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肩書を与える: The History of Spiritualism, Vol. I Author: Arthur Conan Doyle * A 事業／計画（する） Gutenberg of Australia eBook * eBook No.: 0301051h.html Language: English Date first 地位，任命するd: Jun 2014 Most 最近の update: Jun 2014 This eBook was produced by Roy Glashan. 事業／計画（する） Gutenberg of Australia eBooks are created from printed 版s which are in the public domain in Australia, unless a copyright notice is 含むd. We do NOT keep any eBooks in 同意／服従 with a particular paper 版. Copyright 法律s are changing all over the world. Be sure to check the copyright 法律s for your country before downloading or redistributing this とじ込み／提出する. This eBook is made 利用できる at no cost and with almost no 制限s どれでも. You may copy it, give it away or re-use it under the 条件 of the 事業／計画（する） Gutenberg of Australia License which may be 見解（をとる）d online at gutenberg.逮捕する.au/licence.html To 接触する 事業／計画（する） Gutenberg of Australia go to http://gutenberg.逮捕する.au
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Katie Leah Underhill.
THIS work has grown from small disconnected 一時期／支部s into a narrative which covers in a way the whole history of the Spiritualistic movement. This genesis needs some little explanation. I had written 確かな 熟考する／考慮するs with no particular ulterior 反対する save to 伸び（る） myself, and to pass on to others, a （疑いを）晴らす 見解（をとる） of what seemed to me to be important episodes in the modern spiritual 開発 of the human race. These 含むd the 一時期／支部s on Swedenborg, on Irving, on A. J. Davis, on the Hydesville 出来事/事件, on the history of the Fox sisters, on the Eddys and on the life of D.D. Home. These were all done before it was 示唆するd to my mind that I had already gone some distance in doing a fuller history of the Spiritualistic movement than had hitherto seen the light—a history which would have the advantage of 存在 written from the inside and with intimate personal knowledge of those factors which are characteristic of this modern 開発.
It is indeed curious that this movement, which many of us regard as the most important in the history of the world since the Christ episode, has never had a historian from those who were within it, and who had large personal experience of its 開発. Mr. Frank Podmore brought together a large number of the facts, and, by ignoring those which did not 控訴 his 目的, endeavoured to 示唆する the worthlessness of most of the 残り／休憩（する）, 特に the physical phenomena, which in his 見解（をとる） were おもに the result of 詐欺. There is a history of Spiritualism by Mr. McCabe which turns everything to 詐欺, and which is itself a misnomer, since the public would buy a 調書をとる／予約する with such a 肩書を与える under the impression that it was a serious 記録，記録的な／記録する instead of a travesty. There is also a history by J. Arthur Hill which is written from a 厳密に psychic 研究 point of 見解（をとる）, and is far behind the real provable facts. Then we have "Modern American Spiritualism: A Twenty Years' 記録，記録的な／記録する," and "Nineteenth Century 奇蹟s," by that 広大な／多数の／重要な woman and splendid propagandist, Mrs. Emma Hardinge Britten, but these 取引，協定 only with 段階s, though they are exceedingly 価値のある. Finally—and best of all —there is "Man's 生き残り After Death," by the Rev. Charles L. Tweedale; but this is rather a very 罰金 connected 解説，博覧会 of the truth of the 教団 than a 審議する／熟考する 連続した history. There are general histories of mysticism, like those of Ennemoser and Howitt, but there is no clean-削減（する）, 包括的な story of the 連続する 開発s of this world-wide movement. Just before going to 圧力（をかける） a 調書をとる／予約する has appeared by Campbell-Holms which is a very useful 要約 of psychic facts, as its 肩書を与える, "The Facts of Psychic Science and Philosophy," 暗示するs, but here again it cannot （人命などを）奪う，主張する to be a connected history.
It was （疑いを）晴らす that such a work needed a 広大な／多数の／重要な 取引，協定 of 研究—far more than I in my （人が）群がるd life could 充てる to it. It is true that my time was in any 事例／患者 献身的な to it, but the literature is 広大な, and there were many 面s of the movement which （人命などを）奪う，主張するd my attention. Under these circumstances I （人命などを）奪う，主張するd and 得るd the loyal 援助 of Mr. W. Leslie Curnow, whose knowledge of the 支配する and whose 産業 have 証明するd to be invaluable. He has dug assiduously into that 広大な quarry; he has separated out the 鉱石 from the rubbish, and in every way he has been of the greatest 援助. I had 初めは 推定する／予想するd no more than raw 構成要素, but he has occasionally given me the finished article, of which I have 喜んで availed myself, altering it only to the extent of getting my own personal point of 見解（をとる）. I cannot 収容する／認める too fully the loyal 援助 which he has given me, and if I have not conjoined his 指名する with my own upon the 肩書を与える-page it is for 推論する／理由s which he understands and in which he acquiesces.
Arthur Conan Doyle. The Psychic Bookshop, Abbey House, Victoria Street, S.W.
Emanuel Swedenborg.
IT is impossible to give any date for the 早期に 外見s of 外部の intelligent 力／強力にする of a higher or lower type impinging upon the 事件／事情／状勢s of men. Spiritualists are in the habit of taking March 31, 1848, as the beginning of all psychic things, because their own movement dates from that day. There has, however, been no time in the 記録，記録的な／記録するd history of the world when we do not find traces of preternatural 干渉，妨害 and a tardy 承認 of them from humanity. The only difference between these episodes and the modern movement is that the former might be 述べるd as a 事例／患者 of 逸脱する wanderers from some その上の sphere, while the latter 耐えるs the 調印する of a purposeful and 組織するd 侵略. But as an 侵略 might 井戸／弁護士席 be に先行するd by the 外見 of 開拓するs who search out the land, so the spirit influx of 最近の years was 先触れ（する）d by a number of 出来事/事件s which might 井戸／弁護士席 be traced to the Middle Ages or beyond them. Some 称する，呼ぶ／期間／用語 must be 直す／買収する，八百長をするd for a 開始／学位授与式 of the narrative, and perhaps no better one can be 設立する than the story of the 広大な／多数の／重要な Swedish seer, Emanuel Swedenborg, who has some （人命などを）奪う，主張する to be the father of our new knowledge of supernal 事柄s.
When the first rays of the rising sun of spiritual knowledge fell upon the earth they illuminated the greatest and highest human mind before they shed their light on lesser men. That mountain 頂点（に達する） of mentality was this 広大な／多数の／重要な 宗教的な 改革者 and clairvoyant medium, as little understood by his own 信奉者s as ever the Christ has been.
In order fully to understand Swedenborg one would need to have a Swedenborg brain, and that is not met with once in a century. And yet by our 力／強力にする of comparison and our experience of facts of which Swedenborg knew nothing, we can realize some part of his life more 明確に than he could himself. The 反対する of this 熟考する／考慮する is not to 扱う／治療する the man as a whole, but to endeavour to place him in the general 計画／陰謀 of psychic 広げるing 扱う／治療するd in this work, from which his own Church in its narrowness would 保留する him.
Swedenborg was a contradiction in some ways to our psychic generalizations, for it has been the habit to say that 広大な／多数の／重要な intellect stands in the way of personal psychic experience. The clean 予定する is certainly most apt for the 令状ing of a message. Swedenborg's mind was no clean 予定する, but was criss-crossed with every 肉親，親類d of exact learning which mankind is 有能な of acquiring. Never was there such a 集中 of （警察などへの）密告，告訴（状）. He was まず第一に／本来 a 広大な／多数の／重要な 採掘 engineer and 当局 on metallurgy. He was a 軍の engineer who helped to turn the fortunes of one of the many （選挙などの）運動をするs of Charles XII of Sweden. He was a 広大な／多数の／重要な 当局 upon astronomy and physics, the author of learned 作品 upon the tides and the 決意 of latitude. He was a zoologist and an anatomist. He was a financier and political 経済学者 who 心配するd the 結論s of Adam Smith. Finally, he was a 深遠な Biblical student who had sucked in theology with his mother's milk, and lived in the 厳しい Evangelical atmosphere of a Lutheran 牧師 during the most impressionable years of his life. His psychic 開発, which occurred when he was fifty-five, in no way 干渉するd with his mental activity, and several of his 科学の 小冊子s were published after that date.
With such a mind it is natural enough that he should be struck by the 証拠 for extra-mundane 力／強力にするs which comes in the way of every thoughtful man, but what is not natural is that he should himself be the medium for such 力／強力にするs. There is a sense in which his mentality was 現実に detrimental and vitiated his results, and there was another in which it was to the highest degree useful. To illustrate this one has to consider the two 部類s into which his work may be divided.
The first is the theological. This seems to most people outside the chosen flock a useless and perilous 味方する of his work. On the one 手渡す he 受託するs the Bible as 存在 in a very particular sense the work of God. Upon the other he 競うs that its true meaning is 完全に different from its obvious meaning, and that it is he, and only he, who, by the help of angels, is able to give the true meaning. Such a （人命などを）奪う，主張する is intolerable. The infallibility of the ローマ法王 would be a trifle compared with the infallibility of Swedenborg if such a position were 認める. The ローマ法王 is at least only infallible when giving his 判決 on points of doctrine ex cathedra with his 枢機けい／主要なs around him. Swedenborg's infallibility would be 全世界の／万国共通の and un 制限するd. Nor do his explanations in the least commend themselves to one's 推論する／理由. When, ーするために get at the true sense of a God-given message, one has to suppose that a horse signifies 知識人 truth, an ass signifies 科学の truth, a 炎上 signifies 改良, and so on and on through countless symbols, we seem to be in a realm of make-believe which can only be compared with the ciphers which some ingenious critics have （悪事，秘密などを）発見するd in the plays of Shakespeare. Not thus does God send His truth into the world. If such a 見解（をとる） were 受託するd the Swedenborgian creed could only be the mother of a thousand heresies, and we should find ourselves 支援する again まっただ中に the hair-splittings and the syllogisms of the mediaeval schoolmen. All 広大な／多数の／重要な and true things are simple and intelligible. Swedenborg's theology is neither simple nor intelligible, and that is its 激しい非難.
When, however, we get behind his tiresome exegesis of the Scriptures, where everything means something different from what it 明白に means, and when we get at some of the general results of his teaching, they are not inharmonious with 自由主義の modern thought or with the teaching which has been received from the Other 味方する since spiritual communication became open. Thus the general proposition that this world is a 研究室／実験室 of souls, a 軍隊ing-ground where the 構成要素 精製するs out the spiritual, is not to be 論争d. He 拒絶するs the Trinity in its ordinary sense, but 再構築するs it in some 驚くべき／特命の／臨時の sense which would be 平等に objectionable to a Unitarian. He 収容する／認めるs that every system has its divine 目的 and that virtue is not 限定するd to Christianity. He agrees with the Spiritualist teaching in 捜し出すing the true meaning of Christ's life in its 力／強力にする as an example, and he 拒絶するs atonement and 初めの sin. He sees the root of all evil in selfishness, yet he 収容する／認めるs that a healthy egoism, as Hegel called it, is 必須の. In 性の 事柄s his theories are 自由主義の to the 瀬戸際 of laxity. A Church he considered an 絶対の necessity, as if no individual could arrange his own 取引 with his Creator. Altogether, it is such a jumble of ideas, 注ぐd 前へ／外へ at such length in so many 広大な／多数の／重要な Latin 容積／容量s, and 表明するd in so obscure a style, that every 独立した・無所属 interpreter of it would be liable to 設立する a new 宗教 of his own. Not in that direction does the 価値（がある） of Swedenborg 嘘（をつく）.
That 価値（がある） is really to be 設立する in his psychic 力／強力にするs and in his psychic （警察などへの）密告，告訴（状） which would have been just as 価値のある had no word of theology ever come from his pen. It is these 力／強力にするs and that （警察などへの）密告，告訴（状） to which we will now turn.
Even as a lad young Swedenborg had visionary moments, but the 極端に practical and energetic manhood which followed 潜水するd that more delicate 味方する of his nature. It （機の）カム occasionally to the surface, however, all through his life, and several instances have been put on 記録，記録的な／記録する which show that he 所有するd those 力／強力にするs which are usually called "travelling clairvoyance," where the soul appears to leave the 団体／死体, to acquire （警察などへの）密告，告訴（状） at a distance, and to return with news of what is occurring どこかよそで. It is a not uncommon せいにする of mediums, and can be matched by a thousand examples の中で Spiritualistic 極度の慎重さを要するs, but it is rare in people of intellect, and rare also when …を伴ってd by an 明らかに normal 明言する／公表する of the 団体／死体 while the 現象 is 訴訟／進行. Thus, in the oft-引用するd example of Gothenburg, where the seer 観察するd and 報告（する）／憶測d on a 解雇する／砲火／射撃 in Stockholm, 300 miles away, with perfect 正確, he was at a dinner-party with six teen guests, who made 価値のある 証言，証人／目撃するs. The story was 調査／捜査するd by no いっそう少なく a person than the philosopher Kant, who was a 同時代の.
These 時折の 出来事/事件s were, however, 単に the 調印するs of latent 力／強力にするs which （機の）カム to 十分な fruition やめる suddenly in London in April of the year 1744 It may be 発言／述べるd that though the seer was of a good Swedish family and was elevated to the Swedish nobility, it was 非，不，無 the いっそう少なく in London that his 長，指導者 調書をとる／予約するs were published, that his 照明 was begun and finally that he died and was buried. From the day of his first 見通し he continued until his death, twenty-seven years later, to be in constant touch with the other world. "The same night the world of spirits, hell and heaven, were convincingly opened to me, where I 設立する many persons of my 知識 of all 条件s. Thereafter the Lord daily opened the 注目する，もくろむs of my spirit to see in perfect wakefulness what was going on in the other world, and to converse, 幅の広い awake, with angels and spirits."
In his first 見通し Swedenborg speaks of "a 肉親，親類d of vapour steaming from the pores of my 団体／死体. It was a most 明白な watery vapour and fell downwards to the ground upon the carpet." This is a の近くに description of that ectoplasm which we have 設立する to be the basis of all physical phenomena. The 実体 has also been called "ideoplasm," because it takes on in an instant any 形態／調整 with which it is impressed by the spirit. In this 事例／患者 it changed, （許可，名誉などを）与えるing to his account, into vermin, which was said to be a 調印する from his 後見人s that they disapproved of his diet, and was …を伴ってd by a clairaudient 警告 that he must be more careful in that 尊敬（する）・点.
What can the world make of such a narrative? They may say that the man was mad, but his life in the years which followed showed no 調印する of mental 証拠不十分. Or they might say that he lied. But he was a man who was famed for his punctilious veracity. His friend Cuno, a 銀行業者 of Amsterdam, said of him, "When he gazed upon me with his smiling blue 注目する，もくろむs it was as if truth itself was speaking from them." Was he then self-deluded and honestly mistaken? We have to 直面する the fact that in the main the spiritual 観察s which he made have been 確認するd and 延長するd since his time by innumerable psychic 観察者／傍聴者s. The true 判決 is that he was the first and in many ways the greatest of the whole line of mediums, that he was 支配する to the errors 同様に as to the 特権s which mediumship brings, that only by the 熟考する／考慮する of mediumship can his 力／強力にするs be really understood, and that in endeavouring to separate him from Spiritualism his New Church has shown a 完全にする misapprehension of his gifts, and of their true place in the general 計画／陰謀 of Nature. As a 広大な／多数の／重要な 開拓する of the Spiritual movement his position is both intelligible and glorious. As an 孤立するd 人物／姿／数字 with 理解できない 力／強力にするs, there is no place for him in any 幅の広い 包括的な 計画／陰謀 of 宗教的な thought.
It is 利益／興味ing to 公式文書，認める that he considered his 力／強力にするs to be intimately connected with a system of respiration. 空気／公表する and ether 存在 all around us, it is as if some men could breathe more ether and いっそう少なく 空気／公表する and so 達成する a more etheric 明言する／公表する. This, no 疑問, is a 天然のまま and clumsy way of putting it, but some such idea runs through the work of many schools of psychic thought. Laurence Oliphant, who had no obvious connexion with Swedenborg, wrote his 調書をとる／予約する "Sympneumata" ーするために explain it. The Indian system of Yoga depends upon the same idea. But anyone who has seen an ordinary medium go into trance is aware of the peculiar hissing intakes with which the 過程 begins and the 深い 満期s with which it ends. A 実りの多い／有益な field of 熟考する／考慮する lies there for the Science of the 未来. Here, as in other psychic 事柄s, 警告を与える is needed. The author has known several 事例／患者s where 悲劇の results have followed upon an ignorant use of 深い-breathing psychic 演習s. Spiritual, like 電気の 力／強力にする, has its allotted use, but needs some knowledge and 警告を与える in 扱うing.
Swedenborg sums up the 事柄 by 説 that when he communed with spirits he would for an hour at a time hardly draw a breath, "taking in only enough 空気／公表する to serve as a 供給（する） to his thoughts." Apart from this peculiarity of respiration, Swedenborg was normal during his 見通しs, though he 自然に preferred to be secluded at such times. He seems to have been 特権d to 診察する the other world through several of its spheres, and though his theological habit of mind may have tinctured his descriptions, on the other 手渡す the 広大な 範囲 of his 構成要素 knowledge gave him unusual 力／強力にするs of 観察 and comparison. Let us see what were the main facts which he brought 支援する from his 非常に／多数の 旅行s, and how far they 同時に起こる／一致する with those which have been 得るd since his day by psychic methods.
He 設立する, then, that the other world, to which we all go after death, consisted of a number of different spheres 代表するing さまざまな shades of luminosity and happiness, each of us going to that for which our spiritual 条件 has fitted us. We are 裁判官d in (a)自動的な／(n)自動拳銃 fashion, like going to like by some spiritual 法律, and the result 存在 決定するd by the total result of our life, so that absolution or a death-bed repentance can be of little avail. He 設立する in these spheres that the scenery and 条件s of this world were closely 再生するd, and so also was the general 枠組み of society. He 設立する houses in which families lived, 寺s in which they worshipped, halls in which they 組み立てる／集結するd for social 目的s, palaces in which 支配者s might dwell.
Death was made 平易な by the presence of celestial 存在s who helped the new-comer into his fresh 存在. Such new-comers had an 即座の period of 完全にする 残り／休憩（する）. They 回復するd consciousness in a few days of our time.
There were both angels and devils, but they were not of another order to ourselves. They were all human 存在s who had lived on earth and who were either 未開発の souls, as devils, or 高度に developed souls, as angels.
We did not change in any way at death. Man lost nothing by death, but was still a man in all 尊敬（する）・点s, though more perfect than when in the 団体／死体. He took with him not only his 力／強力にするs but also his acquired 方式s of thought, his beliefs and his prejudices.
All children were received 平等に, whether baptized or not. They grew up in the other world. Young women mothered them until the real mother （機の）カム across.
There was no eternal 罰. Those who were in the hells could work their way out if they had the impulse. Those in the heavens were also in no 永久の place, but were working their way to something higher.
There was marriage in the form of spiritual union in the next world. It takes a man and a woman to make a 完全にする human 部隊. Swedenborg, it may be 発言／述べるd, was never married in life.
There was no 詳細（に述べる） too small for his 観察 in the spirit spheres. He speaks of the architecture, the artisans' work, the flowers and fruits, the scribes, the embroidery, the art, the music, the literature, the science, the schools, the museums, the colleges, the libraries and the sports. It may all shock 従来の minds, though why harps, 栄冠を与えるs and 王位s should be 許容するd and other いっそう少なく 構成要素 things 否定するd, it is hard to see.
Those who left this world old, decrepit, 病気d, or deformed, 新たにするd their 青年, and 徐々に assumed their 十分な vigour. Married couples continued together if their feelings に向かって each other were の近くに and 同情的な. If not, the marriage was 解散させるd. "Two real lovers are not separated by the death of one, since the spirit of the 死んだ dwells with the spirit of the 生存者, and this even to the death of the latter, when they again 会合，会う and are 再会させるd, and love each other more tenderly than before."
Such are some gleanings out of the 巨大な 蓄える／店 of （警察などへの）密告，告訴（状） which God sent to the world through Swedenborg. Again and again they have been repeated by the mouths and the pens of our own Spiritualistic illuminates. The world has so far 無視（する）d it, and clung to outworn and senseless conceptions. 徐々に the new knowledge is making its way, however, and when it has been 完全に 受託するd the true greatness of the 使節団 of Swedenborg will be 認めるd, while his Biblical exegesis will be forgotten.
The New Church, which was formed ーするために 支える the teaching of the Swedish master, has 許すd itself to become a backwater instead of keeping its rightful place as the 初めの source of psychic knowledge. When the Spiritualistic movement broke out in 1848, and when men like Andrew Jackson Davis supported it with philosophic writings and psychic 力／強力にするs which can hardly be distinguished from those of Swedenborg, the New Church would have been 井戸／弁護士席 advised to あられ／賞賛する this 開発 as 存在 on the lines 示すd by their leader. Instead of doing so, they have preferred, for some 推論する／理由 which is difficult to understand, to 誇張する every point of difference and ignore every point of resemblance, until the two 団体／死体s have drifted into a position of 敵意. In point of fact, every Spiritualist should honour Swedenborg, and his 破産した／（警察が）手入れする should be in every Spiritualist 寺, as 存在 the first and greatest of modern mediums. On the other 手渡す, the New Church should 沈む any small differences and join heartily in the new movement, 与える／捧げるing their churches and organization to the ありふれた 原因（となる）.
