The Project Gutenberg EBook of The Arena, by Various This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Arena Volume 4, No. 19, June, 1891 Author: Various Editor: B. O. Flower Release Date: August 24, 2006 [EBook #19110] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK THE ARENA *** Produced by Barbara Tozier, Bill Tozier and the Online Distributed Proofreading Team at http://www.pgdp.net THE ARENA. EDITED BY B. O. FLOWER. VOL. IV. PUBLISHED BY THE ARENA PUBLISHING CO., BOSTON, MASS. 1891. CONTENTS. JUNE, 1891 The New Columbus Julian Hawthorne The Unknown (Part I) Camille Flammarion The Chivalry of the Press Julius Chambers Society’s Exiles B. O. Flower Evolution and Christianity Prof. Jas. T. Bixby, Ph.D. The Irrigation Problem in the Northwest James Realf, Jr. Revolutionary Measures and Neglected Crimes Prof. Jos. Rodes Buchanan Spencer’s Doctrine of Inconceivability Rev. T. Ernest Allen The Better Part William Allen Dromgoole The Heiress of the Ridge No-Name Paper The Brook P. H. S. Optimism, Real and False Editorial The Pessimistic Cast of Modern Thought Editorial JULY, 1891 Oliver Wendell Holmes George Stewart, D.C.L., LL.D. Plutocracy and Snobbery in New York Edgar Fawcett Should the Nation Own the Railways? C. Wood Davis The Unknown (Part II) Camille Flammarion The Swiss and American Constitutions W. D. Mccrackan The Tyranny of All the People Rev. Francis Bellamy Revolutionary Measures and Neglected Crimes, (Part 2d) Prof. Jos. Rodes Buchanan Æonian Punishment Rev. W. E. Manley, D.D. The Negro Question Prof. W. S. Scarborough A Prairie Heroine Hamlin Garland An Epoch-Marking Drama Editorial The Present Revolution in Theological Thought Editorial The Conflict Between Ancient and Modern Thought in the Presbyterian Church Editorial AUGUST, 1891 The Unity of Germany Mme. Blaze Debury Should the Nation Own the Railways? C. Wood Davis Where Must Lasting Progress Begin? Elizabeth Cady Stanton My Home Life Amelia B. Edwards The Tyranny of Nationalism Rev. Minot J. Savage Individuality in Education Prof. Mary L. Dickinson The Working-Women of To-day Helen Campbell The Independent Party and Money at Cost R. B. Hassell Psychic Experiences Sara A. Underwood A Decade of Retrogression Florence Kelley Wischnewetzky Old Hickory’s Ball Will Allen Dromgoole The Era of Woman Editorial SEPTEMBER, 1891 The Newer Heresies Rev. Geo. C. Lorimer, D.D. Harvest and Laborers in the Psychical Field Frederic W. H. Myers Fashion’s Slaves B. O. Flower Un-American Tendencies Rev. Carlos D. Martyn, D.D. Extrinsic Significance of Constitutional Government in Japan Kuma Oishi, A.M. University Extension Prof. Willis Boughton Pope Leo on Labor Thomas B. Preston The Austrian Postal Banking System Sylvester Baxter Another View of Newman William M. Salter Inter-Migration Rabbi Solomon Schindler He Came and Went Again W. N. Harben O Thou Who Sighest for a Broader Field Julia Anna Wolcott An Evening at the Corner Grocery Hamlin Garland OCTOBER, 1891 James Russell Lowell George Stewart, D.C.L., LL.D. Healing Through the Mind Henry Wood Mr. and Mrs. James A. Herne Hamlin Garland Some Weak Spots in the French Republic Theodore Stanton Leaderless Mobs H. C. Bradsby Madame Blavatsky at Adyar Moncure D. Conway Emancipation by Nationalism Thaddeus B. Wakeman Recollections of Old Play-Bills Charles H. Pattee The Microscope Dr. Frederick Gaertner A Grain of Gold Will Allen Dromgoole Religious Intolerance To-day Editorial Social Conditions Under Louis XV Editorial NOVEMBER, 1891 Pharisaism in Public Life Editorial Cancer Spots in Metropolitan Life Editorial The Saloon Editorial Hot-beds of Social Pollution Editorial The Power and Responsibility of the Christian Ministry Editorial What the Clergy Might Accomplish Editorial ILLUSTRATIONS. June, 1891 B. O. Flower Julius Chambers Out of Work Invalid in Chair Cellarway Leading to Under-Ground Apartments Sick Man in Under-Ground Apartment Constance and Maggie Exterior of a North End Tenement House Under-Ground Tenement with Two Beds Widow and two Children in Under-Ground Tenement Portuguese Widow in Attic Portuguese Widow and Three Children The Victoria Square Apartment House, Liverpool, Eng. Rev. T. Ernest Allen July, 1891 Oliver Wendell Holmes August, 1891 Elizabeth Cady Stanton Amelia B. Edwards September, 1891 Rev. Geo. C. Lorimer Illustrations of “Fashion’s Slaves” Prominent Actresses in Costume Kuma Oishi October, 1891 James Russell Lowell Mr. and Mrs. James A. Herne Mr. and Mrs. James A. Herne Illustrated in Character November, 1891 Hon. Henry Cabot Lodge Noted Members of the South Dakota Divorce Colony THE ARENA. No. XIX. JUNE, 1891. THE NEW COLUMBUS. BY JULIAN HAWTHORNE. History repeats itself, but on new planes. Often, a symbol appears in one age, and the spirit of which it is the expression is revealed in another. Each answers the need of its own time. From the creative standpoint, which is out of time, spirit and symbol are one; but to us, who see things successively, they seem as prior and posterior. If this be so, it should be possible for a thoughtful and believing mind in some measure to forecast the future from the record of the past. No doubt, past and present contain the germs of all that is to be, were the analyst omniscient. But it needs not omniscience roughly to body-forth the contours of coming events. It is done daily, on a smaller or larger scale, with more or less plausibility. All theories are grounded in this principle. And it is noticeable that, at this moment, such tentative prophesies are more than frequent, and more comprehensive than usual in their scope. The condition of mankind, during the last quarter of the fifteenth century, bore some curious analogies to its state at present. A certain stage or epoch of human life seemed to have run its course and come to a stop. The impulses which had started it were exhausted. In the political field, feudalism, originally beneficent, had become tyrannous and stifling; and monarchy, at first an austere necessity, had grown to be, beyond measure, arrogant, selfish, and luxurious. In science, the old methods had proved themselves puerile and inefficient, and the leading scientists were magicians