Mystic London by Charles Maurice Davies (ebook reader macos .txt) 📕

seemed to have been given on the lucus a non principle, for the London folk have not, as yet, affected it largely. Why this should be so one cannot guess, for it is the very ideal of a Cockney Paradise, and is admirably worked by a body of shareholders, most of whom belong to the artisan class, though under very distinguished patronage indeed. When I got to the grounds the Spiritualists were indulging in a merry-go-round during a refreshing drizzle. A temporary rush under cover ensued, and then the weather became more favourable, though the skies preserved their neutral tint. Mrs. Bullock, a suburban medium, who had become entranced, had located herself in a bower, and beckoned people from the audience to receive her "benediction," which was given in a remarkable dialect. I thought it was Yorkshire, but a spiritualistic gentleman explained to me that it was "partly North American Indian." The Osborne Bellringers next gave a campanological concert, which was exceedingly good of its kind, the small gentleman who played the bass bell working so actively as to suggest the idea that he could not long survive such hard labour in his fleshly condition. These campanologists are said to be big mediums, and occasionally to be floated or otherwise spirited during their performances; but nothing abnormal occurred at the People's Garden. Then there was dancing on the monster platform, which is, I should think, correctly described as "the largest in the world." This was indeed a new phase of Spiritualism: the terpsichorean spiritualists generally let their tables do the dancing for them, as Eastern potentates hire their dancing-girls. Donkey-races, croquet, and other unspiritual diversions varied the order of proceedings; and as for the one-and-ninepenny teas, I can only say I should think the Garden Committee did not get much profit out of them, for the Spiritualists regaled themselves in the most material fashion. During the afternoon the arrivals were fast and frequent. All the medium-power of London seemed present; and the only wonder was that we were not all floated bodily away. There was Mrs. Guppy, who, in answer to my demand whether she had been "floated" from Highbury, informed me that she had come far less romantically—"nine in a cab!" There was Dr. Monk, too, a Nonconformist clergyman, who had lately been taking aërial journeys of the Guppy order about Bristol. In fact, the élite of the sect were well represented; and during the whole afternoon, despite the dirty-looking day, the fun was fast and furious, and all went merry as the proverbial marriage-bell.

Part of the programme was an entertainment by a gentleman bearing the delightfully sepulchral name of Dr. Sexton, whose mission in life it is to "expose" the tricks of Dr. Lynn and Messrs. Maskelyne and Cooke. How those gentlemen are to be "exposed," seeing they only claim to deceive you by legerdemain, I cannot comprehend; but they made the Spiritualists very angry by taking their names in vain on the handbills of the Egyptian Hall, and more than insinuating that there was a family likeness between their performances; and, consequently, the conjurors were to be "exposed;" that is, the public were to have their visit to the Temple of Magic spoilt by being shown beforehand how the tricks were done. Aided by an expert assistant named Organ, Dr. Sexton soon let us into the mysteries of the cabinet business, which seemed just as easy as making the egg stand on end—when you know how. It is perfectly true that, after hearing Dr. Sexton's exposition—rather than exposé—it is quite easy for any one to frustrate the designs of these clever conjurors, if he wishes to do so. I am not sure that the exposé is wise. Illogical people will not see the force of Dr. Sexton's argument, and will possibly think it "proves too much." If so much can be done by sleight of hand and ingenious machinery, they will argue, perhaps, that the Davenports and other mediums are only cleverer conjurors still, or have better machinery. Alas! all my fairyland is pasteboard now. I know how the man gets out of the corded box—I could do it myself. I know where the gorilla goes when he seems lost in the magic cabinet. It is all a clever combination of mirrors. The blood-red letters of some dear departed friend are only made with red ink and a quill pen, and the name of the "dear departed" forged. Well, I suppose I am illogical, too. If one set of things is so simple when it is shown to you, why may not all be? I fear the Willesden outing has unsettled my convictions, and shaken my faith in most sublunary things.

The gathering clearly proved the growth of Spiritualism in London. That such numbers could be got together in the dead season bespeaks a very extensive ramification indeed.

CHAPTER XXXVII. A GHOSTLY CONFERENCE.

A distinct and well-marked epoch is reached in the history of any particular set of opinions when its adherents begin to organize and confer, and the individual tenets become the doctrines of a party. Such a culmination has been attained by the believers in Modern Spiritualism. For a long while after the date of the now historical Rochester Rappings, the manifestations were mostly individual, and in a great degree limited to such exercises as Mr. Home's elongation, Mrs. Guppy's flight from Highbury to Lamb's Conduit Street, or, more recently still, the voices and manipulations of John and Katie King, the orations of Mrs. Hardinge, Mr. Morse, and Mrs. Tappan. But all this was spasmodic, and not likely to take the world by storm, while Spiritualists had adopted the time-honoured maxim—"Magna est veritas et prevalebit." Therefore they must organize. They have done so, not without protest on the part of some of the most noted of their adherents; but the majority carried the day, and the result is the British National Association of Spiritualists, which has recently been sitting in solemn conclave at its first Annual Conference in Lawson's Rooms, Gower Street.