It is difficult on 診察するing Swedenborg's life to discover what are the 原因（となる）s which make his 現在の-day 信奉者s look askance at other psychic 団体／死体s. What he did then is what they do now. Speaking of Polhem's death the seer says: "He died on Monday and spoke with me on Thursday. I was 招待するd to the funeral. He saw the 霊柩車 and saw them let 負かす／撃墜する the 棺 into the 墓／厳粛／彫る／重大な. He conversed with me as it was going on, asking me why they had buried him when he was alive. When the priest pronounced that he would rise again at the Day of judgment he asked why this was, when he had risen already. He wondered that such a belief could 得る, considering that he was even now alive."
This is 完全に in （許可，名誉などを）与える with the experience of a 現在の-day medium. If Swedenborg was within his 権利s, then the medium is so also.
Again: "Brahe was beheaded at 10 in the morning and spoke to me at 10 that night. He was with me almost without interruption for several days."
Such instances show that Swedenborg had no more scruples about converse with the dead than the Christ had when He spoke on the mountain with Moses and Elias.
Swedenborg has laid 負かす／撃墜する his own 見解（をとる） very 明確に, but in considering it one has to remember the time in which he lived and his want of experience of the 傾向 and 反対する of the new 発覚. This 見解（をとる） was that God, for good and wise 目的s, had separated the world of spirits from ours and that communication was not 認めるd except for cogent 推論する／理由s—の中で which mere curiosity should not be counted. Every earnest student of the psychic would agree with it, and every earnest Spiritualist is averse from turning the most solemn thing upon earth into a sort of pastime. As to having a cogent 推論する／理由, our main 推論する／理由 is that in such an age of materialism as Swedenborg can never have imagined, we are endeavouring to 証明する the 存在 and 最高位 of spirit in so 客観的な a way that it will 会合，会う and （警官の）巡回区域，受持ち区域 the materialists on their own ground. It would be hard to imagine any 推論する／理由 more cogent than this, and therefore we have every 権利 to （人命などを）奪う，主張する that if Swedenborg were now living he would have been a leader in our modern psychic movement.
Some of his 信奉者s, 顕著に Dr. Garth Wilkinson, have put 今後 another 反対 thus: "The danger of man in speaking with spirits is that we are all in 協会 with our likes, and 存在 十分な of evil these 類似の spirits, could we 直面する them, would but 確認する us in our own 明言する／公表する of 見解（をとる）s."
To this we can only reply that though it is specious it is 証明するd by experience to be 誤った. Man is not 自然に bad. The 普通の／平均（する） human 存在 is good. The mere 行為／法令／行動する of spiritual communication in its solemnity brings out the 宗教的な 味方する. Therefore as a 支配する it is not the evil but the good 影響（力） which is 遭遇（する）d, as the beautiful and moral 記録，記録的な／記録するs of s饌nces will show. The author can 証言する that in nearly forty years of psychic work, during which he has …に出席するd innumerable s饌nces in many lands, he has never on any 選び出す／独身 occasion heard an obscene word or any message which could 感情を害する／違反する the ears of the most delicate 女性（の）. Other 退役軍人 Spiritualists bring the same 証言. Therefore, while it is undoubtedly true that evil spirits are attracted to an evil circle, in actual practice it is a very rare thing for anyone to be incommoded その為に. When such spirits come the proper 手続き is not to 撃退する them, but rather to 推論する／理由 gently with them and so endeavour to make them realize their own 条件 and what they should do for self-改良. This has occurred many times within the author's personal experience and with the happiest results.
Some little personal account of Swedenborg may fitly end this 簡潔な／要約する review of his doctrines, which is まず第一に／本来 ーするつもりであるd to 示す his position in the general 計画／陰謀. He must have been a most frugal, practical, hard-working and energetic young man, and a most lovable old one. Life seems to have mellowed him into a very gentle and venerable creature. He was placid, serene, and ever ready for conversation which did not take a psychic turn unless his companions so 願望（する）d. The 構成要素 of such conversations was always remarkable, but he was afflicted with a stammer which 妨げるd his enunciation. In person he was tall and spare, with a spiritual 直面する, blue 注目する，もくろむs, a wig to his shoulders, dark 着せる／賦与するing, 膝-breeches, buckles, and a 茎.
Swedenborg （人命などを）奪う，主張するd that a 激しい cloud was formed 一連の会議、交渉／完成する the earth by the psychic grossness of humanity, and that from time to time there was a judgment and a （疑いを）晴らすing up, even as the 雷雨 （疑いを）晴らすs the 構成要素 atmosphere. He saw that the world, even in his day, was drifting into a dangerous position 借りがあるing to the unreason of the Churches on the one 味方する and the reaction に向かって 絶対の want of 宗教 which was 原因（となる）d by it. Modern psychic 当局, 顕著に Vale Owen, have spoken of this ever- 蓄積するing cloud, and there is a very general feeling that the necessary 洗浄するing 過程 will not be long 延期するd.
A notice of Swedenborg from the Spiritualistic 見地 may be best 結論するd by an 抽出する from his own diary. He says: "All 確定／確認s in 事柄s 付随するing to theology are, as it were, glued 急速な／放蕩な into the brains, and can with difficulty be 除去するd, and while they remain, 本物の truths can find no place." He was a very 広大な／多数の／重要な seer, a 広大な／多数の／重要な 開拓する of psychic knowledge, and his 証拠不十分 lay in those very words which he has written.
The general reader who 願望（する）s to go その上の will find Swedenborg's most characteristic teachings in his "Heaven and Hell," "The New Jerusalem," and "Arcana Coelestia." His life has been admirably done by Garth Wilkinson, Trobridge, and Brayley Hodgetts, the 現在の 大統領，／社長 of the English Swedenborg Society. In spite of all his theological symbolism, his 指名する must live eternally as the first of all modern men who has given a description of the 過程 of death, and of the world beyond, which is not 設立するd upon the vague ecstatic and impossible 見通しs of the old Churches, but which 現実に corresponds with the descriptions which we ourselves 得る from those who endeavour to 伝える 支援する to us some （疑いを）晴らす idea of their new 存在.
Edward Irving (1792-1834)
THE story of Edward Irving and his experience of spiritual manifestations in the years from 1830 to 1833 are of 広大な／多数の／重要な 利益／興味 to the psychic student, and help to 橋（渡しをする） the gap between Swedenborg on one 味方する and Andrew Jackson Davis on the other. The facts are as follows:
Edward Irving was of that hard-working poorer-class Scottish 在庫／株 which has produced so many 広大な／多数の／重要な men. Of the same 在庫／株 and at the same time and 地区 （機の）カム Thomas Carlyle. Irving was born in Annan in the year 1792. After a hard, studious 青年, he developed into a very singular man. In person he was a 巨大（な） and a Hercules in strength, his splendid physique 存在 only marred by a bad outward cast of one 注目する，もくろむ—a defect which, like Byron's lame foot, seemed in some sort to 現在の an analogy to the extremes in his character. His mind, which was virile, 幅の広い and 勇敢な, was warped by 早期に training in the 狭くする school of the Scottish Church, where the hard, 天然のまま 見解（をとる）s of the old Covenanters—an impossible Protestantism which 代表するd a reaction against an impossible Catholicism —still 毒（薬）d the human soul. His mental position was strangely contradictory, for while he had 相続するd this cramped theology he had failed to 相続する much which is the very birthright of the poorer Scot. He was …に反対するd to all that was 自由主義の, and even such obvious 対策 of 司法（官） as the 改革（する） 法案 of 1832 設立する in him a 決定するd 対抗者.
This strange, eccentric, and formidable man had his proper 環境 in the 17th century, when his 原型s were 持つ／拘留するing moorland 会合s in Gallo way and 避けるing, or かもしれない even attacking with the 武器 of the flesh, the dragoons of Claverhouse. But, live when he might, he was bound to 令状 his nacre in some fashion on the annals of his time. We read of his strenuous 青年 in Scotland, of his 競争 with his friend Carlyle in the affections of the clever and vivacious Jane Welsh, of his enormous walks and feats of strength, of his short career as a rather violent school-teacher at Kirkcaldy, of his marriage to the daughter of a 大臣 in that town, and finally of his becoming curate or assistant to the 広大な／多数の／重要な Dr. Chalmers, who was, at that time, the most famous clergyman in Scotland, and whose 行政 of his parish in Glasgow is one of the 優れた 一時期／支部s in the history of the Scottish Church. In this capacity he 伸び（る）d that man-to-man 知識 with the poorer classes which is the best and most practical of all 準備s for the work of life. Without it, indeed, no man is 完全にする.
There was at that time a small Scottish church in Hatton Garden, off Holborn, in London, which had lost its 牧師 and was in a poor position, both spiritually and financially. The vacancy was 申し込む／申し出d to Dr. Chalmers's assistant, and after some heart-searchings was 受託するd by him. Here his sonorous eloquence and his thoroughgoing 配達／演説／出産 of the Gospel message began to attract attention, and suddenly the strange Scottish 巨大（な） became the fashion. The humble street was 封鎖するd by carriages on a Sunday morning, and some of the most distinguished men and women in London 緊急発進するd for a 株 of the very scanty accommodation. There is 証拠 that this extreme 人気 did not last, and かもしれない the preacher's habit of expounding a text for an hour and a half was too much for the English weakling, however 許容できる north of the Tweed. Finally a move was made to a larger church in Regent Square which could 持つ／拘留する two thousand people, and there were 十分な stalwarts to fill this in decent fashion, though the preacher had 中止するd to excite the 利益／興味 of his earlier days. Apart from his oratory, Irving seems to have been a conscientious and hardworking 牧師, 努力する／競うing assiduously for the temporal needs of the more humble of his flock, and ever ready at all hours of the day or night to follow the call of 義務.
Soon, however, there （機の）カム a 不和 between him and the 当局 of his Church. The 事柄 in 論争 made a very 罰金 basis for a theological quarrel of the type which has done more 害（を与える） in the world than the smallpox. The question was whether the Christ had in Him the 可能性 of sin, or whether the Divine 部分 of His 存在 was a 完全にする and 絶対の 妨げる／法廷，弁護士業 to physical 誘惑s. The assessors 競うd that the 協会 of such ideas as sin and Christ was a blasphemy. The obdurate clergyman, however, replied with some show of 推論する／理由 that unless the Christ had the capacity for sin, and 首尾よく resisted it, His earthly lot was not the same as ours, and His virtues deserved いっそう少なく 賞賛. The 事柄 was argued out in London with 巨大な 真面目さ and at intolerable length, with the result that the presbytery 宣言するd its 全員一致の 不賛成 of the 牧師's 見解（をとる）s. As, however, his congregation in turn 表明するd their unqualified 是認, he was able to 無視（する） the 非難 of his 公式の／役人 brethren.
But a greater つまずくing-封鎖する lay ahead, and Irving's 遭遇（する） with it has made his 指名する live as all 指名するs live which associate themselves with real spiritual 問題／発行するs. It should first be understood that Irving was 深く，強烈に 利益／興味d in Biblical prophecy, 特に the vague and terrible images of St. John, and the strangely methodical 予測（する）s of Daniel. He brooded much over the years and the days which were 直す／買収する，八百長をするd as the allotted time before the days of wrath should に先行する the Second Coming of the Lord. There were others at that time—1830 and onwards—who were 深く，強烈に immersed in the same sombre 憶測s. の中で these was a 豊富な 銀行業者 指名するd Drummond, who had a large country house at Albury, 近づく Guildford. At this house these Biblical students used to 組み立てる／集結する from time to time, discussing and comparing their 見解（をとる）s with such thoroughness that it was not unusual for their sittings to 延長する over a week, each day 存在 fully taken up from breakfast to supper. This 禁止（する）d was called the "Albury Prophets." Excited by the political portents which led up to the 改革（する） 法案, they all considered that the 創立／基礎s of the 深い had been 緩和するd. It is hard to imagine what their reaction would have been had they lived to 証言，証人／目撃する the 広大な／多数の／重要な War. As it was, they were 納得させるd that the end of all things was at 手渡す, and they looked out 熱望して for 調印するs and portents, 新たな展開ing the vague and 悪意のある words of the prophets into all manner of fantastic 解釈／通訳s.
Finally, above the monotonous horizon of human happenings there did 現実に appear a strange manifestation. There had been a legend that the spiritual gifts of earlier days would reassert themselves before the end, and here 明らかに was the forgotten gift of tongues coming 支援する into the experience of mankind. It had begun in 1830 on the western 味方する of Scotland, where the 指名するs of the 極度の慎重さを要するs, Campbell and MacDonald, spoke of that Celtic 血 which has always been more alive to spiritual 影響（力）s than the heavier Teutonic 緊張する. The Albury Prophets were much 演習d in their minds, and an 特使 was sent from Mr. Irving's church to 調査／捜査する and 報告（する）／憶測. He 設立する that the 事柄 was very real. The people were of good repute, one of them, indeed, a woman whose character could best be 述べるd as saintly. The strange tongues in which they both talked broke out at intervals, and the manifestation was …を伴ってd by 傷をいやす／和解させるing 奇蹟s and other 調印するs of 力／強力にする. 明確に it was no 詐欺 or pretence, but a real influx of some strange 軍隊 which carried one 支援する to apostolic times. The faithful waited 熱望して for その上の 開発s.
These were not long in coming, and they broke out in Irving's own church. It was in July, 1831, that it was rumoured that 確かな members of the congregation had been 掴むd in this strange way in their own homes, and 控えめの 展示s were held in the vestry and other secluded places. The 牧師 and his 助言者s were much puzzled as to whether a more public demonstration should be 許容するd. The 事柄 settled itself, however, after the fashion of 事件／事情／状勢s of the spirit, and in October of the same year the prosaic Church of Scotland service was suddenly interrupted by the strange 激しい抗議 of the 所有するd. It （機の）カム so suddenly and with such vehemence, both at the morning and afternoon service, that a panic 始める，決める in in the church, and had it not been for their 巨大（な） 牧師 雷鳴ing out, "Oh, Lord, still the tumult of the people!" a 悲劇 might have followed. There was also a good 取引，協定 of hissing and uproar from those who were 保守的な in their tastes. Altogether the sensation was a かなりの one, and the newspapers of the day were filled with it, though their comments were far from respectful or favourable.
The sounds （機の）カム from both women and men, and consisted in the first instance of unintelligible noises which were either mere gibberish, or some 完全に unknown language. "Sudden, doleful, and unintelligible sounds," says one 証言，証人／目撃する. "There was a 軍隊 and fulness of sound," said another description, "of which the delicate 女性（の） 組織／臓器s would seem incapable." "It burst 前へ／外へ with an astounding and terrible 衝突，墜落," says a third. Many, however, were 大いに impressed by these sounds, and の中で them was Irving himself. "There is a 力／強力にする in the 発言する／表明する to thrill the heart and overawe the spirit after a manner which I have never felt. There is a march and majesty and 支えるd grandeur of which I have never heard the like. It is likest to one of the simplest and most 古代の 詠唱するs in the cathedral service in so much that I have been led to think that these 詠唱するs, which can be traced as high as Ambrose, are recollections of the 奮起させるd utterances of the 原始の Church."
Soon, moreover, intelligible English words were 追加するd to the strange 爆発s. These usually consisted of ejaculations and 祈りs, with no obvious 調印する of any supernormal character save that they broke out at unseasonable hours and 独立して of the will of the （衆議院の）議長. In some 事例／患者s, however, these 力／強力にするs developed until the gifted one was able, while under the 影響（力）, to give long harangues, to lay 負かす／撃墜する the 法律 in most dogmatic fashion over points of doctrine, and to 問題／発行する reproofs which occasionally were turned even in the direction of the longsuffering 牧師.
There may have been—in fact, there probably was—a true psychic origin to these phenomena, but they had developed in a 国／地域 of 狭くする bigoted theology, which was bound to bring them to 廃虚. Even Swedenborg's 宗教的な system was too 狭くする to receive the 十分な undistorted gifts of the spirit, so one can imagine what they became when 契約d within the cramped 限界s of a Scottish church, where every truth must be shorn or 新たな展開d until it corresponds with some fantastic text. The new good ワイン will not go into the old 狭くする 瓶／封じ込めるs. Had there been a fuller 発覚, then doubtless other messages would have been received in other fashions which would have 現在のd the 事柄 in its just 割合s, and checked one spiritual gift by others. But there was no 開発 save に向かって 大混乱. Some of the teaching received could not be reconciled with orthodoxy, and was therefore 明白に of the devil. Some of the 極度の慎重さを要するs 非難するd others as 異端者s. 発言する／表明する was raised against 発言する／表明する. Worst of all, some of the 長，指導者 （衆議院の）議長s became 納得させるd themselves that their own speeches were diabolical. Their 長，指導者 推論する／理由 seems to have been that they did not （許可，名誉などを）与える with their own spiritual 有罪の判決s, which would seem to some of us rather an 指示，表示する物 that they were angelic. They entered also upon the slippery path of prophecy, and were abashed when their own prophecies did not materialize.
Some of the 声明s which （機の）カム through these 極度の慎重さを要するs, and which shocked their 宗教的な sensibilities, might seem to deserve serious consideration by a more enlightened 世代. Thus one of these Bible- worshippers is 記録，記録的な／記録するd as 説, 関心ing the Bible Society, "That it was the 悪口を言う／悪態 going through the land, quenching the Spirit of God, by the letter of the Word of God." 権利 or wrong, such an utterance would seem to be 独立した・無所属 of him who uttered it, and it is in の近くに （許可，名誉などを）与える with many of the spiritual teachings which we receive to-day. So long as the letter is regarded as sacred, just so long can anything, even pure materialism, be 証明するd from that 容積／容量.
One of the 長，指導者 mouthpieces of the spirit was a 確かな Robert Baxter —not to be 混乱させるd with the Baxter who some thirty years later was associated with 確かな remarkable prophecies. This Robert Baxter seems to have been a solid, earnest, prosaic 国民 who 見解（をとる）d the Scriptures much as a lawyer 見解（をとる）s a 合法的な 文書, with an exact valuation of every phrase —特に of such phrases as fitted into his own hereditary 計画／陰謀 of 宗教. He was an honest man with a restless 良心, which continually worried him over the smaller 詳細（に述べる）s, while leaving him やめる unperturbed as to the 幅の広い 壇・綱領・公約 upon which his beliefs were 建設するd. This man was powerfully 影響する／感情d by the influx of spirit—to use his own phrase, "his mouth was opened in 力／強力にする." によれば him, January 14, 1832, was the beginning of those mystical 1,260 days which were to に先行する the Second Coming and the end of the world. Such a 予測 must have been 特に 同情的な to Irving with his millennial dreams. But long before the days were 実行するd Irving was in his 墓／厳粛／彫る／重大な, and Baxter had forsworn those 発言する／表明するs which had, in this instance at least, deceived him.
Baxter has written a 小冊子 with the portentous 肩書を与える, "Narrative of Facts, Characterising the Supernatural Manifestations, in Members of Mr. Irving's Congregation, and other Individuals, in England and Scotland, and 以前は in the Writer Himself." Spiritual truth could no more come through such a mind than white light could come through a prism, and yet in this account he has to 収容する／認める the occurrence of many things which seem 明確に preternatural, mixed up with much that is 疑わしい, and some things which are demonstrably 誤った. The 反対する of the 小冊子 is おもに to forswear his evil and invisible guides, so that he may return to the 安全な if flattish bosom of the Scottish Church. It is noticeable, however, that a second member of Irving's congregation wrote an answering 小冊子 with an even longer 肩書を与える, which showed that Baxter was 権利 so long as he was 誘発するd by the spirit, and wrong in his 悪魔の（ような） inferences. This 小冊子 is 利益／興味ing as 含む／封じ込めるing letters from さまざまな people who 所有するd the gift of tongues, showing that they were earnest-minded folk who were incapable of any conscious deception.
What is an impartial psychic student who is familiar with more modern 段階s to say to this 開発? 本人自身で it seems to the author to have been a true psychic influx, 一面に覆う／毛布d and smothered by a petty sectarian theology of the letter-perfect description for which the Pharisees were reproved. If he may 投機・賭ける his individual opinion, it is that the perfect 受取人 of spiritual teaching is the earnest man who has worked his way through all the 正統派の creeds, and whose mind, eager and receptive, is a blank surface ready to 登録（する） a new impression 正確に／まさに as received. He becomes the true child and pupil of other-world teaching, and all other types of Spiritualist appear to be 妥協s.
This does not alter the fact that personal nobility of character may make the honest compromiser a far higher type than the pure Spiritualist, but it 適用するs only to the actual philosophy. The field of Spiritualism is infinitely 幅の広い, and on it every variety of Christian, 同様に as the Moslem, the Hindu or the Parsee, can dwell in brotherhood. But a mere 受託 of spirit return and communion is not enough. Many savages have that. We need a moral code 同様に, and whether we regard Christ as a benevolent teacher or as a divine 外交官／大使, His actual 倫理的な teaching in one form or another, even if not coupled with His 指名する, is an 必須の thing for the upliftment of mankind. But always it must be checked by 推論する／理由, and 行為／法令／行動するd upon in the spirit and not によれば the letter.