and witches; in literature, no poet had arisen worthy to strike the lyre that Chaucer tuned to music. As for religion, the corruptions of the papacy, and the corresponding degradation of the monasteries and of the priesthood generally, had brought it down from a region of sublime and self-abnegating faith, to a commodity for raising money, and a cloak to hide profligacy. Martin Luther was still in the womb of the future; and so were Shakespeare, Bacon, Galileo, Descartes, and Oliver Cromwell. Pessimists were declaring, according to their invariable custom, that what was bad would get worse, and that what was good would disappear. But there were, scattered here and there throughout Christendom, a number of men of the profounder, optimistic tendency, who saw in existing abuses but the misuse or misapprehension of elements intrinsically good; who knew that evils bear in themselves the seeds of their own extirpation; and who believed that Providence, far from having failed in its design to secure the ultimate happiness of the human race, was bringing the old order of things to a close in order to provide place for something new and higher. But that obstacle in the way of improvement which was apparently the most immovable, was the geographical one. The habitable earth was used up. Outside of Europe there was nothing, save inaccessible wilderness, and barren, boundless seas. There was nothing for the mass of men to do, and yet their energy and desire were as great as ever; there was nowhere for them to go, and yet they were steadily increasing in numbers. The Crusades had amused them for a while, but they were done with; the plague had thinned them out, and war had helped the plague; but the birth-rate was more than a match for both. A new planet, with all the fresh interests and possibilities which that would involve, seemed absolutely necessary. But who should erect a ladder to the stars, or draw them down from the sky within man’s reach? The one indispensable thing was also the one thing 1 2 impossible. If, next year, we were to learn that some miraculous Ericsson or Edison had established a practicable route to the planet Mars, and that this neighbor of ours in the solar system was found to be replete with all the things that we most want and can least easily get,— were such news to reach us, we might comprehend the sensation created in the Europe of 1492, four centuries ago, when it received the information that a certain Christopher Columbus had discovered a brand new continent, overflowing with gold and jewels, on the other side of the Atlantic. The impossible had happened. Our globe was not the petty sphere that it had been assumed to be. There was room in it for everybody, and a fortune for the picking up. And all the world, with Spain in the van, prepared to move on El Dorado. A whiff of the fresh Western air blew in all nostrils, and re-animated the moribund body of civilization. The stimulus of Columbus’ achievement was felt in every condition of human life and phase of human activity. Mankind once more saw a future, and bound up its loins to take advantage of it. Literature felt the electric touch, and blossomed in the unmatched geniuses of the Elizabethan age. Science ceased to reason à priori, and began to investigate and classify facts. Human liberty began to be conscious of thews and sinews, soon to be tested in the struggle of the Netherlands against Philip II. of Spain, and, later, in that of the people of England against their own Charles Stuart. Religion was heard to mutter something about the rights of private conscience, and anon the muttering took form in the heroic protest of the man of Eisleben. It was like the awakening in the palace of the Sleeping Beauty, in the fairy-tale. Columbus had kissed the lips of the Princess America, and at once the long-pent stream of old-world life dashed onward like a cataract. A new world! Four hundred years have passed, and the New World is less a novelty than it was. We have begun to suspect that no given number of square miles of land, no eloquence and sagacity of paper preambles and declarations, no swiftness of travel nor instantaneousness of communication, no invincibility of ironclads nor refinement of society, no logic in religion, no gospel of political economy,—none of these and a hundred other things will read us the Riddle of the Sphinx. Non tali auxilio, nec defensoribus istis! The elements of true life lie deeper and are simpler. Once more, it seems, we have reached the limits of a dispensation, and are halted by a blank wall. There is no visible way over it, nor around it. We cannot stand still; still less can we turn back. What is to happen? What happens when an irresistible force encounters an impenetrable barrier? That was the question asked in Columbus’ day; and he found an answer to it. Are we to expect the appearance of a new Columbus to answer it again? To unimaginative minds it looks as if there were no career for a new Columbus. In the first place, population is increasing so fast that soon even the steppes of Russia and the western American plains will be overcrowded. Again, land, and the control of industries, are falling into the possession of a comparative handful of persons, to whom the rest of the population must inevitably become subject; or, should the latter rebel, the ensuing period of chaos would be followed, at best, by a return of the old conditions. Religion is a lifeless letter, a school of good-breeding, a philosophical amusement; the old unreasoning faith that moved mountains can never revive. Science advances with ever more and yet more caution, but each new step only confirms the conviction that the really commanding secrets of existence will forever elude discovery. Literature, rendered uncreative by the scientific influence, has fallen to refining upon itself, and photographing a narrow conception of facts. The exhausting heats of Equatorial Africa, and the paralyzing cold of the Poles, forbid the hope of successful colonization of those regions. Social life is an elaborate apeing of behavior which has no root in the real impulses of the human heart; its true underlying