Now I plead guilty to being greatly interested in this subject of Spiritualism generally, and in the doings of the Conference in particular. I cannot help thinking that clergymen and scientists ought to look into any set of opinions whose professors have attained the dimensions of this body. Their doctrines have spread and are spreading. Already the Spiritualists number among them such men as Mr. Alfred Wallace, Mr. Varley, Mr. Crookes, Mr. S. C. Hall, &c., and are extending their operations amongst all classes of society, notably among the higher. I could even name clergymen of all denominations who hold Spiritualistic views, but refrain, lest it should seem invidious, though I cannot see why it should be incongruous for the clergy to examine doctrines which profess to amplify rather than supplant those of revelation, any more than I can why scientists stand aloof from what professes to be a purely positive philosophy, based upon the inductive method. So it is, however; Spiritualism is heterodox at once in its religious and philosophical aspects. I suppose that is why it had such special attraction for me. Certain it is, I have been following the ghostly conference like a devotee.

We began on Monday evening with a musical soirée at the Beethoven Rooms, in Harley Street; and there was certainly nothing ghostly or sepulchral in our opening day; only then there was nothing very spiritualistic either. For a long time I thought it was going to be all tea and muffins and pianoforte. By-and-by, however, Mr. Algernon Joy read a report of the organization, which was rather more interesting than reports generally are, and Mr. Benjamin Coleman, a venerable gentleman, the father of London Spiritualists, delivered a Presidential address. Still there were no ghosts—not even a spirit rap to augment the applause which followed the speakers. Once my hopes revived when two new physical mediums, with letters of recommendation from Chicago, were introduced, and I expected to see the young gentlemen elongate or float round the room; but nothing of the kind occurred; and a young lady dashed my hopes to the ground by singing "The Nightingale's Trill." Mr. Morse gave an address in the trance state—as I was afterwards informed; but he looked and spoke so like an ordinary mortal that I should not have found out that he was in an abnormal condition.

I fear I went home from Harley Street not quite in so harmonious a frame of mind as could have been wished.

The next morning (Wednesday) Dr. Gully presided at the opening of the Conference proper in Gower Street, where the rooms were more like vaults and smelt earthy. The President ably enough summarized the objections which had been raised to the Association, and also the objects it proposed to itself. He said:—"If the Association keeps clear of dogmatic intrusion, then will there be no fear of its becoming sectarian. Already, however, there is a signal of dogmatism among Spiritualists—and already the dogmatizers call themselves by another name. But the Association has nothing to do with this. It knows its function to be the investigation of facts, and of facts only; and, as was said, no sect was ever yet framed on undoubted facts. Now what are the facts of Spiritualism up to this date? They are reducible to two:—1st. The continued life and individuality of the spirit body of man after it has quitted its body of flesh; and, 2nd. Its communion with spirits still in the flesh, under certain conditions, by physical exhibition and mental impression. Spirit identity cannot be regarded yet as an established fact—at all events, not so as to warrant us in building upon it."

I was agreeably surprised with the moderate tone of this address; and after a brief theological discussion, Mr. W. H. Harrison, the editor of the Spiritualist, followed with a paper on Organization. I do not know what Mr. Harrison was not for organizing. Libraries, reading-rooms, colleges, everything was to be spiritualized. Later in the day there was a paper on Physical Manifestations. I should have preferred the manifestations without the paper, for I fear I am a poor believer at second hand. The reader told some "stumping" stories. Here is one as a specimen—spiritual in more senses than one:—

"One evening I accompanied the Davenports to Mr. Guppy's residence in Great Marlborough Street. After supper Ira, the eldest of the brothers, Mr. Guppy, and myself, adjourned to a dark room, which Mr. Guppy had had prepared for experimental purposes. To get to this room we had to pass through a room that served the combined purposes of a sculptor's studio and a billiard room. Emerging from this room we came into a yard, in one corner of which the dark cabinet in question was constructed. Taking our seats, we extinguished the light. Mr. Guppy was at the time smoking a cigar. This was at once taken from his hand, and carried in the air, where it could be seen by the light given out by its combustion. Some whisky and water was standing on the table. This was handed to us to drink. When it came to my turn, I found there was but little left in the glass. This I pointed out. The glass was forthwith taken from my mouth, and replenished and brought back again."

On Thursday Mr. Everitt read a paper on Direct Writing by Spirits, telling us that on one occasion nine hundred and thirty-six words were written in six seconds. Mr. Everitt must be a bold man—I don't mean altogether for asking us to believe that, but for saying what he did about the medium, who was his wife:—"There are many considerations why it would be impossible for the medium to have produced these writings. For instance, we have sixteen papers upon the same subject, and