This, however, is digression. In the 発言する／表明するs of 1831 there are the 調印するs of real psychic 力／強力にする. It is a 認めるd spiritual 法律 that all psychic manifestations become distorted when seen through the medium of 狭くする sectarian 宗教. It is also a 法律 that pompous, inflated persons attract mischievous （独立の）存在s and are the butts of the spirit world, 存在 made game of by the use of large 指名するs and by prophecies which make the prophet ridiculous. Such were the guides who descended upon the flock of Mr. Irving, and produced さまざまな 影響s, good or bad, によれば the 器具 used.
The まとまり of the Church, which had been shaken by the previous 非難 of the presbytery, 解散させるd under this new 裁判，公判. There was a large 離脱, and the building was （人命などを）奪う，主張するd by the trustees. Irving and the stalwarts who were loyal to him wandered 前へ／外へ in search of new 前提s, and 設立する them in the hall used by Robert Owen, the 社会主義者, philanthropist, and 解放する／自由な-thinker, who was 運命にあるd twenty years later to be one of the 開拓する 変えるs to Spiritualism. Here, in Gray's Inn Road, Irving 決起大会／結集させるd the faithful. It cannot be 否定するd that the Church, as he 組織するd it, with its angel, its 年上のs, its 助祭s, its tongues, and its prophecies, was the best 再建 of a 原始の Christian Church that has ever been made. If Peter or Paul reincarnated in London they would be bewildered, and かもしれない horrified, by St. Paul's or by Westminster Cathedral, but they would certainly have been in a perfectly familiar atmosphere in the 集会 over which Irving 統括するd. A wise man 認めるs that God may be approached from innumerable angles. The minds of men and the spirit of the times 変化させる in their reaction to the 広大な／多数の／重要な central 原因（となる）, and one can only 主張する upon a 幅の広い charity both in oneself and in others. It was in this that Irving seems to have been wanting. It was always by the 基準 of that which was a sect の中で sects that he would 手段 the universe. There were times when he was ばく然と conscious of this, and it may be that those wrestlings with Apollyon, of which he complains, even as Bunyan and the Puritans of old used to comes plain, had a strange explanation. Apollyon was really the Spirit of Truth, and the inward struggle was not between 約束 and Sin, but was really between the 不明瞭 of 相続するd dogma, and the light of inherent and 直感的に 推論する／理由, God-given, and rising for ever in 反乱 against the absurdities of man.
But Irving lived very intensely and the 連続する crises through which he had passed had broken him 負かす／撃墜する. These contests with argumentative theologians and with recalcitrant members of his flock may seem trivial things to us when 見解（をとる）d far off 負かす／撃墜する the vista of years, but to him, with his eager, earnest, 嵐／襲撃する-torn soul, they were 決定的な and terrible. To the unfettered mind this sect or that seems a 事柄 of 無関心／冷淡, but to Irving, both from 遺伝 and from education, the Scottish Church was the ark of God, and yet he, its 熱心な, faithful son, driven by his own 良心, had 急ぐd 前へ／外へ and had 設立する the 広大な／多数の／重要な gates which 含む／封じ込めるd 救済 slammed and 閉めだした behind him. He was a 支店 削減（する） from the tree, and he withered. It is a true simile, and it is more than a simile, for it became an actual physical fact. This 巨大（な） in 早期に middle age wilted and shrank. His 広大な／多数の／重要な でっちあげる，人を罪に陥れる stooped. His cheeks became hollow and 病弱な. His 注目する，もくろむs shone with the baleful fever which was 消費するing him. And so, working to the very end and with the words, "If I die, I die with the Lord," upon his lips, his soul passed 前へ／外へ into that clearer and more golden light where the tired brain finds 残り／休憩（する） and the anxious spirit enters into a peace and 保証／確信 which life has never given.
Apart from this 孤立するd 出来事/事件 of Irving's Church, there was one other psychic manifestation of those days which led more 直接／まっすぐに to the Hydesville 発覚. This was the 突発／発生 of spiritual phenomena の中で the Shaker communities in the 部隊d 明言する／公表するs, which has received いっそう少なく attention than it deserves.
These good people seem to have had affiliations on the one 味方する with the Quakers, and, on the other, with the 難民s from the Cevennes, who （機の）カム to England to escape the 迫害 of Louis XIV. Even in England their 害のない lives did not 審査する them from the 迫害 of the bigots, and they were 軍隊d to emigrate to America about the time of the War of Independence.
There they 設立するd 解決／入植地s in さまざまな parts, living simple cleanly lives upon communistic 原則s, with sobriety and chastity as their watchword. It is not surprising that as the psychic cloud of other-world 力／強力にする slowly settled upon the earth it should have 設立する its first 返答 from such altruistic communities. In 1837 there were sixty such 団体／死体s in 存在, and all of them 答える／応じるd in さまざまな degrees to the new 力／強力にする. They kept their experiences very 厳密に to themselves at the time, for as their 年上のs subsequently explained, they would certainly have been all consigned to Bedlam had they told what had 現実に occurred. Two 調書をとる／予約するs, however, "宗教上の 知恵" and "The Sacred Roll," which arose from their experiences, appeared afterwards.
The phenomena seem to have begun with the usual 警告 noises, and to have been followed by the obsession from time to time of nearly all the community. Everyone, man and woman, 証明するd to be open to spirit 所有／入手. The invaders only （機の）カム, however, after asking 許可, and at such intervals as did not 干渉する with the work of the community. The 長，指導者 visitants were Red Indian spirits, who （機の）カム collectively as a tribe. "One or two 年上のs might be in the room below, and there would be a knock at the door and the Indians would ask whether they might come in. 許可 存在 given, a whole tribe of Indian spirits would 軍隊／機動隊 into the house, and in a few minutes you would hear 'Whoop!' here and 'Whoop!' there all over the house." The whoops emanated, of course, from the 声の 組織／臓器s of the Shakers themselves, but while under the Indian 支配（する）／統制する they would talk Indian の中で themselves, dance Indian dances, and in all ways show that they were really 所有するd by the Redskin spirits.
One may 井戸／弁護士席 ask why should these North American aborigines play so large a part not only in the inception, but in the continuance of this movement? There are few physical mediums in this country, 同様に as in America, who have not a Red Indian guide, whose photograph has not infrequently been 得るd by psychic means, still 保持するing his scalp-locks and his 式服s. It is one of the many mysteries which we have still to solve. We can only say for 確かな , from our own experience, that such spirits are powerful in producing physical phenomena, but that they never 現在の the higher teaching which comes to us either from European or from Oriental spirits. The physical phenomena are still, however, of very 広大な／多数の／重要な importance, as calling the attention of sceptics to the 事柄, and therefore the part 割り当てるd to the Indians is a very 決定的な one. Men of the rude open-空気／公表する type seem in spirit life to be 特に associated with the 天然のまま manifestations of spirit activity, and it has been 繰り返して 主張するd, though it is hard to say how it could be 証明するd, that their 長，指導者 組織者 was an adventurer who in life was known as Henry Morgan, and died as 知事 of Jamaica, a 地位，任命する to which he had been 任命するd in the time of Charles II. Such unproved 主張s are, it must be 認める, of no value in our 現在の 明言する／公表する of knowledge, but they should be put on 記録，記録的な／記録する as その上の （警察などへの）密告，告訴（状） may in time shed some new light upon them. John King, which is the spirit 指名する of the 申し立てられた／疑わしい Henry Morgan, is a very real 存在, and there are few Spiritualists of experience who have not seen his ひどく-bearded 直面する and heard his masterful 発言する／表明する. As to the Indians who are his 同僚s or his subordinates, one can but hazard the conjecture that they are children of Nature who are nearer perhaps to the 原始の secrets than other more コンビナート／複合体 races. It may be that their special work is of the nature of an expiation and atonement—an explanation which the author has heard from their lips.
These 発言／述べるs may 井戸／弁護士席 seem a digression from the actual experience of the Shakers, but the difficulties raised in the mind of the inquirer arise 大部分は from the number of new facts, without any order or explanation, which he is 軍隊d to 遭遇（する）. His mind has no possible pigeon-穴を開ける into which they can be fitted. Therefore, the author will endeavour in these pages to 供給する so far as possible from his own experience, or from that of those upon whom he can rely, such sidelights as may make the 事柄 more intelligible, and give at least a hint of those 法律s which 嘘（をつく） behind, and are as binding upon spirits as upon ourselves. Above all, the inquirer must cast away for ever the idea that the discarnate are やむを得ず wise or powerful （独立の）存在s. They have their individuality and their 制限s, even as we have, and these 制限s become the more 示すd when they have to manifest themselves through so foreign a 実体 as 事柄.
The Shakers had の中で them a man of 優れた 知能 指名するd F. W. Evans, who gave a very （疑いを）晴らす and entertaining account of all this 事柄, which may be sought by the curious in the New York Daily Graphic of November 24, 1874, and has been 大部分は copied into 陸軍大佐 Olcott's work, "People From the Other World."
Mr. Evans and his associates after the first 騒動, physical and mental, 原因（となる）d by this spirit irruption, settled 負かす／撃墜する to 熟考する／考慮する what it really meant. They （機の）カム to the 結論 that the 事柄 could be divided into three 段階s. The first 段階 was the actual 証明するing to the 観察者／傍聴者 that the thing was real. The second 段階 was one of 指示／教授／教育, as even the humblest spirit can bring （警察などへの）密告，告訴（状） as to his own experience of after-death 条件s. The third 段階 was called the missionary 段階 and was the practical 使用／適用. The Shakers （機の）カム to the 予期しない 結論 that the Indians were there not to teach but to be taught. They proselytized them, therefore, 正確に／まさに as they would have done in life. A 類似の experience has occurred since then in very many Spiritualistic circles, where humble and lowly spirits have come to be taught that which they should have learned in this world had true teachers been 利用できる. One may 井戸／弁護士席 ask why the higher spirits over there do not 供給（する） this want? The answer given to the author upon one 著名な occasion was, "These people are very much nearer to you than to us. You can reach theta where we fail."
It is （疑いを）晴らす from this that the good Shakers were never in touch with the higher guides—かもしれない they did not need 指導／手引—and that their 訪問者s were on a low 計画（する）. For seven years these visitations continued. When the spirits left they 知らせるd their hosts that they were going, but that presently they would return, and that when they did so they would pervade the world and enter the palace 同様に as the cottage. It was just four years later that the Rochester knockings broke out. When they did so, 年上の Evans and another Shaker visited Rochester and saw the Fox sisters. Their arrival was 迎える／歓迎するd with 広大な／多数の／重要な enthusiasm from the unseen 軍隊s, who 布告するd that this was indeed the work which had been foretold.
One 発言／述べる of 年上の Evans is 価値（がある） transcribing. When asked, "Don't you think your experience is much the same as that of 修道士s and 修道女s in the Middle Ages?" he did not answer. "Ours were angelic but these others were diabolical," as would have been said had the 状況／情勢 been 逆転するd, but he replied with 罰金 candour and breadth of mind, "Certainly. That is the proper explanation of them through all the ages. The 見通しs of Saint Theresa were Spiritualistic 見通しs just such as we have frequently had vouchsafed to the members of our society." When その上の asked whether 魔法 and necromancy did not belong to the same 部類, he answered, "Yes. That is when Spiritualism is used for selfish ends." It is （疑いを）晴らす that there were men living nearly a century ago who were 有能な of 教えるing our wise men of to-day.
That very remarkable woman, Mrs. Hardinge Britten, has 記録，記録的な／記録するd in her "Modern American Spiritualism" how she （機の）カム in の近くに 接触する with the Shaker community, and was shown by them the 記録，記録的な／記録するs, taken at the time, of their spiritual visitation. In them it was 明言する／公表するd that the new 時代 was to be 就任するd by an 驚くべき／特命の／臨時の 発見 of 構成要素 同様に as of spiritual wealth. This is a most remarkable prophecy, as it is a 事柄 of history that the goldfields of California were discovered within a very short time of the psychic 爆発. A Swedenborg with his doctrine of correspondences might perhaps 競う that the one was complementary to the other.
This episode of the Shaker manifestations is a very 際立った link between the Swedenborg 開拓する work and the period of Davis and the Fox sisters. We shall now consider the career of the former, which is intimately associated with the rise and 進歩 of the modern psychic movement.
Andrew Jackson Davis.
ANDREW JACKSON DAVIS was one of the most remarkable men of whom we have any exact 記録，記録的な／記録する. Born in 1826 on the banks of the Hudson, his mother was an uneducated woman, with a visionary turn which was 連合した to vulgar superstition, while his father was a drunken 労働者 in leather. He has written the 詳細（に述べる）s of his own childhood in a curious 調書をとる／予約する, "The 魔法 Staff," which brings home to us the 原始の and yet 強烈な life of the American 州s in the first half of last century. The people were rude and uneducated, but their spiritual 味方する was very much alive, and they seem to have been reaching out continually for some new thing. It was in these country 地区s of New York in the space of a few years that both Mormonism and modern Spiritualism were 発展させるd.
There never could have been a lad with より小数の natural advantages than Davis. He was feeble in 団体／死体 and 餓死するd in mind. Outside an 時折の school primer he could only 解任する one 調書をとる／予約する that he had ever read up to his sixteenth year. Yet in that poor （独立の）存在 there lurked such spiritual 軍隊s that before he was twenty he had written one of the most 深遠な and 初めの 調書をとる／予約するs of philosophy ever produced. Could there be a clearer proof that nothing （機の）カム from himself, and that he was but a conduit 麻薬を吸う through which flowed the knowledge of that 広大な 貯蔵所 which finds such inexplicable 出口s? The valour of a Joan of Arc, the sanctity of a Theresa, the 知恵 of a Jackson Davis, the supernormal 力／強力にするs of a Daniel Home, all come from the same source.
In his later boyhood, Davis's latent psychic 力／強力にするs began to develop. Like Joan, he heard 発言する／表明するs in the fields—gentle 発言する／表明するs which gave him good advice and 慰安. Clairvoyance followed this clairaudience. At the time of his mother's death, he had a striking 見通し of a lovely home in a land of brightness which he conjectured to be the place to which his mother had gone. His 十分な capacity was tapped, however, by the chance that a travelling showman who 展示（する）d the wonders of mesmerism （機の）カム to the village and 実験d upon Davis, 同様に as on many other young rustics who 願望（する）d to experience the sensation. It was soon 設立する that Davis had very remarkable clairvoyant 力／強力にするs.
These were developed not by the peripatetic mesmerist, but by a 地元の tailor 指名するd Levingston, who seems to have been a 開拓する thinker. He was so intrigued by the wonderful gifts of his 支配する, that he abandoned his 繁栄する 商売／仕事 and 充てるd his whole time to working with Davis and to using his clairvoyant 力／強力にするs for the diagnosis of 病気. Davis had developed the 力／強力にする, ありふれた の中で psychics, of seeing without the 注目する，もくろむs, 含むing things which could not be seen in any 事例／患者 by human 見通し. At first, the gift was used as a sort of amusement in reading the letters or the watches of the 組み立てる／集結するd rustics when his 注目する，もくろむs were 包帯d. In such 事例／患者s all parts of the 団体／死体 can assume the 機能（する）／行事 of sight, and the 推論する／理由 probably is that the etheric or spiritual 団体／死体, which 所有するs the same 組織／臓器s as the physical, is wholly or 部分的に／不公平に 解放する／撤去させるd, and that it 登録（する）s the impression. Since it might assume any posture, or might turn 完全に 一連の会議、交渉／完成する, one would 自然に get 見通し from any angle, and an explanation is furnished of such 事例／患者s as the author met in the north of England, where Tom Tyrrell, the famous medium, used to walk 一連の会議、交渉／完成する a room, admiring the pictures, with the 支援する of his 長，率いる turned に向かって the 塀で囲むs on which they were hung. Whether in such 事例／患者s the etheric 注目する，もくろむs see the picture, or whether they see the etheric duplicate of the picture, is one of the many problems which we leave to our 子孫s.
Levingston used Davis at first for 医療の diagnosis. He 述べるd how the human 団体／死体 became transparent to his spirit 注目する，もくろむs, which seemed to 行為／法令／行動する from the centre of his forehead. Each 組織／臓器 stood out 明確に and with a special radiance of its own which was dimmed in 事例／患者 of 病気. To the 正統派の 医療の mind, with which the author has much sympathy, such 力／強力にするs are 嫌疑者，容疑者／疑う as 開始 a door for quackery, and yet he is bound to 収容する／認める that all that was said by Davis has been 確認するd within his own experience by Mr. Bloomfield, of Melbourne, who 述べるd to him the amazement which he felt when this 力／強力にする （機の）カム suddenly upon him in the street, and 明らかにする／漏らすd the anatomy of two persons who were walking in 前線 of him. So 井戸／弁護士席 attested are such 力／強力にするs that it has been not unusual for 医療の men to engage clairvoyants as helpers in diagnosis. Hippocrates says, "The affections 苦しむd by the 団体／死体 the soul sees with shut 注目する，もくろむs." 明らかに, then, the 古代のs knew something of such methods. Davis's ministrations were not 限定するd to those who were in his presence, but hi; soul or etheric 団体／死体 could be 解放するd by the 磁石の 巧みな操作 of his 雇用者, and could be sent 前へ／外へ like a 運送／保菌者 pigeon with the certainty that it would come home again 耐えるing any 願望（する）d （警察などへの）密告，告訴（状）. Apart from the 人道的な 使節団 on which it was usually engaged it would いつかs roam at will, and he has 述べるd in wonderful passages how he would see a translucent earth beneath him, with the 広大な／多数の／重要な veins of mineral beds 向こうずねing through like 集まりs of molten metal, each with its own fiery radiance.
It is 著名な that at this earlier 段階 of Davis's psychic experience he had no memory when he returned from trance of what his impressions had been. They were 登録（する）d, however, upon his subconscious mind, and at a later date he 解任するd them all 明確に. For the time he was a source of 指示／教授／教育 to others but remained ignorant himself.
Until then his 開発 had been on lines which are not uncommon, and which could be matched within the experience of every psychic student. But then there occurred an episode which was 完全に novel and which is 述べるd in の近くに 詳細（に述べる） in the autobiography. Put 簡潔に, the facts were these. On the evening of March 6, 1844, Davis was suddenly 所有するd by some 力／強力にする which led him to 飛行機で行く from the little town of Poughkeepsie, where he lived, and to hurry off, in a 条件 of 半分-trance, upon a 早い 旅行. When he 回復するd his （疑いを）晴らす perceptions he 設立する himself の中で wild mountains, and there he （人命などを）奪う，主張するs to have met two venerable men with whom he held intimate and elevating communion, the one upon 薬／医学 and the other upon morals. All night he was out, and when he 問い合わせd his どの辺に next morning he was told that he was in the Catskill Mountains and forty miles from his home. The whole narrative reads like a subjective experience, a dream or a 見通し, and one would not hesitate to place it as such were it not for the 詳細（に述べる）s of his 歓迎会 and the meal he ate upon his return. It is a possible 代案／選択肢 that the flight into the mountains was a reality and the interviews a dream. He （人命などを）奪う，主張するs that he afterwards identified his two 助言者s as Galen and Swedenborg, which is 利益／興味ing as 存在 the first 接触する with the dead which he had ever 認めるd. The whole episode seems visionary, and had no direct 耐えるing upon the lad's remarkable 未来.
He felt higher 力／強力にするs stirring within him, and it was 発言／述べるd to him that when he was asked 深遠な questions in the mesmeric trance he always replied, "I will answer that in my 調書をとる／予約する." In his nineteenth year he felt that the hour for 令状ing the 調書をとる／予約する had come. The mesmeric 影響（力） of Levingston did not, for some 推論する／理由, seem ふさわしい for this, and a Dr. Lyon was chosen as the new mesmerist. Lyon threw up his practice and went with his singular 被保護者 to New York, where they presently called upon the Rev. William Fishbough to come and 行為／法令／行動する as amanuensis. The intuitional 選択 seems to have been 正当化するd, for he also at once gave up his work and obeyed the 召喚するs. Then, the apparatus 存在 ready, Lyon threw the lad day after day into the 磁石の trance, and his utterances were taken 負かす／撃墜する by the faithful 長官. There was no money and no publicity in the 事柄, and even the most 懐疑的な critic cannot but 収容する／認める that the 占領／職業 and 反対するs of these three men were a wonderful contrast to the money-making 構成要素 world which surrounded them. They were reaching out to the beyond, and what can man do that is nobler?
It is to be understood that a 麻薬を吸う can carry no more than its own 直径 許すs. The 直径 of Davis was very different from that of Swedenborg. Each got knowledge while in an illuminated 明言する／公表する. But Swedenborg was the most learned man in Europe, while Davis was as ignorant a young man as could be 設立する in the 明言する／公表する of New York. Swedenborg's 発覚 was perhaps the greater, though more likely to be tinged by his own brain. The 発覚 of Davis was incomparably the greater 奇蹟.
