Though they belong to the same order, I will not here mention the exploits of what the Germans call the Poltergeist, which take the form of flinging stones, ringing bells, turning mattresses, upsetting furniture and so forth. These matters are always open to suspicion and really appear to be nothing but quaint frolics of hysterical subjects or of mediums indulging their sense of humour. The manifestations of the Poltergeist are fairly numerous and the reader will find several instances in the Proceedings and especially in the Journal of the S. P. R.
As for communications with the dead, I devoted a whole chapter to these in my own essay entitled Our Eternity and will not return to them now. It will be enough to recall and recapitulate my general impression, that probably the dead did not enter into any of these conversations. We are here concerned with purely mediumistic phenomena, more curious and mere subtle than those of table-rapping, but of the same character; and these manifestations, however astonishing they may be, do not pierce the terrestrial sphere wherein we are imprisoned.
Setting aside the religious hypotheses, which we are not examining here, for they belong to a different order of ideas,[1] we find, as an explanation of the Majority of these phenomena, or at least as a means of avoiding an absolute and depressing silence in regard to them, two hypotheses which reach the unknown by more or less divergent paths, to wit, the spiritualistic hypothesis and the mediumistic hypothesis. The spiritualists, or rather the neospiritualists or scientific spiritualists, who must not be confused with the somewhat over-credulous disciples of Allan Kardec, maintain that the dead do not die entirely, that their spiritual or animistic entity neither departs nor disperses into space after the dissolution of the body, but continues an active though invisible existence around us. The neospiritualistic theory, however, professes only very vague notions as to the life led by these discarnate spirits. Are they more intelligent than they were when they inhabited their flesh?
Do they possess a wider understanding and mightier faculties than ours? Up to the present, we have not the unimpeachable facts that would permit us to say so. It would seem, on the contrary, if the discarnate spirits really continue to exist, that their life is circumscribed, frail, precarious, incoherent and, above all, not very long. To this the objection is raised that it only appears so to our feeble eyes. The dead among whom we move without knowing it struggle to make themselves understood, to manifest themselves, but dash themselves against the inpenetrable wall of our senses, which, created solely to perceive matter, remain hopelessly ignorant of all the rest, though this is doubtless the essential part of the universe. That which will survive in us, imprisoned in our body, is absolutely inaccessible to that which survives in them. The utmost that they can do is occasionally to cause a few glimmers of their existence to penetrate the fissures of those singular organisms known as mediums. But these vagrant, fleeting, venturous, stifled, deformed glimmers can but give us a ludicrous idea of a life which has no longer anything in common with the life--purely animal for the most part- which we lead on this earth. It is possible; and there is something to be said for the theory. It is at any rate remarkable that certain communications, certain manifestations have shaken the scepticism of the coldest and most dispassionate men of science, men utterly hostile to supernatural influences. In order to some extent to understand their uneasiness and their astonishment, we need only read--to quote but one instance among a thousand--a disquieting but unassailable article, entitled, Dans les regions inexplorees de la biologic humaine. Observations et experiences sur Eusapia Paladino, by Professor Bottazzi, Director of the Physiological Institute of the University of Naples.[2] Seldom have experiments in the domain of mediums or spirits been conducted with more distrustful suspicion or with more implacable scientific strictness. Nevertheless, scattered limbs, pale, diaphanous but capable hands, suddenly appeared in the little physiological laboratory of Naples University, with its doors heavily padlocked and sealed, as it were, mathematically excluding any possibility of fraud; these same hands worked apparatus specially intended to register their touches; lastly, the outline of something black, of a head, uprose between the curtains of the mediumistic cabinet, remained visible for several seconds and did not retire until itself apparently frightened by the exclamations of surprise drawn from a group of scientists who, after all, were prepared for anything; and Professor Bottazzi confesses that it was then that, to quote his own words--measured words, as beseems a votary of science, but expressive--he felt "a shiver all through his body."
[1] On the same grounds, we will also leave on one side the theosophical hypothesis, which, like the others, begins by calling for an act of adherence, of blind faith. Its explanations, though often ingenious, are no more than forcible but gratuitous asservations and, as I said in Our Eternity, do not give us the shadow of the commencement of a proof.
[2] Annales des Sciences Psychiques: April November 1907.