spirit is made up of hatred, covetousness, and self-indulgence. There are no illusions left to us, no high, inspiring sentiment. We have reached our limit, and the best thing to be hoped for now is some vast cataclysmal event, which, by destroying us out-of-hand, may save us the slow misery of extinction by disease, despair, and the enmity of every man against every other. What Columbus can help us out of such a predicament? Such is the refrain of the nineteenth century pessimist. But, as before, the sprouting of new thought and belief is visible to the attentive eye all over the surface of the sordid field of a decaying civilization. The time has come when the spirit of Columbus’ symbol shall avouch itself, vindicating the patient purpose of Him who brings the flower from the seed. Great discoveries come when they are needed; never too early nor too late. When nothing else will serve the turn, then, and not till then, the rock opens, and the spring gushes forth. Who that has considered the philosophy of the infinitely great and of the infinitely minute can doubt the inexhaustibleness of nature? And what is nature but the characteristic echo, in sense, of the spirit of man? Even on the material plane, there are numberless opportunities for the new Columbus. Ever and anon a canard appears in a newspaper, or a romance is published, reporting or describing some imaginary invention which is to revolutionize the economical situation. The problem of air-navigation is among the more familiar of these suggestions, though by no means the most important of them. No doubt we shall fly before long, but that mode of 3 4 5 travel will be, after all, nothing more than an improvement upon existing means of intercommunication. After the principle has been generally adopted, and the novelty has worn off, we shall find ourselves not much better, nor much worse off than we were before. Flying will be but another illustration of the truth that competition is only intensified by the perfecting of its instruments. Men will still be poor and rich, happy and unhappy, as formerly. If I can go from New York to London in a day, instead of in a week, so also can those against whom I am competing. The idea that there is any real gain of time is an illusion; the day will still contain its four-and-twenty hours, and I shall, as before, sleep so many, play so many, and work so many. Relatively, my state will be unchanged. More promising is the idea of the transformation of matter. Science is now nearly ready to affirm that substances of all kinds are specific conditions of etheric vortices. Vibration is the law of existence, and if we could control vibrations, we could create substances, either directly from the etheric base, or, mediately, by inducing the atoms of any given substance so to modify their mutual arrangement, or characteristic vibration, as to produce another substance. It is evident that if this feat is ever performed, it must be by some process of elemental simplicity, readily available for every tyro. A prophet has arisen, during these latter days, in Philadelphia, who somewhat obscurely professes to be on the track of this discovery. He is commonly regarded as a charlatan; but men cognizant of the latest advances of science admit themselves unable to explain upon any known principles the effects he produces. It need not be pointed out that if Mr. Keely, or any one else, has found a way to metamorphose one substance into another, the consequences to the world must be profound. Labor for one’s daily bread will be a thing of the past, when bread may be made out of stones by the mere setting-up of a particular vibration. The race for wealth will cease, when every one is equally able to command all the resources of the globe. The whole point of view regarding the material aspects of life will be vitally altered; leisure (so far as necessary physical effort is concerned) will inevitably be universal. For when we consider what have been the true motives of civilization and its appurtenances during the greater part of the historical period, we find it to be the desire to better our physical condition. It is commerce that has built cities, made railroads, laws, and wars, maintained the boundaries of nations, and kept up the human contact which we are accustomed to call society. When commerce ceases—as it will cease, when there is no longer any reason for its existence—all the results of it that we have mentioned will cease also. In other words, civilization and society, as we now know them, will disappear. Human beings will stay where they are born, and live as the birds do. There will be no work except creative or artistic work, done for the mere pleasure of the doing, voluntarily. Society will no longer be based upon mutual rivalries and the gain of personal advantage. Science will not be pursued on its present lines, or for its present ends; for when the human race has attained leisure and the gratification of its material wants, it would have no motives for further merely physical investigation. This would seem to involve a new kind of barbarism. And so, no doubt, it would, were the discoveries of our Columbus to be limited to the material plane. But it is far more probable that material transubstantiation will be merely the corollary or accompaniment of an infinitely more important revelation and expansion in the spiritual sphere. What we are to expect is an awakening of the soul; the re-discovery and re-habilitation of the genuine and indestructible religious instinct. Such a religious revival will be something very different from what we have hitherto known under that name. It will be a spontaneous and joyful realization by the soul of its vital relations with its Creator. Ecclesiastical forms and dogmas will vanish, and nature will be recognized as a language whereby God converses with man. The interpretation of this language, based as it is upon an eternal and living symbolism, containing infinite depths beyond depths of meaning, will be a sufficient study and employment for mankind forever. Art will receive an inconceivable stimulus, from the recognition of its true significance as a