about the phenomena, as was perhaps natural, seeing the exceedingly bad company to which it professed to relegate him. As for me, my scepticism was to me robur et aes triplex. I disposed of the snake, put out the gas; and down we three sat, amid profound darkness, like three male witches in "Macbeth,"

having previously locked the door to prevent any one disturbing our hocus-pocus.

Any one who has sat at an ordinary dark seance will recollect the number of false starts the table makes, the exclamations, "Was that a rap?"

when the wood simply cracks, or, "Did you feel a cold air?" when somebody breathes a little more heavily than usual. I have myself made the experiment, though not without adding an open confession immediately afterwards. I have blown on the fingers of the sitters, and made them feel sure it was a "spirit aura," have done the neatest of raps with my index-finger when my little finger has been securely hooked in that of my next neighbour. In fact, for test purposes, dark seances are a mistake, though they are admirable for a flirtation.

On this occasion, however, we were very much in earnest, and there was no waiting--I hope no collusion. I am quite sure I did not myself consciously produce any manifestation. I can answer for my legal friend, as far as any one person can answer for another; and we neither of us suspected--or suspect--the priest of the order of St. Benedict; only we would rather he had not p.r.o.nounced such decided opinions; because the wish might have been father to the thought, or rather the thought might, in some utterly unaccountable way, have produced the effects that followed. I have an idea that if Mr. Spurgeon in his present frame of mind were to sit at a table for manifestations, he would obtain the clearest a.s.surance that it was "all the devil," just as it is well known Roman Catholic sitters get communications from Roman Catholic spirits, theists from theistic, and Mormons from the denizens of some spiritualistic Utah.