Dr. George Bush, Professor of Hebrew in the University of New York, who was one of those 現在の while the trance orations were 存在 taken 負かす／撃墜する, 令状s:
I can solemnly 断言する that I have heard Davis 正確に 引用する the Hebrew language in his lectures, and 陳列する，発揮する a knowledge of 地質学 which would have been astonishing in a person of his age, even if he had 充てるd years to the 熟考する／考慮する. He has discussed, with the most signal ability, the profoundest questions of historical and biblical archeology, of mythology, of the origin and affinity of language, and the 進歩 of civilization の中で the different nations of the globe, which would do honour to any scholar of the age, even if in reaching them he had the advantage of 接近 to all the libraries in Christendom. Indeed, if he had acquired all the （警察などへの）密告，告訴（状） he gives 前へ／外へ in these lectures, not in the two years since he left the shoemaker's （法廷の）裁判, but in his whole life, with the most assiduous 熟考する／考慮する, no prodigy of intellect of which the world has ever heard would be for a moment compared with him, yet not a 選び出す／独身 容積／容量 or page has he ever read.
Davis has a remarkable pen-picture of himself at that moment. He asks us to take 在庫／株 of his 器具／備品. "The circumference of his 長，率いる is 異常に small," says he. "If size is the 手段 of 力／強力にする, then this 青年's mental capacity is 異常に 限られた／立憲的な. His 肺s are weak and unexpanded. He had not dwelt まっただ中に 精製するing 影響（力）s—manners ungentle and ぎこちない. He has not read a 調書をとる／予約する save one. He knows nothing of grammar or the 支配するs of language, nor associated with literary or 科学の persons." Such was the lad of nineteen from whom there now 注ぐd a perfect cataract of words and ideas which are open to the 批評 not of 簡単, but of 存在 too コンビナート／複合体 and too shrouded in learned 条件, although always with a 一貫した thread of 推論する／理由 and method beneath them.
It is very 井戸／弁護士席 to talk of the subconscious mind, but this has usually been taken as the 外見 of ideas which have been received and then 潜水するd. When, for example, the developed Davis could 解任する what had happened in his trances during his 未開発の days, that was a （疑いを）晴らす instance of the 現れるing of the buried impressions. But it seems an 乱用 of words to talk of the unconscious mind when we are 取引，協定ing with something which could never by normal means have reached any stratum of the mind, whether conscious or not.
Such was the beginning of Davis's 広大な／多数の／重要な psychic 発覚 which 延長するd 結局 over many 調書をとる／予約するs and is all covered by the 指名する of the "Harmonica Philosophy." Of its nature and its place in psychic teaching we shall 扱う／治療する later.
In this 段階 of his life Davis （人命などを）奪う，主張するs still to have been under the direct 影響（力） of the person whom he afterwards identified as Swedenborg—a 指名する やめる unfamiliar to him at the time. From time to time he received a clairaudient 召喚するs to "go up into the mountain." This mountain was a hill on the さらに先に bank of the Hudson opposite Poughkeepsie. There on the mountain he （人命などを）奪う，主張するs that he met and spoke with a venerable 人物／姿／数字. There seems to have been 非，不，無 of the 詳細（に述べる）s of a materialization, and the 出来事/事件 has no analogy in our psychic experience, save indeed—and one speaks with all reverence—when the Christ also went up into a mountain and communed with the forms of Moses and Elias. There the analogy seems 完全にする.
Davis does not appear to have been at all a 宗教的な man in the ordinary 従来の sense, although he was drenched with true spiritual 力／強力にする. His 見解（をとる）s, so far as one can follow them, were very 批判的な as regards Biblical 発覚, and, to put it at the lowest, he was no 信奉者 in literal 解釈／通訳. But he was honest, earnest, unvenal, anxious to get the truth and conscious of his 責任／義務 in spreading it.
For two years the unconscious Davis continued to dictate his 調書をとる／予約する upon the secrets of Nature, while the conscious Davis did a little self-education in New York with 時折の restorative visits to Poughkeepsie. He had begun to attract the attention of some serious people, Edgar Allan Poe 存在 one of his 訪問者s. His psychic 開発 went on, and before he reached his twenty-first year he had 達成するd a 明言する／公表する when he needed no second person to throw him into trance but could do it for himself. His subconscious memory too was at last opened, and he was able to go over the whole long vista of his experiences. It was at this time that he sat by a dying woman and 観察するd every 詳細（に述べる） of the soul's 出発, a wonderful description of which is given in the first 容積／容量 of the "広大な／多数の／重要な Harmonia." Although this description has been 問題／発行するd as a separate 小冊子 it is not 同様に known as it should be, and a short epitome of it may 利益／興味 the reader.
He begins by the consoling reflection that his own soul-flights, which were death in everything save duration, had shown him that the experience was "利益／興味ing and delightful," and that those symptoms which appear to be 調印するs of 苦痛 are really the unconscious reflexes of the 団体／死体, and have no significance. He then tells how, having first thrown himself into what he calls the "Superior 条件," he thus 観察するd the 行う／開催する／段階s from the spiritual 味方する. "The 構成要素 注目する，もくろむ can only see what is 構成要素, and the spiritual what is spiritual," but as everything would seem to have a spiritual 相当するもの the result is the same. Thus when a spirit comes to us it is not us that it perceives but our etheric 団体／死体s, which are, however, duplicates of our real ones.
It was this etheric 団体／死体 which Davis saw 現れるing from its poor outworn envelope of protoplasm, which finally lay empty upon the bed like the shrivelled chrysalis when the moth is 解放する／自由な. The 過程 began by an extreme 集中 in the brain, which became more and more luminous as the extremities became darker. It is probable that man never thinks so 明確に, or is so intensely conscious, as he becomes after all means of 示すing his thoughts have left him. Then the new 団体／死体 begins to 現れる, the 長，率いる 解放する／撤去させるing itself first. Soon it has 完全に 解放する／自由なd itself, standing at 権利-angles to the 死体, with its feet 近づく the 長，率いる, and with some luminous 決定的な 禁止（する）d between which corresponds to the umbilical cord. When the cord snaps a small 部分 is drawn 支援する into the dead 団体／死体, and it is this which 保存するs it from instant putrefaction. As to the etheric 団体／死体, it takes some little time to adapt itself to its new surroundings, and in this instance it then passed out through the open doors. "I saw her pass through the 隣接するing room, out of the door and step from the house into the atmosphere . すぐに upon her emergement from the house she was joined by two friendly spirits from the spiritual country, and after tenderly 認めるing and communing with each other the three, in the most graceful manner, began 上がるing obliquely through the ethereal envelopment of our globe. They walked so 自然に and fraternally together that I could scarcely realize the fact that they trod the 空気／公表する—they seemed to be walking on the 味方する of a glorious but familiar mountain. I continued to gaze upon them until the distance shut them from my 見解（をとる）."
Such is the 見通し of Death as seen by A. J. Davis—a very different one from that dark horror which has so long obsessed the human imagination. If this be the truth, then we can sympathize with Dr. Hodgson in his exclamation, "I can hardly 耐える to wait." But is it true? We can only say that there is a 広大な／多数の／重要な 取引，協定 of corroborative 証拠.
Many who have been in the cataleptic 条件, or who have been so ill that they have sunk into 深い 昏睡, have brought 支援する impressions very 一貫した with Davis's explanation, though others have returned with their minds 完全に blank. The author, when at Cincinnati in 1923, was brought into 接触する with a Mrs. 修道士, who had been 始める，決める 負かす／撃墜する as dead by her doctors, and for an hour or so had experienced a 地位，任命する-mortem 存在 before some freak of 運命／宿命 回復するd her to life. She wrote a short account of her experience, in which she had a vivid remembrance of walking out of the room, just as Davis 述べるd, and also of the silver thread which continued to 部隊 her living soul to her comatose 団体／死体. A remarkable 事例／患者 was 報告（する）／憶測d in Light, also (March 25, 1922), in which the five daughters of a dying woman, all of them clairvoyant, watched and 報告（する）／憶測d the 過程 of their mother's death. There again the description of the 過程 was very analogous to that given, and yet there is 十分な difference in this and other accounts to 示唆する that the sequence of events is not always 規制するd by the same 法律s. Another variation of extreme 利益／興味 is to be 設立する in a 製図／抽選 done by a child medium which 描写するs the soul leaving the 団体／死体 and is 述べるd in Mrs. De Morgan's "From 事柄 to Spirit" (p. 121). This 調書をとる／予約する, with its 重大な preface by the celebrated mathematician Professor De Morgan, is one of the 開拓する 作品 of the spiritual movement in 広大な／多数の／重要な Britain. When one 反映するs that it was published in 1863 one's heart grows 激しい at the success of those 軍隊s of obstruction, 反映するd so 堅固に in the 圧力（をかける）, which have 後継するd for so many years in standing between God's message and the human race.
The prophetic 力／強力にする of Davis can only be got over by the sceptic if he ignores the 記録，記録的な／記録する. Before 1856 he prophesied in 詳細（に述べる） the coining of the モーター car and of the typewriter. In his 調書をとる／予約する, "The Penetralia," appears the に引き続いて:
"Question: Will utilitarianism make any 発見s in other locomotive directions?"
"Yes; look out about these days for carriages and travelling saloons on country roads—without horses, without steam, without any 明白な 動機 力／強力にする moving with greater 速度(を上げる） and far more safety than at 現在の. Carriages will be moved by a strange and beautiful and simple admixture of aqueous and atmospheric gases—so easily condensed, so 簡単に 点火（する）d, and so imparted by a machine somewhat 似ているing our engines, as to be 完全に 隠すd and manageable between the 今後 wheels. These 乗り物s will 妨げる many 当惑s now experienced by persons living in thinly 居住させるd 領土s. The first requisite for these land-locomotives will be good roads, upon which with your engine, without your horses, you may travel with 広大な／多数の／重要な rapidity. These carriages seem to me of uncomplicated construction."
"He was next asked:
"Do you perceive any 計画（する） by which to 促進する the art of 令状ing?"
"Yes; I am almost moved to invent an (a)自動的な／(n)自動拳銃 psychographer—that is, an 人工的な soul-writer. It may be 建設するd something like a piano, one を締める or 規模 of 重要なs to 代表する the elementary sounds; another and lower tier to 代表する a combination, and still another for a 早い re-combination; so that a person, instead of playing a piece of music, may touch off a sermon or a poem."
So, too, this seer, in reply to a query regarding what was then 称する，呼ぶ／期間／用語d "atmospheric 航海," felt "深く，強烈に impressed" that "the necessary 機械装置—to transcend the 逆の 現在のs of 空気／公表する, so that we may sail as easily and 安全に and pleasantly as birds—is 扶養家族 on a new 動機 力／強力にする. This 力／強力にする will come. It will not only move the locomotive on the rail, and the carriage on the country road, but the 空中の cars also, which will move through the sky from country to country."
He 予報するd the coming of Spiritualism in his "原則s of Nature," published in 1847, where he says:
It is a truth that spirits commune with one another while one is in the 団体／死体 and the other in the higher spheres—and this, too, when the person in the 団体／死体 is unconscious of the influx, and hence cannot be 納得させるd of the fact; and this truth will ere long 現在の itself in the form of a living demonstration. And the world will あられ／賞賛する with delight the 勧めるing-in of that 時代 when the 内部のs of men will be opened, and the spiritual communion will be 設立するd such as is now 存在 enjoyed by the inhabitants of 火星, Jupiter and Saturn.
In this 事柄 Davis's teaching was 限定された, but it must be 認める that in a good 取引，協定 of his work he is 不明確な／無期限の and that it is hard reading, for it is disfigured by the use of long words, and occasionally he even invents a vocabulary of his own. It was, however, on a very high moral and 知識人 level, and might be best 述べるd as an up-to-date Christianity with Christ's 倫理学 適用するd to modern problems and 完全に 解放する／自由なd from all trace of dogma. "文書の 宗教," as Davis called it, was not in his opinion 宗教 at all. That 指名する could only be 適用するd to the personal 製品 of 推論する／理由 and spirituality. Such was the general line of teaching, mixed up with many 発覚s of Nature, which was laid 負かす／撃墜する in the 連続する 調書をとる／予約するs of the "Harmonial Philosophy" which 後継するd "Nature's Divine 発覚s," and 占領するd the next few years of his life. Much of the teaching appeared in a strange paper called "The Univercoelum," and much was spread by lectures in which he laid before the public the results of his 発覚s.
In his spiritual 見通し Davis saw an 協定 of the universe which corresponds closely with that which Swedenborg had already 公式文書，認めるd, and with that afterwards taught by the spirits and 受託するd by the Spiritualists. He saw a life which 似ているd that of earth, a life that may be called 半分-構成要素, with 楽しみs and 追跡s that would 控訴，上告 to our natures which had been by no means changed by death. He saw 熟考する／考慮する for the studious, congenial 仕事s for the energetic, art for the artistic, beauty for the lover of Nature, 残り／休憩（する） for the 疲れた／うんざりした ones. He saw 卒業生（する）d 段階s of spiritual life, through which one slowly rose to the sublime and the celestial. He carried his magnificent 見通し onward beyond the 現在の universe, and saw it 解散させる once more into the 解雇する／砲火／射撃-もや from which it had 強固にする／合併する／制圧するd, and then 強固にする／合併する／制圧する once more to form the 行う／開催する／段階 on which a higher 進化 could take place, the highest class here starting as the lowest class there. This 過程 he saw 新たにする itself innumerable times, covering 一兆s of years, and ever working に向かって refinement and purification. These spheres he pictured as concentric （犯罪の）一味s 一連の会議、交渉／完成する the world, but as he 収容する／認めるs that neither time nor space define themselves 明確に in his 見通しs, we need not take their 地理学 in too literal a sense. The 反対する of life was to qualify for 進歩 in this tremendous 計画／陰謀, and the best method of human 進歩 was to get away from sin—not only the sins which are usually 認めるd, but also those sins of bigotry, narrowness and hardness, which are very 特に blemishes not of the ephemeral flesh but of the 永久の spirit. For this 目的 the return to simple life, simple beliefs, and 原始の brotherhood was 必須の. Money, alcohol, lust, 暴力／激しさ and priestcraft—in its 狭くする sense—were the 長，指導者 妨害s to racial 進歩.
It must be 認める that Davis, so far as one can follow his life, lived up to his own professions. He was very humble-minded, and yet he was of the stuff that saints are made of. His autobiography 延長するs only to 1857, so that he was little over thirty when he published it, but it gives a very 完全にする and いつかs an involuntary insight into the man. He was very poor, but he was just and charitable. He was very earnest, and yet he was 患者 in argument and gentle under contradiction. The worst 動機s were imputed to him, and he 記録，記録的な／記録するs them with a tolerant smile. He gives a 十分な account of his first two marriages, which were as unusual as everything else about him, but which 反映する nothing but credit upon him. From the date at which "The 魔法 Staff" finishes he seems to have carried on the same life of 補欠／交替の／交替する 令状ing and lecturing, winning more and more the ear of the world, until he died in the year 1910 at the age of eighty-four. The last years of his life he spent as keeper of some small 調書をとる／予約する-蓄える／店 in Boston. The fact that his "Harmonial Philosophy" has now passed through some forty 版s in the 部隊d 明言する／公表するs is a proof that the seed which he scattered so assiduously has not all fallen upon barren ground.
What is of importance to us is the part played by Davis at the 開始／学位授与式 of the spiritual 発覚. He began to 準備する the ground before that 発覚 occurred. He was 明確に 運命にあるd to be closely associated with it, for he was aware of the 構成要素 demonstration at Hydesville upon the very day when it occurred. From his 公式文書，認めるs there is 引用するd the 宣告，判決, under the 決定的な date of March 31, 1848: "About daylight this morning a warm breathing passed over my 直面する and I heard a 発言する／表明する, tender and strong, 説, 'Brother, the good work has begun—behold, a living demonstration is born.' I was left wondering what could be meant by such a message." It was the beginning of the mighty movement in which he was to 行為／法令／行動する as prophet. His own 力／強力にするs were themselves supernormal upon the mental 味方する, just as the physical 調印するs were upon the 構成要素 味方する. Each 補足（する）d the other. He was, up to the 限界 of his capacity, the soul of the movement, the one brain which had a （疑いを）晴らす 見通し of the message which was 先触れ（する）d in so novel and strange a way. No man can take the whole message, for it is infinite, and rises ever higher as we come into 接触する with higher 存在s, but Davis 解釈する／通訳するd it so 井戸／弁護士席 for his day and 世代 that little can be 追加するd even now to his conception.
He had 前進するd one step beyond Swedenborg, though he had not Swedenborg's mental 器具／備品 with which to 保安官 his results. Swedenborg had seen a heaven and hell, even as Davis saw it and has 述べるd it with fuller 詳細（に述べる）. Swedenborg did not, however, get a （疑いを）晴らす 見通し of the position of the dead and the true nature of the spirit world with the 可能性 of return as it was 明らかにする／漏らすd to the American seer. This knowledge （機の）カム slowly to Davis. His strange interviews with what he 述べるd as "materialized spirits" were exceptional things, and he drew no ありふれた 結論s from them. It was later when he was brought into 接触する with actual spiritual phenomena that he was able to see the 十分な meaning of them. This 接触する was not 設立するd at Rochester, but rather at Stratford in Connecticut, where Davis was a 証言，証人／目撃する of the Poltergeist phenomena which broke out in the 世帯 of a clergyman, Dr. Phelps, in the 早期に months of 1850. A 熟考する／考慮する of these led him to 令状 a 小冊子, "The Philosophy of Spiritual Intercourse," 拡大するd afterwards to a 調書をとる／予約する which 含む／封じ込めるs much which the world has not yet mastered. Some of it, in its wise 抑制, may also be commended to some Spiritualists. "Spiritualism is useful as a living demonstration of a 未来 存在," he says. "Spirits have 補佐官d me many times, but they do not 支配（する）／統制する either my person or my 推論する／理由. They can and do 成し遂げる kindly offices for those on earth. But 利益s can only be 安全な・保証するd on the 条件 that we 許す them to become our teachers and not our masters—that we 受託する them as companions, not as gods to be worshipped." Wise words—and a modern restatement of the 決定的な 発言／述べる of Saint Paul that the prophet must not be 支配する to his own gifts.
ーするために explain adequately the life of Davis one has to 上がる to supernormal 条件s. But even then there are 代案／選択肢 explanations. When one considers the に引き続いて 否定できない facts:
1. That he （人命などを）奪う，主張するs to have seen and heard the materialized form of Swedenborg before he knew anything of his teachings.
2. That something 所有するd this ignorant 青年, which gave him 広大な／多数の／重要な knowledge.
3. That this knowledge took the same 幅の広い 広範囲にわたる 全世界の／万国共通の lines which were characteristic of Swedenborg.
4. But that they went one step さらに先に, having 追加するd just that knowledge of spirit 力／強力にする which Swedenborg may have 達成するd after his death.
Considering these four points, then, is it not a feasible hypothesis that the 力／強力にする which controlled Davis was 現実に Swedenborg? It would be 井戸／弁護士席 if the estimable but very 狭くする and 限られた／立憲的な New Church took such 可能性s into account. But whether Davis stood alone, or whether he was the reflection of one greater than himself, the fact remains that he was a 奇蹟 man, the 奮起させるd, learned, uneducated apostle of the new 免除. So 永久の has been his 影響（力） that the 井戸／弁護士席-known artist and critic Mr. E. Wake Cook, in his remarkable 調書をとる／予約する "Retrogression in Art,"* harks 支援する to Davis's teaching as the one modern 影響（力） which could recast the world. Davis left his 示す 深い upon Spiritualism. "Summerland," for example, as a 指名する for the modern 楽園, and the whole system of Lyceum schools with their ingenious organization, are of his 工夫するing. As Mr. Baseden Butt has 発言／述べるd, "Even to-day the 十分な and final extent of his 影響（力） is 極端に difficult, if not impossible, to 査定する／（税金などを）課す."
* Hutchinson's, 1924. Occult Review, February, 1925.
The Hydesville Cottage
WE have now traced さまざまな disconnected and 不規律な uprushes of psychic 軍隊 in the 事例／患者s which have been 始める，決める 前へ／外へ, and we come at last to the particular episode which was really on a lower level than those which had gone before, but which occurred within the ken of a practical people who 設立する means to 調査する it 完全に and to introduce 推論する／理由 and system into what had been a mere 反対する of aimless wonder. It is true that the circumstances were lowly, the actors humble, the place remote, and the communication sordid, 存在 based on no higher 動機 than 復讐. When, however, in the everyday 事件／事情／状勢s of this world one wishes to 実験（する） whether a telegraphic wire is in 操作／手術, one notices whether a message comes through, and the high or low nature of that message is やめる a 第２位 consideration. It is said that the first message which 現実に （機の）カム through the Transatlantic cable was a commonplace 調査 from the 実験（する）ing engineer. 非，不，無 the いっそう少なく, kings and 大統領，／社長s have used it since. So it is that the humble spirit of the 殺人d peddler of Hydesville may have opened a gap into which the angels have thronged. There is good and bad and all that is 中間の on the Other 味方する as on this 味方する of the 隠す. The company you attract depends upon yourself and your own 動機s.