re-humanization of nature, and from the perception of its scope and possibilities. Science will become, in truth, the handmaid of religion, in that it will be devoted to reporting the physical analogies of spiritual truths, and following them out in their subtler details. Hitherto, the progress of science has been slow, and subject to constant error and revision, because it would not accept the inevitable dependence of body on soul, as of effect on cause. But as soon as physical research begins to go hand-in-hand with moral or psychical, it will advance with a rapidity hitherto unimagined, each assisting and classifying the other. The study of human nature will give direction to the study of the nature that is not human; and the latter will illustrate and confirm the conclusions of the former. More than half the difficulties of science as now practised is due to ignorance of what to look for; but when it can refer at each step to the truths of the mind and heart, this obstacle will disappear, and certainty take the place of experiment. The attitude of men towards one another will undergo a corresponding change. It is already become evident that selfishness is a colossal failure. Viewed as to its logical results, it requires that each individual should possess all things and all power. Hostile collision thus becomes inevitable, and more is lost by it than can ever be gained. Recent social theorists propose a universal co-operation, to save the waste of personal 6 7 competition. But competition is a wholesome and vital law; it is only the direction of it that requires alteration. When the cessation of working for one’s livelihood takes place, human energy and love of production will not cease with it, but will persist, and must find their channels. But competition to outdo each in the service of all is free from collisions, and its range is limitless. Not to support life, but to make life more lovely, will be the effort; and not to make it more lovely for one’s self, but for one’s neighbor. Nor is this all. The love of the neighbor will be a true act of Divine worship, since it will then be acknowledged that mankind, though multiplied to human sense, is in essence one; and that in that universal one, which can have no self-consciousness, God is present or incarnate. The divine humanity is the only real and possible object of mortal adoration, and no genuine sentiment of human brotherhood is conceivable apart from its recognition. But, with it, the stature of our common manhood will grow towards the celestial. Obviously, with thoughts and pursuits of this calibre to engage our attention, we shall be very far from regretting those which harass and enslave us to-day. Leaving out of account the extension of psychical faculties, which will enable the antipodes to commune together at will, and even give us the means of conversing with the inhabitants of other planets, and which will so simplify and deepen language that audible speech, other than the musical sounds indicative of emotion, will be regarded as a comic and clumsy archaism,—apart from all this, the fathomless riches of wisdom to be gathered from the commonest daily objects and outwardly most trivial occurrences, will put an end to all craving for merely physical change of place and excitement. Gradually the human race will become stationary, each family occupying its own place, and living in patriarchal simplicity, though endowed with power and wisdom that we should now consider god- like. The sons and daughters will go forth whither youthful love calls them; but, with the perfecting of society, those whose spiritual sympathies are closest will never be spatially remote; lovers will not then, as now, seek one another in the ends of the earth, and probably miss one another after all. Each member of the great community will spontaneously enlist himself in the service of that use which he is best qualified to promote; and, as in the human body, all the various parts, in fulfilling their function, will serve one another and the whole. Perhaps the most legitimately interesting phase of this speculation relates to the future of these qualities and instincts in human nature which we now call evil and vicious. Since these qualities are innate, they can never be eradicated, nor even modified in intensity or activity. They belong with us, nay, they are all there is of us, and with their disappearance, we ourselves should disappear. Are we, then, to be wicked forever? Hardly so; but, on the contrary, what we have known as wickedness will show itself to be the only possible basis and energy of goodness. These tremendous appetites and passions of ours were not given us to be extinguished, but to be applied aright. They are like fire, which is the chief of destroyers when it escapes bounds, or is misused; but, in its right place and function, is among the most indispensable of blessings. But to enlarge upon this thought would carry us too far from the immediate topic; nor is it desirable to follow with the feeble flight of our imagination the heaven-embracing orbit of this theme. A hint is all that can be given, which each must follow out for himself. We have only attempted to indicate what regions await the genius of the new Columbus; nor does the conjecture seem too bold that perhaps they are not so distant from us in time as they appear to be in quality. They are with us now, if we would but know it. THE UNKNOWN. PART I. BY CAMILLE FLAMMARION. Translated from the author’s manuscript, by G. A. H. Meyer and J. H. Wiggin. Croire tout découvert est une erreur profonde: C’est prendre l’horizon pour les bornes du monde. (To fancy all known is an error profound,— The sky-line mistaking for earth’s utmost bound.) 