第20章

"But if a mesmerizer could so affect another living being, can you suppose that a mesmerizer could also affect inanimate objects: move chairs,--open and shut doors?"

"Or impress our senses with the belief in such effects,--we never having been en rapport with the person acting on us? No. What is commonly called mesmerism could not do this; but there may be a power akin to mesmerism, and superior to it,--the power that in the old days was called Magic. That such a power may extend to all inanimate objects of matter, I do not say; but if so, it would not be against Nature,--it would be only a rare power in Nature which might be given to constitutions with certain peculiarities, and cultivated by practice to an extraordinary degree. That such a power might extend over the dead,--that is, over certain thoughts and memories that the dead may still retain,--and compel, not that which ought properly to be called the SOUL, and which is far beyond human reach, but rather a phantom of what has been most earth-stained on earth, to make itself apparent to our senses, is a very ancient though obsolete theory upon which I will hazard no opinion.

But I do not conceive the power would be supernatural. Let me illustrate what I mean from an experiment which Paracelsus describes as not difficult, and which the author of the 'Curiosities of Literature' cites as credible: A flower perishes; you burn it. Whatever were the elements of that flower while it lived are gone, dispersed, you know not whither; you can never discover nor re-collect them. But you can, by chemistry, out of the burned dust of that flower, raise a spectrum of the flower, just as it seemed in life. It may be the same with the human being. The soul has as much escaped you as the essence or elements of the flower. Still you may make a spectrum of it. And this phantom, though in the popular superstition it is held to be the soul of the departed, must not be confounded with the true soul; it is but the eidolon of the dead form. Hence, like the best-attested stories of ghosts or spirits, the thing that most strikes us is the absence of what we hold to be soul,--that is, of superior emancipated intelligence. These apparitions come for little or no object,--they seldom speak when they do come; if they speak, they utter no ideas above those of an ordinary person on earth.

American spirit seers have published volumes of communications, in prose and verse, which they assert to be given in the names of the most illustrious dead: Shakespeare, Bacon,--Heaven knows whom.

Those communications, taking the best, are certainly not a whit of higher order than would be communications from living persons of fair talent and education; they are wondrously inferior to what Bacon, Shakespeare, and Plato said and wrote when on earth. Nor, what is more noticeable, do they ever contain an idea that was not on the earth before. Wonderful, therefore, as such phenomena may be (granting them to be truthful), I see much that philosophy may question, nothing that it is incumbent on philosophy to deny,--namely, nothing supernatural. They are but ideas conveyed somehow or other (we have not yet discovered the means) from one mortal brain to another. Whether, in so doing, tables walk of their own accord, or fiendlike shapes appear in a magic circle, or bodiless hands rise and remove material objects, or a Thing of Darkness, such as presented itself to me, freeze our blood,--still am I persuaded that these are but agencies conveyed, as by electric wires, to my own brain from the brain of another. In some constitutions there is a natural chemistry, and those constitutions may produce chemic wonders,--in others a natural fluid, call it electricity, and these may produce electric wonders. But the wonders differ from Normal Science in this,--they are alike objectless, purposeless, puerile, frivolous. They lead on to no grand results; and therefore the world does not heed, and true sages have not cultivated them. But sure I am, that of all I saw or heard, a man, human as myself, was the remote originator; and I believe unconsciously to himself as to the exact effects produced, for this reason: no two persons, you say, have ever told you that they experienced exactly the same thing. Well, observe, no two persons ever experience exactly the same dream. If this were an ordinary imposture, the machinery would be arranged for results that would but little vary; if it were a supernatural agency permitted by the Almighty, it would surely be for some definite end. These phenomena belong to neither class; my persuasion is, that they originate in some brain now far distant; that that brain had no distinct volition in anything that occurred; that what does occur reflects but its devious, motley, ever-shifting, half-formed thoughts; in short, that it has been but the dreams of such a brain put into action and invested with a semisubstance. That this brain is of immense power, that it can set matter into movement, that it is malignant and destructive, I believe; some material force must have killed my dog; the same force might, for aught I know, have sufficed to kill myself, had I been as subjugated by terror as the dog,--had my intellect or my spirit given me no countervailing resistance in my will."

"It killed your dog,--that is fearful! Indeed it is strange that no animal can be induced to stay in that house; not even a cat.

Rats and mice are never found in it."

"The instincts of the brute creation detect influences deadly to their existence. Man's reason has a sense less subtle, because it has a resisting power more supreme. But enough; do you comprehend my theory?"

"Yes, though imperfectly,--and I accept any crotchet (pardon the word), however odd, rather than embrace at once the notion of ghosts and hobgoblins we imbibed in our nurseries. Still, to my unfortunate house, the evil is the same. What on earth can I do with the house?"