Hydesville is a typical little hamlet of New York 明言する／公表する, with a 原始の 全住民 which was, no 疑問, half-educated, but was probably, like the 残り／休憩（する） of those small American centres of life, more detached from prejudice and more receptive of new ideas than any other 始める，決める of people at that time. This particular village, 据えるd about twenty miles from the rising town of Rochester, consisted of a cluster of 木造の houses of a very humble type. It was in one of these, a 住居 which would certainly not pass the 必要物／必要条件s of a British 地区 会議 surveyor, that there began this 開発 which is already, in the opinion of many, by far the most important thing that America has given to the commonweal of the world. It was 住むd by a decent 農業者 family of the 指名する of Fox—a 指名する which, by a curious coincidence, has already been 登録（する）d in 宗教的な history as that of the apostle of the Quakers. Besides the father and mother, who were Methodists in 宗教, there were two children 居住（者） in the house at the time when the manifestations reached such a point of intensity that they attracted general attention. These children were the daughters — Margaret, 老年の fourteen, and Kate, 老年の eleven. There were several other children out in the world, of whom only one, Leah, who was teaching music in Rochester, need come into this narrative.
The little house had already 設立するd a somewhat uncanny 評判. The 証拠 to this 影響 was collected and published very すぐに after the event, and seems to be as reliable as such 証拠 can be. In 見解（をとる） of the extreme importance of everything which 耐えるs upon the 事柄, some 抽出するs from these depositions must be 挿入するd, but to 避ける dislocation of the narrative the 証拠 upon this point has been relegated to the 虫垂. We will therefore pass at once to the time of the tenancy of the Fox family, who took over the house on December 11, 1847. It was not until the next year that the sounds heard by the previous tenants began once more. These sounds consisted of rapping noises. A 非難する would seem to be the not unnatural sound to be produced by outside 訪問者s when they wished to 通知する their presence at the door of human life and 願望（する）d that door to be opened for them. Just such 非難するs (all unknown to these unread 農業者s) had occurred in England in 1661 at the house of Mr. Mompesson, at Tedworth.* 非難するs, too, are 記録，記録的な／記録するd by Melancthon as having occurred at Oppenheim, in Germany, in 1520, and 非難するs were heard at the Epworth Vicarage in 1716. Here they were once more, and at last they were 運命にあるd to have the の近くにd door open.
* Saducismus Triumphatus, by Rev. Joseph Glanvil.
The noises do not seem to have incommoded the Fox family until the middle of March, 1848. From that date onwards they continually 増加するd in intensity. いつかs they were a mere knocking; at other times they sounded like the movement of furniture. The children were so alarmed that they 辞退するd to sleep apart and were taken into the bedroom of their parents. So vibrant were the sounds that the beds thrilled and shook. Every possible search was made, the husband waiting on one 味方する of the door and the wife on the other, but the rappings still continued. It was soon noticed that daylight was inimical to the phenomena, and this 自然に 強化するd the idea of trickery, but every possible 解答 was 実験（する）d and failed. Finally, upon the night of March 31 there was a very loud and continued 突発／発生 of inexplicable sounds. It was on this night that one of the 広大な／多数の／重要な points of psychic 進化 was reached, for it was then that young Kate Fox challenged the unseen 力／強力にする to repeat the snaps of her fingers. That rude room, with its earnest, expectant, half-覆う？ occupants with eager 上昇傾向d 直面するs, its circle of candlelight, and its 激しい 影をつくる／尾行するs lurking in the corners, might 井戸／弁護士席 be made the 支配する of a 広大な／多数の／重要な historical 絵. Search all the palaces and chancelleries of 1848, and where will you find a 議会 which has made its place in history as 安全な・保証する as this little bedroom of a shack?
The child's challenge, though given with flippant words, was 即時に answered. Every snap was echoed by a knock. However humble the 操作者 at either end, the spiritual telegraph was at last working, and it was left to the patience and moral earnestness of the human race to 決定する how high might be the uses to which it was put in the 未来. Unexplained 軍隊s were many in the world, but here was a 軍隊 （人命などを）奪う，主張するing to have 独立した・無所属 知能 at the 支援する of it. That was the 最高の 調印する of a new 出発.
Mrs. Fox was amazed at this 開発, and at the その上の 発見 that the 軍隊 could 明らかに see 同様に as hear, for when Kate snapped her fingers without sound the 非難する still 答える／応じるd. The mother asked a 一連の questions, the answers to which, given in numerals, showed a greater knowledge of her own 事件／事情／状勢s than she herself 所有するd, for the 非難するs 主張するd that she had had seven children, 反して she 抗議するd that she had borne only six, until one who had died 早期に （機の）カム 支援する to her mind. A 隣人, Mrs. Redfield, was called in, and her amusement was changed to wonder, and finally to awe, as she also listened to 訂正する answers to intimate questions.
The 隣人s （機の）カム flocking in as some rumours of these wonders got about, and the two children were carried off by one of them, while Mrs. Fox went to spend the night at Mrs. Redfield's. In their absence the phenomena went on 正確に／まさに the same as before, which 配置する／処分する／したい気持ちにさせるs once for all of those theories of 割れ目ing toes and dislocating 膝s which have been so frequently put 今後 by people unaware of the true facts.
Having formed a sort of informal 委員会 of 調査, the （人が）群がる, in shrewd Yankee fashion, spent a large part of the night of March 31 in playing question and answer with the unseen 知能. によれば its own account he was a spirit; he had been 負傷させるd in that house; he rapped out the 指名する of a former occupant who had 負傷させるd him; he was thirty-one years old at the time of death (which was five years before); he had been 殺人d for money; he had been buried in the cellar ten feet 深い. On descending to the cellar, dull, 激しい 強くたたくs, coming 明らかに from under the earth, broke out when the 捜査官／調査官 stood at the centre. There was no sound at other times. That, then, was the place of burial! It was a 隣人 指名するd Duesler who, first of all modern men, called over the alphabet and got answers by 非難するs on the letters. In this way the 指名する of the dead man was 得るd — Charles B. Rosma. The idea of connected messages was not developed until four months later, when Isaac 地位，任命する, a Quaker, of Rochester, was the 開拓する. These, in very 簡潔な／要約する 輪郭（を描く）, were the events of March 31, which were continued and 確認するd upon the 後継するing night, when not より小数の than a couple of hundred people had 組み立てる／集結するd 一連の会議、交渉／完成する the house. Upon April 2 it was 観察するd that the 非難するs （機の）カム in the day 同様に as at night.
Such is a synopsis of the events of the night of March 31, 1848, but as it was the small root out of which sprang so 広大な／多数の／重要な a tree, and as this whole 容積／容量 may be said to be a monument to its memory, it would seem fitting that the story should be given in the very words of the two 初めの adult 証言，証人／目撃するs. Their 証拠 was taken within four days of the occurrence, and forms part of that admirable piece of psychic 研究 upon the part of the 地元の 委員会 which will be 述べるd and commented upon later. Mrs. Fox 退位させる／宣誓証言するd:
On the night of the first 騒動 we all got up, lighted a candle and searched the entire house, the noises continuing during the time, and 存在 heard 近づく the same place. Although not very loud, it produced a jar of the bedsteads and 議長，司会を務めるs that could be felt when we were in bed. It was a tremulous 動議, more than a sudden jar. We could feel the jar when standing on the 床に打ち倒す. It continued on this night until we slept. I did not sleep until about twelve o'clock. On March 30th we were 乱すd all night. The noises were heard in all parts of the house. My husband 駅／配置するd himself outside of the door while I stood inside, and the knocks （機の）カム on the door between us. We heard footsteps in the pantry, and walking downstairs; we could not 残り／休憩（する）, and I then 結論するd that the house must be haunted by some unhappy restless spirit. I had often heard of such things, but had never 証言，証人／目撃するd anything of the 肉親，親類d that I could not account for before.
On Friday night, March 31st, 1848, we 結論するd to go to bed 早期に and not 許す ourselves to be 乱すd by the noises, but try and get a night's 残り／休憩（する）. My husband was here on all these occasions, heard the noises, and helped search. It was very 早期に when we went to bed on this night — hardly dark. I had been so broken of my 残り／休憩（する） I was almost sick. My husband had not gone to bed when we first heard the noise on this evening. I had just lain 負かす／撃墜する. It 開始するd as usual. I knew it from all other noises I had ever heard before. The children, who slept in the other bed in the room, heard the rapping, and tried to make 類似の sounds by snapping their fingers.
My youngest child, Cathie, said: "Mr. Splitfoot, do as I do," clapping her 手渡すs. The sound 即時に followed her with the same number of 非難するs. When she stopped, the sound 中止するd for a short time. Then Margaretta said, in sport, "Now, do just as I do. Count one, two, three, four," striking one 手渡す against the other at the same time; and the 非難するs （機の）カム as before. She was afraid to repeat them. Then Cathie said in her childish 簡単, "Oh, mother, I know what it is. To-morrow is April-fool day, and it's somebody trying to fool us."
I then thought I could put a 実験（する） that no one in the place could answer. I asked the noise to 非難する my different children's ages, successively. 即時に, each one of my children's ages was given 正確に, pausing between them 十分に long to individualize them until the seventh, at which a longer pause was made, and then three more emphatic 非難するs were given, corresponding to the age of the little one that died, which was my youngest child.
I then asked: "Is this a human 存在 that answers my questions so 正確に?" There was no 非難する. I asked: "Is it a spirit? If it is, make two 非難するs." Two sounds were given as soon as the request was made. I then said "If it was an 負傷させるd spirit, make two 非難するs," which were 即時に made, 原因（となる）ing the house to tremble. I asked: "Were you 負傷させるd in this house?" The answer was given as before. "Is the person living that 負傷させるd you?"
Answered by 非難するs in the same manner. I ascertained by the same method that it was a man, 老年の thirty-one years, that he had been 殺人d in this house, and his remains were buried in the cellar; that his family consisted of a wife and five children, two sons and three daughters, all living at the time of his death, but that his wife had since died. I asked: "Will you continue to 非難する if I call my 隣人s that they may hear it too?" The 非難するs were loud in the affirmative.
My husband went and called in Mrs. Redfield, our nearest 隣人. She is a very candid woman. The girls were sitting up in bed 粘着するing to each other, and trembling with terror. I think I was as 静める as I am now. Mrs. Redfield （機の）カム すぐに (this was about half-past seven), thinking she would have a laugh at the children. But when she saw them pale with fright, and nearly speechless, she was amazed, and believed there was something more serious than she had supposed. I asked a few questions for her, and was answered as before. He told her age 正確に／まさに. She then called her husband, and the same questions were asked and answered.
Then Mr. Redfield called in Mr. Duesler and wife, and several others. Mr. Duesler then called in Mr. and Mrs. Hyde, also Mr. and Mrs. Jewell. Mr. Duesler asked many questions, and received answers. I then 指名するd all the 隣人s I could think of, and asked if any of them had 負傷させるd him, and received no answer. Mr. Duesler then asked questions and received answers. He asked: "Were you 殺人d?" 非難するs affirmative. "Can your 殺害者 be brought to 司法（官）?" No sound. "Can he be punished by the 法律?" No answer. He then said: "If your 殺害者 cannot be punished by the 法律, manifest it by 非難するs," and the 非難するs were made 明確に and distinctly. In the same way, Mr. Duesler ascertained that he was 殺人d in the east bedroom about five years ago and that the 殺人 was committed by a Mr. on a Tuesday night at twelve o'clock; that he was 殺人d by having his throat 削減（する） with a butcher knife; that the 団体／死体 was taken 負かす／撃墜する to the cellar; that it was not buried until the next night; that it was taken through the buttery, 負かす／撃墜する the stairway, and that it was buried ten feet below the surface of the ground. It was also ascertained that he was 殺人d for his money, by 非難するs affirmative.
"How much was it—one hundred?" No 非難する. "Was it two hundred?" etc., and when he について言及するd five hundred the 非難するs replied in the affirmative.
Many called in who were fishing in the creek, and all heard the same questions and answers. Many remained in the house all night. I and my children left the house.
My husband remained in the house with Mr. Redfield all night. On the next Saturday the house was filled to 洪水ing. There were no sounds heard during day, but they 開始するd again in the evening. It was said that there were over three hundred persons 現在の at the time. On Sunday morning the noises were heard throughout the day by all who （機の）カム to the house.
On Saturday night, April 1st, they 開始するd digging in the cellar; they dug until they carne to water, and then gave it up. The noise was not heard on Sunday evening nor during the night. Stephen B. Smith and wife (my daughter Marie), and my son David S. Fox and wife, slept in the room this night.
I have heard nothing since that time until yesterday. In the forenoon of yesterday there were several questions answered in the usual way by rapping. I have heard the noise several times to-day.
I am not a 信奉者 in haunted houses or supernatural 外見s. I am very sorry that there has been so much excitement about it. It has been a 広大な／多数の／重要な 取引，協定 of trouble to us. It was our misfortune to live here at this time; but I am willing and anxious that the truth should be known, and that a true 声明 should be made. I cannot account for these noises; all that I know is that they have been heard 繰り返して, as I have 明言する／公表するd. I have heard this rapping again this (Tuesday) morning, April 4. My children also heard it.
I certify that the foregoing 声明 has been read to me, and that the same is true; and that I should be willing to take my 誓い that it is so, if necessary."
(調印するd) MARGARET FOX.
April 11, 1848.
声明 by John D. Fox
I have heard the above 声明 of my wife, Margaret Fox, read, and hereby certify that the same is true in all its particulars. I heard the same rappings which she has spoken of, in answer to the questions, as 明言する／公表するd by her. There have been a 広大な／多数の／重要な many questions besides those asked, and answered in the same way. Some have been asked a 広大な／多数の／重要な many times, and they have always received the same answers. There has never been any contradiction whatever.
I do not know of any way to account for those noises, as 存在 原因（となる）d by any natural means. We have searched every nook and corner in and about the house, at different times, to ascertain, if possible, whether anything or anybody was secreted there that could make the noise, and have not been able to find anything which would or could explain the mystery. It has 原因（となる）d a 広大な／多数の／重要な 取引，協定 of trouble and 苦悩.
Hundreds have visited the house, so that it is impossible for us to …に出席する to our daily 占領／職業s; and I hope that, whether 原因（となる）d by natural or supernatural means, it will be ascertained soon. The digging in the cellar will be 再開するd as soon as the water settles, and then it can be ascertained whether there are any 指示，表示する物s of a 団体／死体 ever having been buried there; and if there are, I shall have no 疑問 but that it is of supernatural origin.
(調印するd) JOHN D. FOX.
April 11, 1848
The 隣人s had formed themselves into a 委員会 of 調査, which for sanity and efficiency might be a lesson to many その後の re 捜査員s. They did not begin by 課すing their own 条件s, but they started without prejudice to 記録，記録的な／記録する the facts 正確に／まさに as they 設立する them. Not only did they collect and 記録，記録的な／記録する the impressions of everyone 関心d, but they 現実に had the 証拠 in printed form within a month of the occurrence. The author has in vain 試みる／企てるd to get an 初めの copy of the 小冊子, "A 報告（する）／憶測 of the Mysterious Noises heard in the House of Mr. John D. Fox," published at Canandaigua, New York, but he has been 現在のd with a facsimile of the 初めの, and it is his considered opinion that the fact of human 生き残り and 力／強力にする of communication was definitely 証明するd to any mind 有能な of 重さを計るing 証拠 from the day of the 外見 of that 文書. 71
The 声明 made by Mr. Duesler, 長，指導者 of the 委員会, gives important 証言 to the occurrence of the noises and jars in the absence of the Fox girls from the house, and 配置する／処分する／したい気持ちにさせるs once and for ever of all 疑惑 of their complicity in these events. Mrs. Fox, as we have seen, referring to the night of Friday, March 31, said: "I and my children left the house." Part of Mr. Duesler's 声明 reads:
I live within a few 棒s of the house in which these sounds have been heard. The first I heard anything about them was a week ago last Friday evening (March 31st). Mrs. Redfield （機の）カム over to my house to get my wife to go over to Mrs. Fox's. Mrs. R. appeared to be very much agitated. My wife 手配中の，お尋ね者 me to go over with them, and I accordingly went . This was about nine o'clock in the evening. There were some twelve or fourteen persons 現在の when I left them. Some were so 脅すd that they did not want to go into the room.
I went into the room and sat 負かす／撃墜する on the bed. Mr. Fox asked a question and I heard the rapping, which they had spoken of, distinctly. I felt the bedstead jar when the sounds were produced.
The Hon. Robert Dale Owen,* a member of the 部隊d 明言する／公表するs 議会, and 以前は American 大臣 to Naples, 供給（する）s a few 付加 particulars in his narrative, written after conversations with Mrs. Fox and her daughters, Margaret and Catharine. 述べるing the night of March 31, 1848, he says ("Footfalls, etc.," p. 287):
* Author of Footfalls On The 境界 Of Another World (1860), and The Debatable Land (1871).
The parents had had the children's beds 除去するd into their bedroom, and 厳密に enjoined them not to talk of noises even if they heard them. But scarcely had the mother seen them 安全に in bed and was retiring to 残り／休憩（する） herself when the children cried out, "Here they are again!" The mother chid them, and lay 負かす／撃墜する. Thereupon the noises became louder and more startling. The children sat up in bed. Mrs. Fox called in her husband. The night 存在 風の強い, it 示唆するd itself to him that it might be the 動揺させるing of the sashes. He tried several, shaking them to see if they were loose. Kate, the youngest girl, happened to 発言／述べる that as often as her father shook a window-sash the noises seemed to reply. 存在 a lively child, and in a 手段 accustomed to what was going on, she turned to where the noise was, snapped her fingers, and called out, "Here, old Splitfoot, do as I do." The knocking 即時に 答える／応じるd. That was the very 開始／学位授与式. Who can tell where the end will be? . Mr. Mompesson, in bed with his little daughter (about Kate's age) whom the sound seemed 主として to follow, "観察するd that it would 正確に／まさに answer, in drumming, anything that was beaten or called for." But his curiosity led him no その上の. Not so Kate Fox. She tried, by silently bringing together her thumb and forefinger, whether she could still 得る a 返答. Yes! It could see, then, 同様に as hear! She called her mother. "Only look, mother!" she said, bringing together her finger and thumb as before. And as often as she repeated the noiseless 動議, just so often 答える／応じるd the 非難するs.
In the summer of 1848 Mr. David Fox, with the 援助 of Mr. Henry Bush, Mr. Lyman Granger, of Rochester, and others, 再開するd digging in the cellar. At a depth of five feet they 設立する a plank, and その上の digging 公表する／暴露するd charcoal and quicklime, and finally human hair and bones, which were pronounced by 専門家 医療の 証言 to belong to a human 骸骨／概要. It was not until fifty-six years later that a その上の 発見 was made which 証明するd beyond all 疑問 that someone had really been buried in the cellar of the Fox house.
This 声明 appeared in The Boston 定期刊行物 (a 非，不，無- Spiritualistic paper) of November 23, 1904, and runs as follows:
Rochester, N.Y., Nov. 22nd, 1904: The 骸骨／概要 of the man supposed to have 原因（となる）d the rappings first heard by the Fox sisters in 1848 has been 設立する in the 塀で囲むs of the house 占領するd by the sisters, and （疑いを）晴らすs them from the only 影をつくる／尾行する of 疑問 held 関心ing their 誠実 in the 発見 of spirit communication.
The Fox sisters 宣言するd they learned to communicate with the spirit of a man, and that he told them he had been 殺人d and buried in the cellar. Repeated 穴掘りs failed to 位置を示す the 団体／死体 and thus give proof 肯定的な of their story.
The 発見 was made by school-children playing in the cellar of the building in Hydesville known as the "Spook House," where the Fox sisters heard the wonderful rappings. William H. Hyde, a reputable 国民 of Clyde, who owns the house, made an 調査 and 設立する an almost entire human 骸骨／概要 between the earth and 崩壊するing cellar 塀で囲むs, undoubtedly that of the wandering peddler who, it was （人命などを）奪う，主張するd, was 殺人d in the east room of the house, and whose 団体／死体 was hidden in the cellar.
Mr. Hyde has 通知するd 親族s of the Fox sisters, and the notice of the 発見 will be sent to the 国家の Order of Spiritualists, many of whom remember having made 巡礼の旅 to the "Spook House," as it is 一般的に called. The finding of the bones 事実上 確認するs the sworn 声明 made by Margaret Fox, April 11, 1848.
There was discovered a peddler's tin box 同様に as the bones, and this box is now 保存するd at Lilydale, the central country 長，率いる-４半期/4分の1s of the American Spiritualists, to which also the old Hydesville house has been 輸送（する）d.
These 発見s settle the question for ever and 証明する conclusively that there was a 罪，犯罪 committed in the house, and that this 罪，犯罪 was 示すd by psychic means. When one 診察するs the result of the two diggings one can 再建する the circumstances. It is （疑いを）晴らす that in the first instance the 団体／死体 was buried with quicklime in the centre of the cellar. Later the 犯罪の was alarmed by the fact that this place was too open to 疑惑 and he had dug up the 団体／死体, or the main part of it, and reburied it under the 塀で囲む where it would be more out of the way. The work had been done so hurriedly, however, or in such imperfect light, that some （疑いを）晴らす traces were left, as has been seen, of the 初めの 墓／厳粛／彫る／重大な.
Was there 独立した・無所属 証拠 of such a 罪，犯罪? ーするために find it we have to turn to the deposition of Lucretia Pulver, who served as help during the tenancy of Mr. and Mrs. Bell, who 占領するd the house four years before. She 述べるs how a peddler （機の）カム to the house and how he stayed the night there with his wares. Her 雇用者s told her that she might go home that night.