8 9 10 The idea expressed in this distich is so self-evident that we might almost characterize it as trite. Yet the history of every science marks many eminent men, of superior intelligence, who have been arrested in the way of progress by a wholly contrary opinion, and have very innocently supposed that science had uttered to them her last word. In astronomy, in physics, in chemistry, in optics, in natural history, in physiology, in anatomy, in medicine, in botany, in geology, in all branches of human knowledge, it would be easy to fill several pages with the names of celebrated men who believed science would never pass the limits reached in their own time, and that nothing remained to be discovered thereafter. In the army of wise men now living it would not be difficult to name many distinguished scholars who imagine that, in the spheres whereof they are masters, it is needless to search for anything new. It may be unbecoming to talk about one’s self, but as, on the one side, some have done me the honor to ask what I think of certain problems,—while, on the other side, I have been more than once accused of busying myself, in a rather unscientific way, with certain vague investigations,—I will begin by acknowledging that the maxim contained in the two verses of my motto has been the conviction of my whole life; and if, from my callow youth until this very day, I have been interested in the study of phenomena pertaining to the domain of inquiries called occult, such as magnetism, spiritualism, hypnotism, telepathy, ghost-seeing, it is because I believe we know next to nothing of what may be known, and that nearly everything still remains to be apprehended; for I believe the thirst for knowledge is one of our best faculties, the one most prolific, without which we should still be dwelling in an Age of Stone, inasmuch as it is our right, if not our duty, to seek the truth by all the methods accessible to our intellectual powers. It is for this reason that I published among other things, in the course of the year 1865,— now a quarter-century past,—a treatise entitled Unknown Natural Forces, and touching certain questions analogous to those which are to occupy our attention in this paper; and so I ask my readers to note the following quotations therefrom, as an introduction to our present investigation: It is foolish to suppose that all things are known to us. True wisdom involves continual study. In the month of June, 1776, a young man, the Marquis de Jouffroy, was experimenting upon the Doubs,1 with a steamboat forty feet long by six feet wide. For two years he had been inviting scientific attention to his invention; for two years he had insisted that steam was a powerful force, heretofore unappreciated. All ears remained deaf to his voice. Complete isolation was his sole recompense. When he walked through the streets of Beaume-les-Dames, a thousand jests greeted his appearance. They nicknamed him Jouffroy the Pump. Ten years later, having constructed a pyroscaphe [steamboat] which voyaged along the Saone, from Lyons to Isle Barbe, Jouffroy presented a petition to Cabinet Minister Calonne and to the Academy of Sciences. They refused even to look at his invention. On August 9, 1803, Robert Fulton, the American, ascended the Seine in a novel steamboat, at a speed of six kilometers per hour. The Academy of Sciences and the government officials witnessed the experiment. On the tenth they had forgotten him, and Fulton departed to try his fortunes with his own countrymen. In 1791 an Italian, named Galvani, suspended from the bars of his window at Bologna some flayed frogs, which he that morning had seen in motion on a table, although they had been killed the night before. This incident seemed incredible, and was unanimously rejected by those to whom he related it. Learned men would have considered it below their dignity to take any pains to verify his story, so sure were they of its impossibility. Galvani, however, had noticed that the maximum effect was produced when a metallic arc, of tin and copper, was brought into contact with the lumbar nerves and pedal extremities of a frog. Then the animal would be violently convulsed. The observer believed this came from a nervous fluid, and so he lost the advantage of his observations. It was reserved for Volta to really discover electricity. Yet already Europe is furrowed by wagons drawn by flame-mouthed dragons. Distances have vanished before the patience of the humble workers of the world, which is reduced to pettiness by the genius of man. The longest journeys have become well-trodden promenades; the most gigantic tasks are accomplished under the potential and tireless hand of this unseen force; a telegraphic despatch flies, in the twinkling of an eye, from one continent to the other; without leaving our armchairs, we converse with the inhabitants of London and Saint Petersburg; yet these miracles pass unnoticed. We do not dream to what struggles, to what mortifications, to what persecutions, these wonders are due; and we do not reflect that the impossible of yesterday has become the actual of to-day. There are men who call to us: “Halt, ye small scientists! We do not understand you! Consequently, you cannot yourselves comprehend what you are talking about!” We 11 12 may reply: However narrow your judgment, your myopia does not afflict all mankind. It must be declared to you, gentlemen, that in spite of yourselves, despite your ravings, the chariot of human knowledge advances further than ever before, and will continue its triumphal march towards the conquest of new powers. Like the spasms of Galvani’s frog, certain crude facts, about which you are skeptical, reveal the existence of natural forces as yet unknown. There is no effect without a cause. The human being is the least known of all beings within our ken. We have learned how to measure the sun, to traverse celestial distances, to analyze starlight; yet we are ignorant as to what we ourselves are. Man is a double being, homo duplex; and this double nature remains a mystery to himself. We think; but what is thought? Nobody can say. We walk; but what is this organic action? Nobody knows. My will is an immaterial force; all the faculties of my soul are immaterial; nevertheless, if I will to raise my arm, this volition overcomes matter. How does this power act? What mediation serves for the conveyance of the mental command, in order to produce a physical effect? As yet no one can answer. Tell me how the optic nerve transmits to our mentality a vision of external objects! Tell me how thought conceives and where it