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to some in the highest degree improbable, and to others in the highest degree absurd.

The Misses Fox now became involuntary mediums, and the family (which had removed to the city of Rochester) were accused of imposture, and offered to submit the children to examination by a committee of townsmen appointed in public meeting. Three committees were successively appointed; the last, composed of violent sceptics who had accused the previous committees of stupidity or connivance. But all three, after unlimited investigation, were forced to declare that the cause of the phenomena was undiscoverable. The sounds occurred on the wall and floor while the mediums, after being thoroughly searched by ladies, “stood on pillows, barefooted, and with their clothes tied round their ankles.” The last and most sceptical committee reported that “They had heard sounds, and failed utterly to discover their origin. They had proved that peither machinery nor imposture had been used; and their questions, many of them being mental, were answered correctly." When we consider that the mediums were two children under twelve years of age, and the examiners utterly sceptical American citizens, thoroughly resolved to detect imposture, and urged on by excited public meetings, it may perhaps be considered that even at this early stage the question of imposture or delusion was pretty well settled in the negative.

In a short time persons who sat with the Misses Fox found themselves to have similar powers in a greater or less degree; and in two or three years the movement had spread over a large part of the United States, developing into a variety of strange forms, encountering the most violent scepticism and the most rancorous hostility; yet always progressing, and making converts even among the most enlightened and best educated classes.

In 1851,

some of the most intelligent men in New York-judges, senators, doctors, lawyers, merchants, clergymen, and authors—formed themselves into a society for investigation. Judge Edmonds was one of these ; and a sketch of the kind and amount of evidence that was required to convince him will be given further on. In 1854 a second spiritual society was formed in New York. It had the names of four judges and two physicians among its vice-presidents, showing that the movement had by this time become respectable, and that men in high social positions were not afraid of identifying themselves with it. A little later Professor Mapes, an eminent agricultural chemist, was led to undertake the investigation of Spiritualism. He formed a circle of twelve friends, most of them men of talent and sceptics, who bound themselves to sit together weekly, with a medium, twenty times. For the first eighteen evenings the phenomena were so trivial and unsatisfactory, that most of the party felt disgusted at the loss of time; but the last two sittings produced phenomena of so startling a character, that the investigation was continued by the same circle for four years, and all became spiritualists.

By this time the movement had spread into every part of the Union, and, notwithstanding that its adherents were abused as impostors or dupes, that they were in several cases expelled from colleges and churches, were confined as lunatics, and that the whole thing was “explained" over and over again, it has continued to spread up to the present hour. The secret of this appears to have been, that the explanations given never applied to the phenomena continually occurring, and of which there were numerous witnesses. A medium was raised in the air in a crowded room in full daylight. (“Modern American Spiritualism,” p. 279.) A scientific sceptic prepared a small portable apparatus, by which he could produce an instantaneous

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illumination; and, taking it to a dark séance at which numerous musical instruments were played, suddenly lighted up the room while a large drum was being violently beaten, in the certain expectation of revealing the impostor to the whole company. But what they all saw was the drumstick itself beating the drum, with no human being near it. It struck a few more blows, then rose into the air and descended gently on to the shoulder of a lady. (Same work, p. 337.) At Toronto, Canada, in a well-lighted room, an accompaniment to a song was played on a closed and locked piano. (Same work, p. 463.) Communications were given in raised letters on the arm of an ignorant servant girl, who often could not read them. They sometimes appeared while she was at her household work, and after being read by her master or mistress, would disappear. (Same work, p. 196.) Letters closed in any number of envelopes, sealed up or even pasted together over ne whole of the written surface, were read and answered by certain mediums in whom this special power was developed. It mattered not what language the letters were written in; and it is upon record that letters in German, Greek, Hebrew, Arabic, Chinese, French, Welsh, and Mexican, have been correctly answered in the corresponding languages by a medium who knew none of them.

them. (Judge Edmonds' “ Letters on Spiritualism,” pp. 59—103, Appendix.) Other mediums drew portraits of deceased persons whom they had never known or heard of. Others healed diseases. But those who helped most to spread the belief were, perhaps, the trance speakers, who, in eloquent and powerful language, developed the principles and the uses of Spiritualism; answered objections; spread abroad a knowledge of the phenomena, and thus induced sceptics to inquire into the facts; and inquiry was almost invariably followed by conversion. Having repeatedly listened to three of these speakers who have visited this country, I I can bear witness that they fully equal, and not unfrequently surpass, our best orators and preachers; whether in finished eloquence, in close and logical argument, or in the readiness with which appropriate and convincing replies are made to all objectors. They are also remarkable for the perfect courtesy and sauvity of their manner, and for the extreme patience and gentleness with which they meet the most violent opposition and the most unjust accusations.

Men of the highest rank and greatest ability became convinced by these varied phenomena. No amount of education, of legal, medical, or scientific training, were proof against the overwhelming force of the facts, whenever these facts were systematically and perseveriugly inquired into. The number of Spiritualists in the Union is, according to those who have the best means of judging, from eight to eleven millions.* This is the estimate of Judge Edmonds, who has had extensive correspondence on the subject with every part of the United States. The Hon. R. D. Owen, who has also had great opportunities of knowing the facts, considers it to be approximately correct; and it is affirmed by the editors of the “ Year Book of Spiritualism,” for


* Mr. Wm. Tebb has called my attention to his objections to the estimate of 8 to 11 millions of Spiritualists in the United States, published in Human Nature, Nov., 1871. After a careful and extensive inquiry in America, he thinks about one tenth of the amount nearer the truth. Judge Edmonds' letter on the subject (Spiritual Magazine, 1867, p. 327) enables us to some extent to understand how such divergent estimates could be made ; and although he may be too high, it seems probable that Mr. Tebb is very much too low. “Spiritualists” is such a vague term that no approach to accuracy can be expected. The confirmed and acknowledged Spiritnalists may be only about one million, while Judge Edmonds' estimate may include all who acknowledge that the phenomena are realities. Taken in this sense, several authorities I have consulted, including Mr. Epes Sargent, do not think Judge Edmonds' estimate to be much exaggerated.

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1871. These numbers have been held to be absurdly exaggerated by persons having less information, especially by strangers who have made superficial inquiries in America; but it must be remembered that the Spiritualists are, to a very limited extent, an organised body; and that the mass of them make no public profession of their belief, but still remain members of some denominational church-circumstances that would greatly deceive an outsider. Nevertheless the organisation is of considerable extent. There were in America, in 1870, 20 State associations and 105 societies of Spiritualists, 207 lecturers, and about the same number of public mediums.

In other parts of the world the movement has progressed more or less rapidly. Several of the more celebrated American mediums have visited this country, and not only made converts in all classes of society, but led to the formation of private circles and the discovery of mediumistic power in hundreds of families. There is scarcely a city or a considerable town in continental Europe at the present moment where Spiritualists are not reckoned by hundreds, if not by thousands. There are said, on good authority, to be fifty thousand avowed spiritualists in Paris and ten thousand in Lyons; and the numbers in this country may be roughly estimated by the fact that there are four exclusively spiritual periodicals, one of which has a circulation of five thousand weekly.


Before proceeding to a statement of the evidence which has convinced the more educated and more sceptical converts, let us consider briefly the bearing of the undoubted fact, that (to keep within bounds) many thousands of wellinformed men, belonging to all classes of society and all

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