I 手配中の，お尋ね者 to buy some things off the peddler but had no money with me, and he said he would call at our house next morning and sell them to me. I never saw him after this. About three days after this they sent for me to come 支援する. I accordingly （機の）カム 支援する .
I should think this peddler of whom I have spoken was about thirty years of age. I heard him conversing with Mrs. Bell about his family. Mrs. Bell told me that he was an old 知識 of theirs—that she had seen him several times before. One evening, about a week after this, Mrs. Bell sent me 負かす／撃墜する to the cellar to shut the outer door. In going across the cellar I fell 負かす／撃墜する 近づく the centre of it. It appeared to be uneven and loose in that part. After I got upstairs, Mrs. Bell asked me what I 叫び声をあげるd for and I told her. She laughed at me 存在 脅すd, and said it was only where the ネズミs had been at work in the ground. A few days after this, Mr. Bell carried a lot of dirt into the cellar just at night and was at work there some time. Mrs. Bell told me that he was filling up the ネズミ-穴を開けるs.
A short time after this Mrs. Bell gave me a thimble which she said she had bought of this peddler. About three months after this I visited her and she said the peddler had been there again and she showed me another thimble which she said she had bought from him. She showed me some other things which she said she had bought from him.
It is 価値（がある） 公式文書，認めるing that a Mrs. （競技場の）トラック一周 in 1847 had （人命などを）奪う，主張するd to have 現実に seen an apparition in the house, and that this 見通し was of a middle- sized man who wore grey pants, a 黒人／ボイコット frock-coat and 黒人／ボイコット cap. Lucretia Pulver 退位させる／宣誓証言するd that the peddler in life wore a 黒人／ボイコット frock-coat and light-coloured pants.
On the other 手渡す, it is only fair to 追加する that the Mr. Bell who 占領するd the house at that time was not a man of 悪名高い character, and one would willingly 譲歩する that an 告訴，告発 設立するd 完全に upon psychic 証拠 would be an 不公平な and intolerable thing. It is very different, however, when the proofs of a 罪，犯罪 have 現実に been discovered, and the 証拠 then centres 単に upon which tenant was in 所有／入手 at that particular time. The deposition of Lucretia Pulver assumes 決定的な importance in its 耐えるing upon this 事柄.
There are one or two points about the 事例／患者 which would 耐える discussion. One is that a man with so remarkable a 指名する as Charles B. Rosma should never have been traced, considering all the publicity which the 事例／患者 acquired. This would certainly at the time have appeared a formidable 反対, but with our fuller knowledge we 高く評価する／（相場などが）上がる how very difficult it is to get 指名するs 正確に across. A 指名する 明らかに is a 純粋に 従来の thing, and as such very different from an idea. Every practising Spiritualist has received messages which were 訂正する coupled with 指名するs which were mistaken. It is possible that the real 指名する was Ross, or かもしれない Rosmer, and that this error 妨げるd 身元確認，身分証明. Again, it is curious that he should not have known that his 団体／死体 had been moved from the centre of the cellar to the 塀で囲む, where it was 結局 設立する. We can only 記録，記録的な／記録する the fact without 試みる／企てるing to explain it.
Again, 認めるing that the young girls were the mediums and that the 力／強力にする was drawn from them, how （機の）カム the phenomena when they had 現実に been 除去するd from the house? To this one can only answer that though the 未来 was to show that the 力／強力にする did 現実に emanate from these girls, 非，不，無 the いっそう少なく it seemed to have permeated the house and to have been at the 処分 of the manifesting 力／強力にする for a time at least when the girls were not 現在の.
The Fox family were 本気で troubled by the 騒動s—Mrs. Fox's hair turned white in a week—and as it became 明らかな that these were associated with the two young daughters, these were sent from home. But in the house of her brother, David Fox, where Margaret went, and in that of her sister Leah, whose married 指名する was Mrs. Fish, at Rochester, where Catharine was staying, the same sounds were heard. Every 成果／努力 was made to 隠す these manifestations from the public, but they soon became known. Mrs. Fish, who was a teacher of music, was unable to continue her profession, and hundreds of people flocked to her house to 証言，証人／目撃する the new marvels. It should be 明言する／公表するd that either this 力／強力にする was contagious, or else it was descending upon many individuals 独立して from some ありふれた source. Thus Mrs. Leah Fish, the 年上の sister, received it, though in a いっそう少なく degree than Kate or Margaret. But it was no longer 限定するd to the Fox family. It was like some psychic cloud descending from on high and showing itself on those persons who were susceptible. 類似の sounds were heard in the home of Rev. A. H. Jervis, a Methodist 大臣, living in Rochester. Strong physical phenomena also began in the family of 助祭 Hale, of Greece, a town の近くに to Rochester. A little later Mrs. Sarah A. Tamlin and Mrs. Benedict, of Auburn, developed remarkable mediumship. Mr. Capron, the first historian of the movement, 述べるs Mrs. Tamlin as one of the most reliable mediums he had ever met, and says that though the sounds occurring in her presence were not so loud as those with the Fox family, the messages were 平等に 信頼できる.
It speedily became evident, then, that these unseen 軍隊s were no longer 大（公）使館員d to any building, but that they had transferred themselves to the girls. In vain the family prayed with their Methodist friends that 救済 would come. In vain also were exorcisms 成し遂げるd by the clergy of さまざまな creeds. Beyond joining with loud 非難するs in the Amens, the unseen presences took no notice of these 宗教的な 演習s.
The danger of blindly に引き続いて 申し立てられた／疑わしい spirit 指導／手引 was 明確に shown some months later in the 隣人ing town of Rochester, where a man disappeared under 怪しげな circumstances. An enthusiastic Spiritualist had messages by 非難するs which 発表するd a 殺人. The canal was dragged and the wife of the 行方不明の man was 現実に ordered to enter the canal, which nearly cost her her life. Some months later the absentee returned, having fled to Canada to 避ける a 令状 for 負債. This, as may 井戸／弁護士席 be imagined, was a blow to the young 教団. The public did not then understand what even now is so little understood, that death 原因（となる）s no change in the human spirit, that mischievous and humorous （独立の）存在s abound, and that the inquirer must use his own instincts and his own ありふれた sense at every turn. "Try the spirits that ye may know them." In the same year, in the same 地区, the truth of this new philosophy upon the one 味方する, and its 制限s and dangers on the other, were most 明確に 始める，決める 前へ／外へ. These dangers are with us still. The silly man, the arrogant inflated man, the cocksure man, is always a 安全な butt. Every 観察者／傍聴者 has had some trick played upon him. The author has himself had his 約束 sorely shaken by deception until some 補償するing proof has come along to 保証する him that it was only a lesson which he had received, and that it was no more fiendish or even remarkable that disembodied 知能s should be hoaxers than that the same 知能 inside a human 団体／死体 should find amusement in the same foolish way.
The whole course of the movement had now 広げるd and taken a more important turn. It was no longer a 殺人d man calling for 司法（官）. The peddler seemed to have been used as a 開拓する, and now that he had 設立する the 開始 and the method, a myriad of 知能s were 群れているing at his 支援する. Isaac 地位，任命する had 学校／設けるd the method of （一定の）期間ing by 非難するs, and messages were 注ぐing through. によれば these the whole system had been 工夫するd by the contrivance of a 禁止（する）d of thinkers and inventors upon the spirit 計画（する）, 真っ先の の中で whom was Benjamin Franklin, whose eager mind and 電気の knowledge in earth life might 井戸／弁護士席 qualify him for such a 投機・賭ける. Whether this （人命などを）奪う，主張する was true or not, it is a fact that Rosma dropped out of the picture at this 行う／開催する／段階, and that the intelligent knockings 趣旨d to be from the 死んだ friends of those inquirers who were 用意が出来ている to take a serious 利益／興味 in the 事柄 and to gather in reverent mood to receive the messages. That they still lived and still loved was the constant message from the beyond, …を伴ってd by many 構成要素 実験（する）s, which 確認するd the wavering 約束 of the new adherents of the movement. When asked for their methods of working and the 法律s which 治める／統治するd them, the answers were from the beginning 正確に／まさに what they are now: that it was a 事柄 関心d with human and spirit magnetism; that some who were richly endowed with this physical 所有物／資産／財産 were mediums; that this endowment was not やむを得ず 連合した to morality or 知能; and that the 条件 of harmony was 特に necessary to 安全な・保証する good results. In seventy 半端物 years we have learned very little more; and after all these years the 最初の／主要な 法律 of harmony is invariably broken at the いわゆる 実験（する） s饌nces, the members of which imagine that they have disproved the philosophy when they 得る 消極的な or disordered results, 反して they have 現実に 確認するd it.
In one of the 早期に communications the Fox sisters were 保証するd that "these manifestations would not be 限定するd to them, but would go all over the world." This prophecy was soon in a fair way to be 実行するd, for these new 力／強力にするs and その上の 開発s of them, which 含むd the discerning and 審理，公聴会 of spirits and the movement of 反対するs without 接触する, appeared in many circles which were 独立した・無所属 of the Fox family. In an incredibly short space of time the movement, with many eccentricities and 段階s of fanaticism, had swept over the Northern and Eastern 明言する／公表するs of the Union, always 保持するing that solid 核心 of actual 有形の fact, which might be occasionally ふりをするd by impostors, but always reasserted itself to the serious 捜査官／調査官 who could shake himself 解放する／自由な from preconceived prejudice. 無視（する）ing for the moment these wider 開発s, let us continue the story of the 初めの circles at Rochester.
The spirit messages had 勧めるd upon the small 禁止（する）d of 開拓するs a public demonstration of their 力／強力にするs in an open 会合 at Rochester—a proposition which was 自然に appalling to two shy country girls and to their friends. So incensed were the discarnate Guides by the 対立 of their earthly スパイ／執行官s that they 脅すd to 一時停止する the whole movement for a 世代, and did 現実に 砂漠 them 完全に for some weeks. At the end of that time communication was 回復するd and the 信奉者s, chastened by this interval of thought, put themselves unreservedly into the 手渡すs of the outside 軍隊s, 約束ing that they would dare all in the 原因（となる）. It was no light 事柄. A few of the clergy, 顕著に the Methodist 大臣, the Rev. A. H. Jervis, 決起大会／結集させるd to their 援助（する）, but the 大多数 雷鳴d from their pulpits against them, and the snob 熱望して joined in the 臆病な／卑劣な sport of 異端者-baiting. On November 14, 1849, the Spiritualists held their first 会合 at the Corinthian Hall, the largest 利用できる in Rochester. The audience, to its credit, listened with attention to the 解説，博覧会 of facts from Mr. Capron, of Auburn, the 主要な／長／主犯 （衆議院の）議長. A 委員会 of five 代表者／国会議員 国民s was then selected to 診察する into the 事柄 and to 報告（する）／憶測 upon the に引き続いて evening, when the 会合 would 組立て直す. So 確かな was it that this 報告（する）／憶測 would be unfavourable that the Rochester 民主党員 is 明言する／公表するd to have had its 主要な article 用意が出来ている, with the headline: "Entire （危険などに）さらす of the Rapping Humbug." The result, however, 原因（となる）d the editor to 持つ／拘留する his 手渡す. The 委員会 報告（する）／憶測d that the 非難するs were undoubted facts, though the （警察などへの）密告，告訴（状） was not 完全に 訂正する, that is, the answers to questions were "not altogether 権利 nor altogether wrong." They 追加するd that these 非難するs （機の）カム on 塀で囲むs and doors some distance from the girls, 原因（となる）ing a sensible vibration. "They 完全に failed to find any means by which it could be done."
This 報告（する）／憶測 was received with 不賛成 by the audience, and a second 委員会 from の中で the dissentients was formed. This 調査 was 反対／詐欺 導管d in the office of a lawyer. Kate, for some 推論する／理由, was away, and only Mrs. Fish and Margaret were 現在の. 非，不，無 the いっそう少なく, the sounds continued as before, though a Dr. Langworthy was introduced to 実験（する） the 可能性 of ventriloquism. The final 報告（する）／憶測 was that "the sounds were heard, and their 徹底的な 調査 had conclusively shown them to be produced neither by 機械／機構 nor ventriloquism, though what the スパイ／執行官 is they were unable to 決定する."
Again the audience turned 負かす／撃墜する the 報告（する）／憶測 of their own 委員会, and again a deputation was chosen from の中で the most extreme 対抗者s, one of whom 公約するd that if he could not find out the trick he would throw himself over the 落ちるs of the Genesee River. Their examination was 徹底的な to the length of brutality, and a 委員会 of ladies was associated with it. The latter stripped the 脅すd girls, who wept 激しく under their afflictions. Their dresses were then tied tightly 一連の会議、交渉／完成する their ankles and they were placed upon glass and other insulators. The 委員会 was 軍隊d to 報告（する）／憶測, "when they were standing on pillows with a handkerchief tied 一連の会議、交渉／完成する the 底（に届く） of their dresses, tight to the ankles, we all heard the rapping on the 塀で囲む and 床に打ち倒す distinctly." The 委員会 その上の 証言するd that their questions, some of them mental, had been answered 正確に.
So long as the public looked upon the movement as a sort of joke it was 用意が出来ている to be tolerantly amused, but when these 連続する 報告（する）／憶測s put the 事柄 in a more serious light, a wave of blackguardism swept over the town, which reached such a pitch that Mr. Willetts, a gallant Quaker, was compelled at the fourth public 会合 to 宣言する that "the 暴徒 of ruffians who designed to lynch the girls should do so, if they 試みる／企てるd it, over his dead 団体／死体." There was a disgraceful 暴動, the young women were 密輸するd out by a 支援する door, and 推論する／理由 and 司法（官） were for the moment clouded over by 軍隊 and folly. Then, as now, the minds of the 普通の／平均（する） men of the world were so crammed with the things that do not 事柄 that they had no space for the things that do 事柄. But 運命／宿命 is never in a hurry, and the movement went on. Many 受託するd the findings of the 連続する 委員会s as 存在 final, and indeed, it is difficult to see how the 申し立てられた／疑わしい facts could have been more 厳しく 実験（する）d. At the same time, this strong, new, fermenting ワイン began to burst some of the old 瓶／封じ込めるs into which it was 注ぐd to the excusable disgust of the public.
The many 控えめの, serious and 宗教的な circles were for a season almost obscured by swollen-長，率いるd ranters who imagined themselves to be in touch with every high （独立の）存在 from the Apostles downwards, some even （人命などを）奪う，主張するing the direct afflatus of the 宗教上の Ghost and emitting messages which were only saved from 存在 blasphemous by their crudity and absurdity. One community of these fanatics, who called themselves the Apostolic Circle of Mountain Cove, 特に distinguished themselves by their extreme （人命などを）奪う，主張するs and furnished good 構成要素 for the enemies of the new 免除. The 広大な／多数の／重要な 団体／死体 of Spiritualists turned away in 不賛成 from such exaggerations, but were unable to 妨げる them. Many 井戸／弁護士席-attested supernormal phenomena （機の）カム to support the failing spirits of those who were 苦しめるd by the so 超過s of the fanatics. On one occasion, which is 特に 納得させるing and 井戸／弁護士席-報告（する）／憶測d, two 団体／死体s of 捜査官／調査官s in separate rooms, at Rochester, on February 20, 1850, received the same message 同時に from some central 軍隊 which called itself Benjamin Franklin. This 二塁打 message was: "There will be 広大な／多数の／重要な changes in the nineteenth century. Things that now look dark and mysterious to you will be laid plain before your sight. Mysteries are going to be 明らかにする／漏らすd. The world will be en lightened." It must be 認める that, up to now, the prophecy has been only 部分的に／不公平に 実行するd, and it may at the same time be 譲歩するd that, with some startling exceptions, the 予測（する）s of the spirit people have not been remarkable for 正確, 特に where the element of time is 関心d.
The question has often been asked: "What was the 目的 of so strange a movement at this particular time, 認めるing that it is all that it （人命などを）奪う，主張するs to be?" 知事 Tallmadge, a 部隊d 明言する／公表するs 上院議員 of repute, was one of the 早期に 変えるs to the new 教団, and he has left it upon 記録，記録的な／記録する that he asked this question upon two separate occasions in two different years from different mediums. The answer in each 事例／患者 was almost 同一の. The first said: "It is to draw mankind together in harmony, and to 納得させる sceptics of the immortality of the soul." The second said: "To 部隊 mankind and to 納得させる 懐疑的な minds of the immortality of the soul." Surely this is no ignoble ambition and does not 正当化する those 狭くする and bitter attacks from 大臣s and the いっそう少なく 進歩／革新的な of their flocks from which Spiritualists have up to the 現在の day had to 苦しむ. The first half of the 鮮明度／定義 is 特に important, for it is possible that one of the ultimate results of this movement will be to 部隊 宗教 upon a ありふれた basis so strong, and, indeed, so self-十分な, that the quibbles which separate the Churches of to-day will be seen in their true 割合s and will be swept away or 無視（する）d. One could even hope that such a movement might spread beyond the bounds of Christianity and throw 負かす／撃墜する some of the 障壁s which stand between 広大な／多数の／重要な sections of the human race.
試みる／企てるs to expose the phenomena were made from time to time. In February, 1851, Dr. Austin Flint, Dr. Charles A. 物陰／風下, and Dr. C. B. Coventry of the University of Buffalo, published a 声明 [Capron "Modern Spiritualism, etc.," pp. 310-31.] showing to their own satisfaction that the sounds occurring in the presence of the Fox sisters were 原因（となる）d by the snapping of 膝 共同のs. It called 前へ／外へ a characteristic reply in the 圧力（をかける） from Mrs. Fish and Margaret Fox, 演説（する）／住所d to the three doctors:
As we do not feel willing to 残り／休憩（する） under the imputation of 存在 impostors, we are very willing to を受ける a proper and decent examination, 供給するd we can select three male and three 女性（の） friends who shall be 現在の on the occasion. We can 保証する the public that there is no one more anxious than ourselves to discover the origin of these mysterious manifestations. If they can be explained on "anatomical" or "physiological" 原則s, it is 予定 to the world that the 調査 be made, and that the "humbug" be exposed. As there seems to be much 利益／興味 manifested by the public on that 支配する, we would 示唆する that as 早期に an 調査 as is convenient would be 許容できる to the undersigned.
Ann L. Fish. Margaretta Fox.
The 調査 was held, but the results were 消極的な. In an appended 公式文書，認める to the doctors' 報告（する）／憶測 in the New York Tribune, the editor (Horace Greeley) 観察するs:
The doctors, as has already appeared in our columns, 開始するd with the 仮定／引き受けること that the origin of the "rapping" sounds must be physical, and their 最初の／主要な 原因（となる） the volition of the ladies aforesaid—in short, that these ladies were "The Rochester impostors." They appear, therefore, in the above 声明, as the 検察官，検事s of an 告発, and せねばならない have selected other persons as 裁判官s and reporters of the 裁判，公判 . It is やめる probable that we shall have another 見解／翻訳／版 of the 事柄.
Much 証言 in support of the Fox sisters was quickly 来たるべき, and the only 影響 of the professors' "（危険などに）さらす" was to redouble the public 利益／興味 in the manifestations.
There was also the 申し立てられた／疑わしい 自白 of Mrs. Norman Culver, who 退位させる／宣誓証言するd, on April 17, 1851, that Catharine Fox had 明らかにする／漏らすd to her the whole secret of how the 非難するs were produced. It was an entire 捏造／製作, and Mr. Capron published a 鎮圧するing answer, showing that on the date when Catharine Fox was supposed to have made the 自白 to Mrs. Culver, she was residing at his house seventy miles distant.
Mrs. Fox and her three daughters began public sittings in New York in the spring of 1850, at Barnum's Hotel, and they attracted many curious 訪問者s. The 圧力（をかける） was almost 全員一致の in denunciation of them. A brilliant exception to this was 設立する in Horace Greeley, already 引用するd, who wrote an appreciative article in his paper under his own 初期のs. A 部分 of this will be 設立する in the 虫垂.
After a return to Rochester, the Fox family made a 小旅行する of the Western 明言する／公表するs, and then paid a second visit to New York, when the same 激しい public 利益／興味 was 陳列する，発揮するd. They had obeyed the spirits' 委任統治（領） to 布告する these truths to the world, and the new 時代 that had been 発表するd was now 勧めるd in. When one reads the 詳細（に述べる）d accounts of some of these American sittings, and considers the brain 力／強力にする of the sitters, it is amazing to think that people, blinded by prejudice, should be so credulous as to imagine that it was all the result of deception. At that time was shown moral courage which has been conspicuously 欠如（する）ing since the reactionary 軍隊s in science and in 宗教 連合させるd to stifle the new knowledge and to make it dangerous for its professors. Thus in a 選び出す／独身 sitting in New York in 1850 we find that there were gathered 一連の会議、交渉／完成する the （米）棚上げする／（英）提議する the Rev. Dr. Griswold, Fenimore Cooper the 小説家, Bancroft the historian, Rev. Dr. 強硬派s, Dr. J. W. Francis, Dr. Marcy, Willis the Quaker poet, Bryant the poet, Bigelow of The Evening 地位，任命する, and General Lyman. All of these were 満足させるd as to the facts, and the account 勝利，勝つd up "The manners and 耐えるing of the ladies" (I.E. the three Fox sisters) "are such as to create a prepossession in their favour." The world since then has dug up much coal and アイロンをかける; it has 築くd 広大な／多数の／重要な structures and it has invented terrible engines of war, but can we say that it has 前進するd in spiritual knowledge or reverence for the unseen? Under the 指導／手引 of materialism the wrong path has been followed, and it becomes ますます （疑いを）晴らす that the people must return or 死なせる／死ぬ.