resides, and of what nature is cerebral activity! Tell me…! But no! I could question you for ten years, without the greatest among you being able to solve the least of my riddles. In this, as in the cases before adduced, we have the unknown for our problem. I am far from saying that the force brought into play in these phenomena can some day be employed like electricity or steam. Such a notion would be neither more nor less than absurd! Nevertheless, though differing essentially from those, occult force is not the less real. Several years ago I designated this unknown force by the title psychical. This designation may well be retained. Can we not find the happy medium between absolute negation and dangerous credulity? Is it reasonable either to deny everything we do not comprehend, or to accept all the fantasies engendered in the vortex of disordered imaginations? Can we not achieve at the same time the humility which becomes the weak and the dignity which befits the strong? I conclude this statement as I began it, by declaring that it is not in favor of the Davenport Brothers that I plead; nor do I take up the gauntlet for any sect, for any group of people, or for any person whatsoever; but I contend in behalf of certain facts, of whose validity I was convinced years ago, though without understanding their cause. I beg the reader to excuse the length of this citation; but it seems to me to serve so naturally as an introduction to this present inquiry that even to-day, after a lapse of a quarter-century, I really see no important changes to be made in this old declaration, except to add that it now appears to me to have been rather audacious on the part of a man so very young, and that it forthwith won him many hearty enemies among the elect of science. The experimental method is bound to conquer here, as everywhere. Let us, then, without partisanship, study the question under its divers aspects. 1 “The immortality of the soul is a matter so important,” writes Pascal, “that one must have lost all moral sensibility if he remains indifferent as to its nature.” Why should we give up the hope of ever arriving at a knowledge of the nature of the thinking principle which animates us, and of ascertaining whether or not it outlives the destruction of the body? It must be admitted that hitherto science has taught us nothing on this fundamental subject. Is this any reason for renouncing the study of the problem? On this, as on many other points, we are not of the same mind as those material Positivists who declare themselves satisfied with not knowing anything. We think, on the contrary, that we should attack the problem by all methods, and not neglect a single hint which may aid the solution. Personally, I declare that I have not yet discovered for myself one fact which proves with certainty the existence of soul as separate from body. Otherwise, however sublime astronomical science may be,—though it stand at the head of human researches, as the first, the most important, and the most widespread of all sciences,—I avow that, if the inductive method had permitted me to penetrate secrets of existence, I should inevitably have abandoned the science of the firmament, for that which would have dethroned the other through its prime and unequalled importance; since it would be superfluous for us 13 to evade the fact that the gravest and most interesting of all questions, to ourselves, is that of our continuous personal existence. The existence of God, of the entire universe, touches us far less intimately. If we ever cease to live (for what is the span of a human life in the light of eternity!) it is a matter of utter indifference to us whether other things exist or not. Doubtless this reasoning is severely egotistic! Ah, how can it be otherwise? If we have no clear and irrefutable proofs, we have still the aid of a goodly number of observations, establishing the conclusion that we are compassed about by a set of phenomena, and by powers differing from the physical order commonly observed day by day; and these phenomena urge us to pursue every line of investigation, having for its end a psychical acquaintance with human nature. Let us begin at the beginning, with a recital of observations which, from their very nature, have the disadvantage of being very personal. 2 At the age of sixteen, on my way home one day from the Paris Observatory, I noticed, on the bookseller’s stand in the Galeries de l’Odeon, a green-covered volume entitled Le Livre des Esprits (Book of Spirits), by Allan-Kardec. I bought it, and read it through at a sitting. There was in it something unexpected, original, curious. Were they true, the phenomena therein recounted? Did they solve the great problem of futurity, as the author contended? In my anxiety to ascertain this I made the acquaintance of the high- priest, for Allan-Kardec had made of Spiritism a veritable religion. I assisted at the séances. I experimented and became myself a medium. In one of Allan-Kardec’s works, called Genesis, over the signature of Galilee, may be read a whole chapter on Cosmogony, which I wrote in a mediumistic condition. I was at that time connected with the principal circles in Paris where these experiments were tried, and for two years I even filled the exacting position of secretary to one of these circles, an office which morally bound me not to be absent from a single séance. Communications were received in three different ways: by writing with our own hands; by placing our hands upon planchette, in which a pencil was placed which did the writing; by raps beneath the table, or by movements which indicated certain letters, when the alphabet was repeated aloud by one of the sitters. The first method was the only one in use in the Society for Spiritualist Study presided over by Allan-Kardec; but it is the method leaving the widest margin for doubt. Indeed, at the end of several years of experimenting in this fashion, the result was that I became skeptical even of myself, and for the reasons following. It cannot be denied that, under mediumistic conditions, one does not write in his usual fashion. In the normal state, when we wish to write