Spiritualism, another member of the modern occult family, presents a combination of features rather difficult to portray; but its public career of half a century has probably rendered its tenets and practices fairly familiar.[1] For, like other movements, it presents both doctrines and manifestations; and, like other movements, it achieved its popularity through its manifestations and emphasized the doctrines to maintain the interest and solidarity of its numerous converts. Deliberate fraud has been repeatedly demonstrated in a large number of alleged "spiritualistic" manifestations; in many more the very nature of the phenomena and of the conditions under which they appear is so strongly suggestive of trickery as to render any other hypothesis of their origin equally improbable and superfluous. Unconscious deception, exaggerated and distorted reports, defective and misleading observation, have been demonstrated to be most potent reagents, whereby alleged miracles are made to throw off their mystifying envelopings and to leave a simple deposit of intelligible and often commonplace fact. That the methods of this or that medium have not been brought within the range of such explanation may be admitted, but the admission carries with it no bias in favor of the spiritualistic hypothesis. It may be urged, however, that where there is much smoke there is apt to be some fire; yet there is little prospect of discovering the nature of the fire until the smoke has been completely cleared away. Perhaps it has been snatched from heaven by a materialized Prometheus; perhaps it may prove to be the trick of a _ridiculus mus_ gnawing at a match. And yet, in this connection, the main point to be insisted upon with regard to such manifestations is that their interpretation and their explanation demand some measure of technical knowledge and training, and of special adaptability to such pursuits. "The problem cannot be solved and settled by amateurs, nor by 'common sense' that
'Delivers brawling judgments all day long, On all things unashamed.'"
Spiritualism represents a systematization of popular beliefs and superstitions, modified by echoes of religious and philosophical doctrines; it thus contains factors which owe their origin to other interests than those which lead directly to the occult. Its main purpose was to establish the reality of communication with departed spirits; the means, which at first spontaneously presented themselves and later were devised for this purpose, were in large measure not original. The rappings are in accord with the traditional folk-lore behavior of ghosts; their transformation into a signal code (although a device discovered before) may have been due to the originality of the Fox children; the planchette has its analogies in Chinese and European modes of divination; clairvoyance was incorporated from the phenomena of artificial somnambulism, as practiced by the successors of Mesmer; the "sensitive" or "medium" suggests the same origin as well as the popular belief in the gift of supernatural powers in favored individuals; others of the phenomena, such as "levitation" and "cabinet performances," have their counterparts in Oriental magic; "slate-writing," "form materializations," "spirit-messages" and "spirit photographs" are, in the main, modern contributions. Mr. Lang has attractively set forth the resemblances between primitive and ancient spiritualism and its modern revival; he suggests that "the 'Trance Medium,' the 'Inspirational Speaker' was a reproduction of the maiden with a spirit of divination, of the Delphic Pythia. In the old belief, the god dominated her, and spoke from her lips, just as the 'control' or directing spirit dominates the medium." He suggests that it is for like reasons that "the Davenport Brothers, like Eskimo and Australian conjurers, like the Highland seer in the bull's hide," are swathed or bound; he notes that "the lowest savages have their _séances_, levitations, bindings of the medium, trance speakers; Peruvians, Indians, have their objects moved without contact;" he surmises that the Fox children, being of a Methodist family, may have been inspired by "old Jeffrey," who haunted the Wesleys' house.