Katie Fox-Jencken, Leah Underhill (n馥 Fox), Margaretta Fox-Kane.
FOR the sake of 連続 the その後の history of the Fox sisters will now be given after the events at Hydesville. It is a remarkable, and to Spiritualists a painful, story, but it 耐えるs its own lesson and should be faithfully 記録，記録的な／記録するd. When men have an honest and whole-hearted aspiration for truth there is no 開発 which can ever leave them abashed or find no place in their 計画／陰謀.
For some years the two younger sisters, Kate and Margaret, gave s饌nces at New York and other places, 首尾よく 会合 every 実験（する） which was 適用するd to them. Horace Greeley, afterwards a 候補者 for the 部隊d 明言する／公表するs 大統領／総裁などの地位, was, as already shown, 深く，強烈に 利益／興味d in them and 納得させるd of their entire honesty. He is said to have furnished the 基金s by which the younger girl 完全にするd her very imperfect education.
During these years of public mediumship, when the girls were all the 激怒（する） の中で those who had no conception of the 宗教的な significance of this new 発覚, and who 関心d themselves with it 純粋に in the hope of worldly advantage, the sisters exposed themselves to the enervating 影響（力）s of promiscuous s饌nces in a way which no earnest Spiritualist could 正当化する. The dangers of such practices were not then so 明確に realized as now, nor had it occurred to people that it is ありそうもない that high spirits would descend to earth ーするために advise as to the 明言する／公表する of 鉄道 在庫／株s or the 問題／発行する of love 事件／事情／状勢s. The ignorance was 全世界の／万国共通の, and there was no wise 助言者 at the 肘 of these poor 開拓するs to point the higher and the safer path. Worst of all, their jaded energies were 新たにするd by the 申し込む／申し出 of ワイン at a time when one at least of them was hardly more than a child. It is said that there was some family predisposition に向かって alcoholism, but even without such a taint their whole 手続き and 方式 of life were 無分別な to the last degree. Against their moral character there has never been a breath of 疑惑, but they had taken a road which leads to degeneration of mind and character, though it was many years before the more serious 影響s were manifest.
Some idea of the 圧力 upon the Fox girls at this time may be gathered from Mrs. Hardinge Britten's* description from her own 観察. She 会談 of "pausing on the first 床に打ち倒す to hear poor 患者 Kate Fox, in the 中央 of a captious, 不平（をいう）ing （人が）群がる of 捜査官／調査官s, repeating hour after hour the letters of the alphabet, while the no いっそう少なく poor, 患者 spirits rapped out 指名するs, ages and dates to 控訴 all comers." Can one wonder that the girls, with vitality sapped, the beautiful, watchful 影響（力） of the mother 除去するd, and 悩ますd by enemies, succumbed to a 徐々に 増加するing 誘惑 in the direction of 興奮剤s?
* Autobiography, p. 40.
A remarkably （疑いを）晴らす light is thrown upon Margaret at this period in that curious booklet, "The Love Letters of Dr. Elisha Kane." It was in 1852 that Dr. Kane, afterwards the famous 北極の explorer, met Margaret Fox, who was a beautiful and attractive girl. To her Kane wrote those love letters which 記録，記録的な／記録する one of the most curious courtships in literature. Elisha Kane, as his first 指名する might 暗示する, was a man of Puritan extraction, and Puritans, with their belief that the Bible 代表するs the 絶対 final word in spiritual inspiration and that they understand what that last word means, are instinctively antagonistic to a new 教団 which professes to show that new sources and new 解釈／通訳s are still 利用できる.
He was also a doctor of 薬／医学, and the 医療の profession is at the same time the most noble and the most cynically incredulous in the world. From the first Kane made up his mind that the young girl was 伴う／関わるd in 詐欺, and formed the theory that her 年上の sister Leah was, for 目的s of 伸び（る）, 偉業／利用するing the 詐欺. The fact that Leah すぐに afterwards married a 豊富な man 指名するd Underhill, a 塀で囲む Street 保険 有力者／大事業家, does not appear to have 修正するd Kane's 見解（をとる）s as to her greed for illicit 収入s. The doctor formed a の近くに friendship with Margaret, put her under his own aunt for 目的s of education whilst he was away in the 北極の, and finally married her under the curious Gretna Green 肉親，親類d of marriage 法律 which seems to have 勝つ／広く一帯に広がるd at the time. すぐに afterwards he died (in 1857), and the 未亡人, now calling herself Mrs. Fox-Kane, forswore all phenomena for a time, and was received into the Roman カトリック教徒 Church.
In these letters Kane continually reproaches Margaret with living in deceit and hypocrisy. We have very few of her letters, so that we do not know how far she defended herself. The compiler of the 調書をとる／予約する, though a 非，不，無- Spiritualist, says: "Poor girl, with her 簡単, ingenuousness and timidity, she could not, had she been so inclined, have practised the slightest deception with any chance of success." This 証言 is 価値のある, as the writer was 明確に intimately 熟知させるd with everyone 関心d. Kane himself, 令状ing to the younger sister Kate, says: "Take my advice and never talk of the spirits either to friends or strangers. You know that with all my intimacy with Maggie after a whole month's 裁判，公判 I could make nothing of them. Therefore they are a 広大な／多数の／重要な mystery."
Considering their の近くに relations, and that Margaret 明確に gave Kane every demonstration of her 力／強力にするs, it is 信じられない that a trained 医療の man would have to 収容する／認める after a month that he could make nothing of it, if it were indeed a mere 割れ目ing of a 共同の. One can find no 証拠 for 詐欺 in these letters, but one does find ample proof that these two young girls, Margaret and Kate, had not the least idea of the 宗教的な 関わりあい／含蓄s 伴う／関わるd in these 力／強力にするs, or of the 墓／厳粛／彫る／重大な 責任／義務s of mediumship, and that they misused their gift in the direction of giving worldly advice, receiving promiscuous sitters, and answering comic or frivolous questions. If in such circumstances both their 力／強力にするs and their character were to 悪化する, it would not surprise any experienced Spiritualist. They deserved no better, though their age and ignorance furnished an excuse.
To realize their position one has to remember that they were little more than children, 貧しく educated, and やめる ignorant of the philosophy of the 支配する. When a man like Dr. Kane 保証するd Margaret that it was very wrong, he was only 説 what was dinned into her ears from every ４半期/4分の1, 含むing half the pulpits of New York. Probably she had an uneasy feeling that it was wrong, without in the least knowing why, and this may account for the fact that she does not seem to remonstrate with him for his 疑惑s. Indeed, we may 収容する／認める that au fond Kane was 権利, and that the 訴訟／進行s were in some ways 正統化できない. At that time they were very unvenal themselves, and had they used their gift, as D.D. Home used his, with no relation to worldly things, and for the 目的 only of 証明するing immortality and consoling the afflicted, then, indeed, they would have been above 批評. He was wrong in 疑問ing their gift, but 権利 in looking askance at some examples of their use of it.
In some ways Kane's position is hopelessly illogical. He was on most intimate and affectionate 条件 with the mother and the two girls, although if words have any meaning he thought them to be 詐欺師s living on the credulity of the public. "Kiss Katie for me," he says, and he continually sends love to the mother. Already, young as they were, he had a glimpse of the アル中患者 danger to which they were exposed by late hours and promiscuous company. "Tell Katie to drink no シャンペン酒, and do you follow the same advice," said he. It was sound counsel, and it would have been 井戸／弁護士席 for themselves and for the movement if they had both followed it; but again we must remember their inexperienced 青年 and the constant 誘惑s.
Kane was a curious blend of the hero and the prig. Spirit-rapping, unfortified by any of the 宗教的な or 科学の 許可／制裁s which （機の）カム later, was a low-負かす／撃墜する thing, a superstition of the 無学の, and was he, a man of repute, to marry a spirit-rapper? He vacillated over it in an 驚くべき／特命の／臨時の way, beginning a letter with （人命などを）奪う，主張するs to be her brother, and ending by reminding her of the warmth of his kisses. "Now that you have given me your heart, I will be a brother to you," he says. He had a vein of real superstition running through him which was far below the credulity which he ascribed to others. He frequently alludes to the fact that by raising his 権利 手渡す he had 力／強力にするs of divination and that he had learned it "from a conjurer in the Indies." Occasionally he is a snob 同様に as a prig. "At the very dinner-（米）棚上げする／（英）提議する of the 大統領 I thought of you"; and again: "You could never 解除する yourself up to my thoughts and my 反対するs. I could never bring myself 負かす／撃墜する to yours." As a 事柄 of fact, the few 抽出するs given from her letters show an intelligent and 同情的な mind. On at least one occasion we find Kane 示唆するing deceit to her, and she 戦闘ing the idea.
There are four 直す／買収する，八百長をするd points which can be 設立するd by the letters:
1. That Kane thought in a vague way that there was trickery; 2. That in the years of their の近くに intimacy she never 認める it; 3. That he could not even 示唆する in what the trickery lay; 4. That she did use her 力／強力にするs in a way which serious Spiritualists would 嘆き悲しむ.
She really knew no more of the nature of these 軍隊s than those around her did. The editor says: "She had always averred that she never fully believed the rappings to be the work of spirits, but imagined some occult 法律s of nature were 関心d." This was her 態度 later in life, for on her professional card she printed that people must 裁判官 the nature of the 力／強力にするs for themselves.
It is natural that those who speak of the danger of mediumship, and 特に of physical mediumship, should point to the Fox sisters as an example. But their 事例／患者 must not be 誇張するd. In the year 1871, after more than twenty years of this exhausting work, we find them still receiving the enthusiastic support and 賞賛 of many 主要な men and women of the day. It was only after forty years of public service that 逆の 条件s were manifested in their lives, and therefore, without in any way glossing over what is evil, we can 公正に／かなり （人命などを）奪う，主張する that their 記録，記録的な／記録する hardly 正当化するs those who allude to mediumship as a soul-destroying profession.
It was in this year 1871 that Kate Fox's visit to England was brought about through the generosity of Mr. Charles F. Livermore, a 目だつ 銀行業者 of New York, in 感謝 for the なぐさみ he had received from her wonderful 力／強力にするs, and to 前進する the 原因（となる） of Spiritualism. He 供給するd for all her needs, and thus 除去するd any necessity for her to give professional sittings. He also arranged for her to be …を伴ってd by a congenial woman companion.
In a letter [The Spiritual Magazine, 1871, pp. 525-6.] to Mr. Benjamin Coleman, a 井戸／弁護士席-known 労働者 in the Spiritualist movement, Mr. Livermore says:
行方不明になる Fox, taken all in all, is no 疑問 the most wonderful living medium. Her character is irreproachable and pure. I have received so much through her 力／強力にするs of mediumship during the past ten years which is solacing, instructive and astounding, that I feel 大いに indebted to her, and 願望（する） to have her taken good care of while absent from her home and friends.
His その上の 発言／述べるs have some 耐えるing かもしれない on the later sad events of her life:
That you may the more 完全に understand her idiosyncrasies, 許す me to explain that she is a 極度の慎重さを要する of the highest order and of childlike 簡単; she feels 熱心に the atmospheres of everyone with whom she is brought in 接触する, and to that degree that at times she becomes exceedingly nervous and 明らかに capricious.
For this 推論する／理由 I have advised her not to sit in dark s饌nces, that she may 避ける the irritation arising from the 疑惑 of sceptics, mere curiosity-mongers, and lovers of the marvellous.
The perfection of the manifestations to be 得るd through her depends upon her surroundings, and in 割合 as she is in 和合 or sympathy with you does she seem receptive of spiritual 力／強力にする. The communications through her are very remarkable, and have come to me frequently from my wife (Estelle), in perfect idiomatic French, and いつかs in Spanish and Italian, whilst she herself is not 熟知させるd with any of these languages. You will understand all this, but these explanations may be necessary for others. As I have said, she will not give s饌nces as a professional medium, but I hope she will do all the good she can in furtherance of the 広大な／多数の／重要な truth, in a 静かな way, while she remains in England.
Mr. Coleman, who had a sitting with her in New York, says that he received one of the most striking 証拠s of spirit 身元 that had ever occurred to him in his experience of seventeen years. Mr. Cromwell F. Varley, the electrician who laid the 大西洋 cable, in his 証拠 before the London Dialectical Society in 1869, spoke of 利益／興味ing 電気の 実験s he made with this medium.
The visit of Kate Fox to England was evidently regarded as a 使節団, for we find Mr. Coleman advising her to choose only those sitters who are not afraid to have their 指名するs published in 確定／確認 of the facts they have 証言，証人／目撃するd. This course seems to have been 可決する・採択するd to some extent, for there is 保存するd a fair 量 of 証言 to her 力／強力にするs from, の中で others, Professor William Crookes, Mr. S. C. Hall, Mr. W. H. Harrison (editor of The Spiritualist), 行方不明になる Rosamund Dale Owen (who afterwards married Laurence Oliphant), and the Rev. John Page Hopps.
The new-comer began to 持つ／拘留する sittings soon after her arrival. At one of the first of these, on November 24, 1871, a 代表者／国会議員 of The Times was 現在の, and he published a 詳細（に述べる）d account of the s饌nce, which was held 共同で with D.D. Home, a の近くに friend of the medium. This appeared in an article する権利を与えるd "Spiritualism and Science," 占領するing three and a half columns of 主要な type. The Times Commissioner speaks of 行方不明になる Fox taking him to the door of the room and 招待するing him to stand by her and to 持つ／拘留する her 手渡すs, which he did, "when loud 強くたたくs seemed to come from the パネル盤s, as if done with the 握りこぶし. These were repeated at our request any number of times." He について言及するd that he tried every 実験（する） that he could think of, that 行方不明になる Fox and Mr. Home gave every 適切な時期 for examination, and that their feet and 手渡すs were held.
In the course of a 主要な article on the above 報告（する）／憶測 and the correspondence that （機の）カム from it, The Times (January 6, 1873) 宣言するd that there was no 事例／患者 for 科学の 調査:
Many sensible readers, we 恐れる, will think we 借りがある them an 陳謝 for 開始 our columns to a 論争 on such a 支配する as Spiritualism and thus 扱う／治療するing as an open or debatable question what should rather be 解任するd at once as either an imposture or a delusion. But even an imposture may call for unmasking, and popular delusions however-absurd, are often too important to be neglected by the wiser 部分 of mankind . Is there, in reality, anything, as lawyers would say, to go to a 陪審／陪審員団 with? 井戸／弁護士席, on the one 手渡す, we have 豊富 of 申し立てられた／疑わしい experience which can hardly be called 証拠, and a few depositions of a more 著名な and impressive character. On the other 手渡す, we have many accounts of 罪人／有罪を宣告するd impostors, and many authentic 報告（する）／憶測s of 正確に such 失望s or 発見s as we should be led to 推定する／予想する.
On December 14, 1872, 行方不明になる Fox married Mr. H. D. Jencken, a London barrister-at-法律, author of "A 要約 of Modern Roman 法律," etc., and 名誉として与えられる general 長官 of the 協会 for the 改革（する） and Codification of the 法律 of Nations. He was one of the earliest Spiritualists in England.
The Spiritualist, in its account of the 儀式, says that the spirit people took part in the 訴訟／進行s, for at the wedding breakfast loud 非難するs were heard coming from さまざまな parts of the room, and the large （米）棚上げする／（英）提議する on which stood the wedding-cake was 繰り返して raised from the 床に打ち倒す.
A 同時代の 証言，証人／目撃する 明言する／公表するs that Mrs. Kate Fox-Jencken (as she （機の）カム to be known) and her husband were to be met in the 早期に 'seventies in good social circles in London. Her services were 熱望して sought after by 捜査官／調査官s.
John Page Hopps 述べるs her at this time as "a small, thin, very intelligent, but rather simpering little woman, with nice, gentle manners and a 静かな enjoyment of her 実験s which 完全に saved her from the slightest touch of self-importance or affectation of mystery."
Her mediumship consisted 主として of 非難するs (often of 広大な／多数の／重要な 力／強力にする), spirit lights, direct 令状ing, and the 外見 of materialized 手渡すs. 十分な form materializations, which had been an 時折の feature of her sittings in America, were rare with her in England. On a number of occasions 反対するs in the s饌nce-room were moved by spirit 機関, and in some 事例／患者s brought from another room.
It was about this time that Professor William Crookes 行為／行うd his 調査s into the medium's 力／強力にするs, and 問題／発行するd that whole-hearted 報告（する）／憶測 which is dealt with later when Crookes's 早期に connexion with Spiritualism comes to be discussed. These careful 観察s show that the rappings 構成するd only a small part of Kate Fox's psychic 力／強力にするs, and that if they could be adequately explained by normal means they would still leave us まっただ中に mysteries. Thus Crookes recounts how, when the only people 現在の besides himself and 行方不明になる Fox were his wife and a lady 親族 "I was 持つ／拘留するing the medium's two 手渡すs in one of 地雷, while her feet were 残り／休憩（する）ing on my feet. Paper was on the （米）棚上げする／（英）提議する before us, and my 解放する／撤去させるd 手渡す was 持つ／拘留するing a pencil.
"A luminous 手渡す （機の）カム 負かす／撃墜する from the upper part of the room, and after hovering 近づく me for a few seconds, took the pencil from my 手渡す, 速く wrote on a sheet of paper, threw the pencil 負かす／撃墜する, and then rose over our 長，率いるs, 徐々に fading into 不明瞭.
Many other 観察者／傍聴者s 述べる 類似の phenomena with this medium on さまざまな occasions.
A very 驚くべき／特命の／臨時の 段階 of Mrs. Fox-Jensen's mediumship was the 生産／産物 of luminous 実体s. In the presence of Mrs. Makdougall Gregory, Mr. W. H. Harrison, the editor of a London newspaper, and others, a 手渡す appeared carrying some phosphorescent 構成要素, about four インチs square, with which the 床に打ち倒す was struck and a sitter's 直面する touched.* The light 証明するd to be 冷淡な. 行方不明になる Rosamund Dale Owen, in her account of this 現象, 述べるs the 反対するs as "illumined 水晶s," and says that she has seen no materialization which gave so 現実主義の a feeling of spirit nearness as did these graceful lights. The author can also 確認する the fact that these lights are usually 冷淡な, as on one occasion, with another medium, such a light settled for some seconds upon his 直面する. 行方不明になる Owen also speaks of 調書をとる／予約するs and small ornaments 存在 carried about, and a 激しい musical box, 重さを計るing about twenty-five 続けざまに猛撃するs, 存在 brought from a 味方する-（米）棚上げする／（英）提議する. A peculiarity of this 器具 was that it had been out of order for months and could not be used until the unseen 軍隊s 修理d it and 負傷させる it themselves.
* The Spiritualist, Vol. VIII, p. 299. Light, 1884, p. 170.
Mrs. Jencken's mediumship was interwoven in the texture of her daily life. Professor Butlerof says that when he paid a morning social call on her and her husband in company with M. Aksakof he heard 非難するs upon the 床に打ち倒す. Spending an evening at the Jenckens' house, he 報告（する）／憶測s that 非難するs were 非常に／多数の during tea. 行方不明になる Rosamund Dale Owen also 言及するs* to the 出来事/事件 of the medium standing in the street at a shop window with two ladies, when 非難するs joined in the conversation, the pavement vibrating under their feet. The 非難するs are 述べるd as having been loud enough to attract the attention of passers by. Mr. Jencken relates many 事例／患者s of spontaneous phenomena in their home life.
* Light, 1884, p. 39. The Spiritualist, IV, p. 138, and VII, p. 66. Light, 1882, pp. 439-40.
A 容積／容量 could be filled with 詳細（に述べる）s of the s饌nces of this medium, but with the exception of one その上の 記録，記録的な／記録する we must be content with agreeing with the dictum of Professor Butlerof, of the University of St. Petersburg, who, after 調査／捜査するing her 力／強力にするs in London, wrote in The Spiritualist (February 4, 1876):
From all that I was able to 観察する in the presence of Mrs. Jencken, I am 軍隊d to come to the 結論 that the phenomena peculiar to that medium are of a 堅固に 客観的な and 納得させるing nature, and they would, I think, be 十分な for the most pronounced but Honest sceptic to 原因（となる） him to 拒絶する ventriloquism, muscular 活動／戦闘, and every such 人工的な explanation of the phenomena.
Mr. H. D. Jencken died in 1881, and his 未亡人 was left with two sons. These children showed wonderful mediumship at a very 早期に age, particulars of which will be 設立する in 同時代の 記録，記録的な／記録するs.