a sentence, we mentally construct that sentence—if not the whole of it, at least a part of it—before writing the words. The pen and hand obey the creative thought. It is not so when one writes mediumistically. One rests one’s hand, motionless but docile, on a sheet of paper, and then waits. After a little while the hand begins to move, and to form letters, words, and phrases. One does not create these sentences, as in the normal state, but waits for them to produce themselves. Yet the mind is nevertheless associated therewith. The subject treated is in unison with one’s ordinary ideas. The written language is one’s own. If one is deficient in orthography, the composition will betray this fault. Moreover, the mind is so intimately connected with what is written, that if it ponders something else, if the thoughts are allowed to wander from the immediate subject, then the hand will pause, or trace incoherent signs. Such is the state of the writing-medium,—at least, so far as I have observed it in myself. It is a sort of auto-suggestive state. We are assured there are mediums who write so mechanically that they know not what they are writing, and record theses in strange tongues, on subjects concerning which they are ignorant; but this I have never been able to verify with any certainty. A few years previous to my commencement of these studies, my illustrious friend Victorien Sardou had undergone similar experiences. As a medium he wrote descriptions of divers planets in our system, principally of Jupiter, and drew very odd pictures, representing the habitations of that planet. One of these pictures depicted the house of Mozart, while others represented the dwellings of Zoroaster and of Bernard Palissy, who seemed to be country neighbors in that immense planet. These habitations appeared to be aërial and of marvellous lightness. The first of them, Mozart’s, was essentially formed of musical instruments and indications, such as the staff, notes, and clefs. The second was principally bucolic. There were to be seen flowers, hammocks, swings, flying men; while 14 15 16 underneath were intelligent animals, engaged in playing a novel game of tenpins, in which the sport did not lie in bowling the pins over, but in crowning their heads, as in the childish game of cup-and-ball. I reproduced this last design in the work entitled, Les Terres du Ciel (Heavenly Globes), page 180. These curious drawings prove, beyond a peradventure, that the signature, Bernard Palissy in Jupiter, is apocryphal, and that it was not a spirit inhabitant of Jupiter who guided Victorien Sardou’s hand. Neither did the gifted author conceive these sketches beforehand, and execute them in pursuance of a deliberate purpose; but at that time he found himself in a mental condition similar to that above described. We may neither be magnetized nor hypnotized, nor put to sleep in any fashion, and yet the brain may remain alien to our mechanical productions. Its cells are functionally agitated, and doubtless act by a reflex impulsion on the motor nerves. We all then believed that Jupiter was inhabited by a superior race. These communications were the reflections of opinions generally held. In these days, however, nobody imagines anything of the kind about Jupiter. Moreover, spirit séances have never taught us the least thing in astronomy. Such manifestations in nowise prove the intervention of spirits. Have writing-mediums given us other proofs, more convincing? This question we will examine later. 3 The second method, planchette, is more independent. This little wooden writer became the fashion chiefly through Madame de Girardin. Its communications soothed her last days, and prepared her for a death fragrant with hope. She believed she was in communication with the spirits of Sappho, Shakespeare, Madame de Sévigné, and Molière; and amidst these convictions she died, without disquietude, without rebellion, without regret. She had introduced a taste for such experiments into the home of Victor Hugo, in Jersey. Nine years later, Auguste Vacquerie, in Les Miettes de l’Histoire (Crumbs of History), wrote as follows: Madame de Girardin’s departure [from Jersey] did not abate my desire for experimenting with the tables. I pressed eagerly forward into this great marvel,—the half-opened door of death. No longer did I wait for the evening. At midday I began my investigations, and forsook them only with the dawn. If I interrupted myself at all during that time, it was only to dine. Personally I had no effect upon the table, and did not touch it; but I asked questions. The mode of communication was always the same, and I had accustomed myself to it. Madame de Girardin sent me two tablets from Paris,—a little tablet, one of whose legs was a pencil, for writing and drawing. A few trials proved that this tablet designed poorly and wrote badly. The other was larger, and consisted of a disk, or dial, whereon was inscribed the alphabet, the letters being designated by a movable pointer. This apparatus also was rejected after an unsuccessful trial, and I finally resumed the primitive process, which—simplified by familiarity and sundry convenient abbreviations—soon afforded all desirable rapidity. I talked fluently with the table, the murmur of the sea mingling with our conversation, whose mysteriousness was increased by the winter, at night, amidst storms, and through isolation. The table no longer responded by a few words merely, but by sentences and pages. It was usually grave and magisterial, but at times it would be witty and even comical. Sometimes it had an access of choler. More than once I was insolently reproved for speaking to it irreverently, and I confess to not feeling at ease until I had obtained forgiveness. The table made certain exactions. It chose the interlocutors it preferred. It wished sometimes to be questioned in verse, and was obeyed; and then it would answer in verse. All these dialogues were collected, not at the close of the séance, but at the moment, and under the dictation of the table. They will some day be published, and will propound an imperious problem to all intelligent minds thirsting for new truths. If now asked for my explanation of all this, I hesitate to reply. I should not have hesitated in Jersey. I should have unhesitatingly affirmed the presence of spirits. It is not the opinion of Paris which now retards me. I know what respect is due to the opinion of the Paris of to-day, of that Paris so wise, so practical, and so positive, which believes in nothing but dancing skirts and brokers’ bulletins; but the capital’s shrugging shoulders would not compel me to lower my voice. I am even happy to say, in the face of Paris, that as to the existence of what are called spirits, I have no doubts. I have never had that fatuous vanity as to our race, which declares that the ascending ladder of being ends with man. I am persuaded that we have at least as many rounds above us as there are beneath our feet, and I believe as firmly in spirits above as I do in donkeys beneath. The existence of spirits once admitted, their intervention becomes merely a question of details. Why could they not communicate with man by some means, and why may not that means be a table? Because immaterial beings cannot move a table? But who can say these beings are immaterial? They also may have bodies, but more subtile than ours,—bodies as 17 imperceptible to our sight, as light is to our touch. It is fairly presumable that there are transitional states between the human condition and the immaterial. Death comes after life, as man supersedes the animal. The inferior animals are men, with less soul. Man is an animal with more equipoise and self-direction. Death brings a condition of less materiality, but still with some matter left. I know therefore no reasonable argument against the reality of the table phenomena. Nine years, however, have passed away since all this occurred. I gave up my daily interviews after a few months, for the sake of a friend whose insufficient mind could not bear these breaths from the unknown. I have never reperused the sheets whereon sleep the words which moved me so profoundly. I am no longer in Jersey, upon that rock lost among the waves, where the exile was torn from his native soil, away from life. Myself a living corpse, it did not astonish me to encounter the dead alive; and so little is certainty natural to man, that one may doubt even the things he has seen with his eyes and touched with his hands. Finally, Victor Hugo, who assisted at these experiments, has said: “The moving and speaking table has been greatly ridiculed. Let us speak plainly! This ridicule is misplaced. It is the bounden duty of science to sound the depths of all phenomena. To ignore spiritualistic phenomena, to leave them bankrupt by inattention, is to make a bankrupt of truth itself.” (Les Genies [The Geniuses]: Shakespeare.) It is table movements which are here spoken of, dictations by tipping or rapping; that is to say, by the third method heretofore referred to. This method has always appeared to be the most independent. In placing our fingers on a planchette, armed with a pencil, and in aiding its motions, we are brought into direct personal association with the results. We may be under the illusion that an outside spirit is guiding the hand, when we are unintentionally controlling it ourselves. We put questions relating to subjects which specially interest us. Passively we write things which we already know more or less about, and unconsciously inspire ourselves with the name of the personage invoked. Far more reliable are the answers given by a table. 4 Several persons place themselves around a table, their hands resting thereupon and await results. After a given time, if the required conditions for the production of the phenomena have been complied with, raps are heard, apparently within the table, and there are certain motions of the furniture. Sometimes the table tips on one or two legs, and slowly oscillates. Sometimes it rises entirely from the floor, and remains suspended, as if adhering to the palms lying upon it; and this lasts during ten, twenty, thirty seconds. Sometimes the table fastens itself to the floor with such tenacity that its weight seems to be doubled or tripled. At other times, and almost always when so requested by one of the sitters, a noise is heard like that of a saw, a hatchet, or a pencil at work. These are physical effects, which have been observed, and prove undeniably the existence of an unknown force. This force is physical. If one perceived only movements devoid of purpose, blind and irrelevant, or movements only in sympathy with the will of the assistant, one might rest i n the conclusion that there is a new and unknown force, which, mayhap, is a transmutation of one’s own nervous energy, derived from organic electricity, and this fact in itself would be important; but the blows are apparently struck inside the wooden substance of the table, and the movements are in response to questions put to invisible beings. In this way did the phenomena begin in 1848, in the United States, when the Misses Fox heard, in their chamber, the noise of raps within the walls and furniture. When their father, after several months of vexatious inquiry, at last bethought himself of old ghost stories, and appealed to the cause of these noises, the cause answered the questions asked, by means of certain raps agreed upon, and declared itself to be the soul of a former proprietor, killed in that very house. This soul asked for their prayers, and for the burial of its former body. Is this invisible cause within us, or is it outside of ourselves? Are we capable of doubling ourselves in some way, yet without knowing it,—of unconsciously giving, by mental suggestion, the answers to our own questions, and of so producing certain physical effects without being aware of it? Again, is there around us an intelligent atmosphere, a sort of spiritual cosmos? or are there invisible beings, who are not human, but so many gnomes, hobgoblins, or imps?—for such an invisible world may exist around us. Finally can these effects really come from the souls of the departed, who are able to return from the other world? And where is this other world? Four hypotheses thus present themselves. The lifting of a tab...