Mr. S. C. Hall, a 井戸／弁護士席-known literary man and a.目だつ Spiritualist, 述べるs a sitting at his house in Kensington on his birthday, May 9, 1882, at which his 死んだ wife manifested her presence:
Many 利益／興味ing and touching messages were 伝えるd to me by the usual 令状ing of Mrs. Jencken. We were directed to put out the light. Then 開始するd a 一連の manifestations such as I have not often seen equalled, and very seldom より勝るd . I 除去するd a small handbell from the （米）棚上げする／（英）提議する and held it in my own 手渡す. I felt a 手渡す take it from me, when it was rung in all parts of the room during at least five minutes. I then placed an accordion under the （米）棚上げする／（英）提議する, whence it was 除去するd, and at a distance of three or four feet from the （米）棚上げする／（英）提議する 一連の会議、交渉／完成する which we were seated, tunes were played. The accordion was played and the bell was rung in several parts of the room, while two candles were lit on the （米）棚上げする／（英）提議する. It was not, therefore, what is 称する，呼ぶ／期間／用語d a dark sitting, although occasionally the lights were put out. During all the time Mr. Stack held one of the 手渡すs of Mrs. Jencken and I held the other—each frequently 説, "I have Mrs. Jencken's 手渡す in 地雷."
About fifty flowers of heartsease were placed on a sheet of paper before me. I had received some heartsease flowers from a friend in the morning, but the vase that 含む／封じ込めるd them was not in the sitting-room. I sent for it and 設立する it 損なわれていない. The bouquet had not been in the least 乱すd. In what is called "Direct 令状ing" I 設立する these words written in pencil in a very small 手渡す, on a sheet of paper that lay before me, "I have brought you my 記念品 of love." At a sitting some days 以前 (when alone with Mrs. Jencken) I had received this message, "On your birthday I will bring you a 記念品 of love."
Mr. Hall 追加するs that he had 示すd the sheet of paper with his 初期のs, and, as an extra 警戒, had torn off one of the corners in such a manner as to 確実にする 承認.
It is evident that Mr. Hall was 大いに impressed by what he had seen. He 令状s: "I have 証言，証人／目撃するd and 記録，記録的な／記録するd many wonderful manifestations; I 疑問 if I have seen any more 納得させるing than this; certainly 非，不，無 more 精製するd; 非，不，無 that gave more conclusive 証拠 that pure and good and 宗教上の spirits alone were communicating." He 明言する／公表するs that he has 同意d to become Mrs. Jencken's "銀行業者," 推定では for 基金s for the education of her two boys. In 見解（をとる） of what afterwards happened to this gifted medium, there is a sad 利益／興味 in his 結論するing words:
I feel 信用／信任 approaching certainty that, in all 尊敬（する）・点s, she will so 行為／法令／行動する as to 増加する and not 少なくなる her 力／強力にする as a medium while 保持するing the friendship and 信用 of the many who cannot but feel for her a regard in some degree 似ているing (as arising from the same source) that which the New Church （許可，名誉などを）与えるs to Emanuel Swedenborg, and the Methodists （判決などを）下す to John Wesley. Assuredly Spiritualists 借りがある to this lady a 抱擁する 負債 for the glad tidings she was 大部分は the 器具, selected by Providence, to 伝える to them.
We have given this account in some 詳細（に述べる） because it shows that the gifts of the medium were at this time of a high and powerful order. A few years earlier, at a s饌nce at her house on December 14, 1873, on the occasion of the first 周年記念日 of her wedding, a spirit message was rapped out: "When 影をつくる／尾行するs 落ちる upon you, think of the brighter 味方する." It was a prophetic message, for the end of her life was all 影をつくる／尾行するs.
Margaret (Mrs. Fox-Kane) had joined her sister Kate in England in 1876, and they remained together for some years until the very painful 出来事/事件 occurred which has now to be discussed. It would appear that a very bitter quarrel broke out between the 年上の sister Leah (now Mrs. Underhill) and the two younger ones. It is probable that Leah may have heard that there was now a 傾向 to alcoholism, and may have 干渉するd with more energy than tact. Some Spiritualists 干渉するd also, and incurred the fury of the two sisters by some suggestion that Kate's children should be separated from her.
Looking 一連の会議、交渉／完成する for some 武器—any 武器—with which they could 負傷させる those whom they so 激しく hated, it seems to have occurred to them—or, によれば their その後の 声明, to have been 示唆するd to them, with 約束s of pecuniary reward—that if they 負傷させるd the whole 教団 by an admission of 詐欺 they would 負傷させる Leah and her associates in their most 極度の慎重さを要する part. On the 最高の，を越す of アル中患者 excitement and the frenzy of 憎悪 there was 追加するd 宗教的な fanaticism, for Margaret had been lectured by some of the 主要な spirits of the Church of Rome and 説得するd, as Home had been also for a short time, that her own 力／強力にするs were evil. She について言及するs 枢機けい／主要な Manning as having 影響（力）d her mind in this way, but her 声明s are not to be taken too 本気で. At any 率, all these 原因（となる）s 連合させるd and 減ずるd her to a 明言する／公表する which was perilously 近づく madness. Before leaving London she had written to The New York 先触れ（する） 公然と非難するing the 教団, but 明言する／公表するing in one 宣告，判決 that the rappings were "the only part of the phenomena that is worthy of notice." On reaching New York, where, によれば her own その後の 声明, she was to receive a sum of money for the newspaper sensation which she 約束d to produce, she broke out into 絶対の raving against her 年上の sister.
It is a curious psychological 熟考する／考慮する, and 平等に curious is the mental 態度 of the people who could imagine that the 主張s of an unbalanced woman, 事実上の／代理 not only from 動機s of 憎悪 but also from—as she herself 明言する／公表するd—the hope of pecuniary reward, could upset the 批判的な 調査 of a 世代 of 観察者／傍聴者s.
非，不，無 the いっそう少なく, we have to 直面する the fact that she did 現実に produce rappings, or enable 非難するs to be produced, at a その後の 会合 in the New York 学院 of Music. This might be 割引d upon the grounds that in so large a hall any prearranged sound might be せいにするd to the medium. More important is the 証拠 of the reporter of the 先触れ（する）, who had a previous 私的な 業績／成果. He 述べるs it thus:
I heard first a rapping under the 床に打ち倒す 近づく my feet, then under the 議長，司会を務める in which I was seated, and again under a （米）棚上げする／（英）提議する on which I was leaning. She led me to the door and I heard the same sound on the other 味方する of it. Then when she sat 負かす／撃墜する on the piano stool the 器具 reverberated more loudly and the tap-tap resounded throughout its hollow structure.
This account makes it （疑いを）晴らす that she had the noises under 支配（する）／統制する, though the reporter must have been more unsophisticated than most pressmen of my 知識, if he could believe that sounds 変化させるing both in 質 and in position all （機の）カム from some click within the medium's foot. He 明確に did not know how the sounds （機の）カム, and it is the author's opinion that Margaret did not know either. That she really had something which she could 展示（する） is 証明するd, not only by the experience of the reporter but by that of Mr. Wedgwood, a London Spiritualist, to whom she gave a demonstration before she started for America. It is vain, therefore, to 競う that there was no basis at all in Margaret's （危険などに）さらす. What that basis was we must endeavour to define.
The Margaret Fox-Kane sensation was in August and September, 1888 — a welcome boon for the 企業ing paper which had 偉業／利用するd it. In October Kate （機の）カム over to join 軍隊s with her sister. It should be explained that the real quarrel, so far as is known, was between Kate and Leah, for Leah had endeavoured to get Kate's children taken from her on the grounds that the mother's 影響（力） was not for good. Therefore, though Kate did not rave, and though she volunteered no （危険などに）さらすs in public or 私的な, she was やめる at one with her sister in the general 陰謀（を企てる） to "負かす／撃墜する" Leah at all costs.
She was the one who 原因（となる）d my 逮捕（する） last spring (she said) and the bringing of the preposterous 告発（する），告訴（する）／料金 that I was cruel to my children. I don't know why it is she has always been jealous of Maggie and me; I suppose because we could do things in Spiritualism that she couldn't.
She was 現在の at the Hall of Music 会合 on October 21, when Margaret made her repudiation and produced the 非難するs. She was silent on that occasion, but that silence may be taken as a support of the 声明s to which she listened.
If this were indeed so, and if she spoke as 報告（する）／憶測d to the interviewer, her repentance must have come very 速く. Upon November 17, いっそう少なく than a month after the famous 会合, she wrote to a lady in London, Mrs. Cottell, who was the tenant of Carlyle's old house, this remarkable letter from New York (Light, 1888, p. 619):
I would have written to you before this but my surprise was so 広大な／多数の／重要な on my arrival to hear of Maggie's （危険などに）さらす of Spiritualism that I had no heart to 令状 to anyone.
The 経営者／支配人 of the 事件／事情／状勢 engaged the 学院 of Music, the very largest place of entertainment in New York City; it was filled to 洪水ing.
They made fifteen hundred dollars （疑いを）晴らす. I have often wished I had remained with you, and if I had the means I would now return to get out of all this.
I think now I could make money in 証明するing that the knockings are not made with the toes. So many people come to me to ask me about this （危険などに）さらす of Maggie's that I have to 否定する myself to them.
They are hard at work to expose the whole thing if they can; but they certainly cannot.
Maggie is giving public （危険などに）さらすs in all the large places in America, but I have only seen her once since I arrived.
This letter of Kate's points to pecuniary 誘惑 as playing a large part in the 処理／取引. Maggie, however, seems to have soon 設立する that there was little money in it, and could see no 利益（をあげる） in telling lies for which she was not paid, and which had only 証明するd that the Spiritualistic movement was so 堅固に 設立するd that it was やめる unruffled by her treachery. For this or other 推論する／理由s—let us hope with some final twinges of 良心 as to the part she had played—she now 認める that she had been telling falsehoods from the lowest 動機s. The interview was 報告（する）／憶測d in the New York 圧力（をかける）, November 20, 1889, about a year after the 猛攻撃.
"Would to God," she said, in a 発言する／表明する that trembled with 激しい excitement, "that I could undo the 不正 I did the 原因（となる） of Spiritualism when, under the strong psychological 影響（力） of persons inimical to it, I gave 表現 to utterances that had no 創立／基礎 in fact. This retraction and 否定 has not come about so much from my own sense of what is 権利 as from the silent impulse of the spirits using my organism at the expense of the 敵意 of the 背信の horde who held out 約束s of wealth and happiness in return for an attack on Spiritualism, and whose 希望に満ちた 保証／確信s were so deceitful .
"Long before I spoke to any person on this 事柄, I was unceasingly reminded by my spirit 支配（する）／統制する what I should do, and at last I have come to the 結論 that it would be useless for me その上の to 妨害する their promptings ."
"Has there been no について言及する of a 通貨の consideration for this 声明?"
"Not the smallest; 非，不，無 whatever."
"Then 財政上の 伸び（る） is not the end which you are looking to?"
"間接に, yes. You know that even a mortal 器具 in the 手渡すs of the spirit must have the 維持／整備 of life. This I 提案する to derive from my lectures. Not one cent has passed to me from any person because I 可決する・採択するd this course."
"What 原因（となる） led up to your （危険などに）さらす of the spirit rappings?"
"At that time I was in 広大な／多数の／重要な need of money, and persons—who for the 現在の I prefer not to 指名する—took advantage of the 状況／情勢; hence the trouble. The excitement, too, helped to upset my mental equilibrium."
"What was the 反対する of the persons who induced you to make the 自白 that you and all other mediums 貿易（する）d on the credulity of people?"
"They had several 反対するs in 見解（をとる）. Their first and 最高位の idea was to 鎮圧する Spiritualism, to make money for themselves, and to get up a 広大な／多数の／重要な excitement, as that was an element in which they 繁栄する."
"Was there any truth in the 告発（する），告訴（する）／料金s you made against Spiritualism?"
"Those 告発（する），告訴（する）／料金s were 誤った in every particular. I have no hesitation in 説 that ."
"No, my belief in Spiritualism has undergone no change. When I made those dreadful 声明s I was not 責任がある my words. Its genuineness is an incontrovertible fact. Not all the Herrmans that ever breathed can duplicate the wonders that are produced through some mediums. By deftness of fingers and smartness of wits they may produce 令状ing on papers and 予定するs, but even this cannot 耐える の近くに 調査. Materialization is beyond their mental calibre to 再生する, and I challenge anyone to make the '非難する' under the same 条件s which I will. There is not a human 存在 on earth can produce the '非難するs' in the same way as they are through me."
"Do you 提案する to 持つ／拘留する s饌nces?"
"No, I will 充てる myself 完全に to 壇・綱領・公約 work, as that will find me a better 適切な時期 to 反駁する the foul 名誉き損，中傷s uttered by me against Spiritualism."
"What does your sister Kate say of your 現在の course?"
"She is in 完全にする sympathy with me. She did not 認可する my course in the past ."
"Will you have a 経営者／支配人 for your lecture 小旅行する?" "No, sir. I have a horror of them. They, too, 扱う／治療するd me most outrageously. Frank Stechen 行為／法令／行動するd shamefully with me. He made かなりの money through his 管理／経営 for me, and left me in Boston without a cent. All I got from him was five hundred and fifty dollars, which was given to me at the beginning of the 契約."
To give greater authenticity to the interview, at her suggestion the に引き続いて open letter was written to which she placed her 署名:
128, West Forty-third Street, New York City,
November 16, 1889.
TO THE PUBLIC.
The foregoing interview having been read over to me I find nothing 含む／封じ込めるd therein that is not a 訂正する 記録，記録的な／記録する of my words and truthful 表現 of my 感情s. I have not given a 詳細（に述べる）d account of the ways and means which were 工夫するd to bring me under subjection, and so 抽出する from me a 宣言 that the spiritual phenomena as exemplified through my organism were a 詐欺. But I shall fully atone for this incompleteness when I get upon the 壇・綱領・公約.
The exactness of this interview was 証言するd to by the 指名するs of a number of 証言，証人／目撃するs, 含むing J. L. O'Sullivan, who was U.S. 大臣 to Portugal for twenty-five years. He said, "If ever I heard a woman speak truth, it was then."
So it may have been, but the 失敗 of her lecture-スパイ／執行官 to keep her in 基金s seems to have been the 決定するing factor.
The 声明 would settle the question if we could take the （衆議院の）議長's words at 額面価格, but unfortunately the author is compelled to agree with Mr. Isaac Funk, an indefatigable and impartial 研究員, that Margaret at this period of her life could not be relied upon.
What is a good 取引，協定 more to the 目的 is that Mr. Funk sat with Margaret, that he heard the 非難するs "all 一連の会議、交渉／完成する the room" without （悪事，秘密などを）発見するing their origin, and that they spelt out to him a 指名する and 演説（する）／住所 which were 訂正する and 完全に beyond the knowledge of the medium. The （警察などへの）密告，告訴（状） given was wrong, but, on the other 手渡す, 異常な 力／強力にする was shown by reading the contents of a letter in Mr. Funk's pocket. Such mixed results are as puzzling as the other larger problem discussed in this 一時期／支部.
There is one factor which has been scarcely touched upon in this examination. It is the character and career of Mrs. Fish, afterwards Mrs. Underhill, who as Leah, the 年上の sister, plays so 目だつ a part in the 事柄. We know her 主として by her 調書をとる／予約する, " The 行方不明の Link in Modern Spiritualism" (Knox & Co., New York, 1885). This 調書をとる／予約する was written by a friend, but the facts and 文書s were 供給するd by Mrs. Underhill, who checked the whole narrative. It is 簡単に and even crudely put together, and the Spiritualist is bound to 結論する that the （独立の）存在s with whom the Fox circle were at first in 接触する were not always of the highest order. Perhaps on another 計画（する）, as on this, it is the plebeians and the lowly who carry out spiritual 開拓する work in their own rough way and open the path for other and more 精製するd 機関s. With this 単独の 批評, one may say that the 調書をとる／予約する gives a sure impression of candour and good sense, and as a personal narrative of one who was so nearly 関心d in these momentous happenings, it is 運命にあるd to 生き延びる most of our 現在の literature and to be read with の近くに attention and even with reverence by 世代s unborn. Those humble folk who watched over the new birth—Capron, of Auburn, who first lectured upon it in public; Jervis, the gallant Methodist 大臣, who cried, "I know it is true, and I will 直面する the frowning world!"; George Willetts, the Quaker; Isaac 地位，任命する, who called the first spiritual 会合; the gallant 禁止（する）d who 証言するd upon the Rochester 壇・綱領・公約 while the rowdies were heating the tar—all of them are 運命にあるd to live in history. Of Leah it can truly be said that she 認めるd the 宗教的な meaning of the movement far more 明確に than her sisters were able to do, and that she 始める，決める her 直面する against that use of it for 純粋に worldly 反対するs which is a degradation of the celestial. The に引き続いて passage is of 広大な／多数の／重要な 利益／興味 as showing how the Fox family first regarded this visitation, and must impress the reader with the 誠実 of the writer:
The general feeling of our family was 堅固に 逆の to all this strange and uncanny thing. We regarded it as a 広大な／多数の／重要な misfortune which had fallen upon us; how, whence or why we knew not . We resisted it, struggled against it, and 絶えず and 真面目に prayed for deliverance from it, even while a strange fascination 大（公）使館員d to these marvellous manifestations thus 軍隊d upon us, against our will, by invisible 機関s and スパイ／執行官s whom we could neither resist, 支配（する）／統制する nor understand. If our will, earnest 願望（する）s and 祈りs could have 勝つ／広く一帯に広がるd or availed, the whole thing would have ended then and there, and the world outside of our little neighbourhood would never have heard more of the Rochester Rappings, or of the unfortunate Fox family.
These words give the impression of 誠実, and altogether Leah stands 前へ／外へ in her 調書をとる／予約する, and in the 証拠 of the many 証言，証人／目撃するs 引用するd, as one who was worthy to play a part in a 広大な／多数の／重要な movement.
Both Kate Fox Jencken and Margaret Fox-Kane died in the 早期に 'nineties, and their end was one of sadness and gloom. The problem which they 現在の is put 公正に／かなり before the reader, 避けるing the extremes of the too 極度の慎重さを要する Spiritualist who will not 直面する the facts, and the special-pleading sceptics who lay 強調する／ストレス upon those parts of the narrative which 控訴 their 目的 and omit or 最小限に減らす everything else. Let us see, at the cost of a break in our narrative, if any sort of explanation can be 設立する which covers the 二塁打 fact that what these sisters could do was plainly 異常な, and yet that it was, to some extent at least, under their 支配（する）／統制する. It is not a simple problem, but an exceedingly 深い one which exhausts, and more than exhausts, the psychic knowledge which is at this date 利用できる, and was altogether beyond the reach of the 世代 in which the Fox sisters were alive.
The simple explanation which was given by the Spiritualists of the time is not to be 始める，決める aside readily—and least readily by those who know most. It was that a medium who ill-uses her gifts and 苦しむs debasement of moral character through bad habits, becomes accessible to evil 影響（力）s which may use her for 誤った （警察などへの）密告，告訴（状） or for the defilement of a pure 原因（となる）. That may be true enough as a causa causans. But we must look closer to see the actual how and why.
The author is of opinion that the true explanation will be 設立する by coupling all these happenings with the 最近の 調査s of Dr. Crawford upon the means by which physical phenomena are produced. He showed very 明確に, as is 詳細（に述べる）d in a その後の 一時期／支部, that 非難するs (we are 取引，協定ing at 現在の only with that 段階) are 原因（となる）d by a protrusion from the medium's person of a long 棒 of a 実体 having 確かな 所有物／資産／財産s which distinguish it from all other forms of 事柄. This 実体 has been closely 診察するd by the 広大な／多数の／重要な French physiologist, Dr. Charles Richet, who has 指名するd it "ectoplasm." These 棒s are invisible to the 注目する，もくろむ, partly 明白な to the 極度の慎重さを要する plate, and yet 行為／行う energy in such a fashion as to make sounds and strike blows at a distance.
Now, if Margaret produced the 非難するs in the same fashion as Crawford's medium, we have only to make one or two 仮定／引き受けることs which are probable in them selves, and which the science of the 未来 may definitely 証明する in order to make the 事例／患者 やめる （疑いを）晴らす. The one 仮定／引き受けること is that a centre of psychic 軍隊 is formed in some part of the 団体／死体 from which the ectoplasm 棒 is protruded. Supposing that centre to be in Margaret's foot, it would throw a very （疑いを）晴らす light upon the 証拠 collected in the Seybert 調査. In 診察するing Margaret and endeavouring to get 非難するs from her, one of the 委員会, with the 許可 of the medium, placed his 手渡す upon her foot. 非難するs at once followed. The 捜査官／調査官 cried: "This is the most wonderful thing of all, Mrs. Kane. I distinctly feel them in your foot. There is not a 粒子 of 動議 in your foot, but there is an unusual pulsation."
This 実験 by no means 耐えるs out the idea of 共同の dislocation or snapping toes. It is, however, 正確に／まさに what one could imagine in the 事例／患者 of a centre from which psychic 力／強力にする was 事業／計画（する）d. This 力／強力にする is in 構成要素 形態／調整 and is drawn from the 団体／死体 of the medium, so that there must be some nexus. This nexus may 変化させる. In the 事例／患者 引用するd it was in Margaret's foot. It was 観察するd by the Buffalo doctors that there was a subtle movement of a medium at the moment of a 非難する. The 観察 was 訂正する, though the inference was wrong. The author has himself distinctly seen in the 事例／患者 of an amateur medium a slight general pulsation when a 非難する was given—a recoil, as it were, after the 発射する／解雇する of 軍隊.
認めるing that Margaret's 力／強力にする worked in this way, we have now only to discuss whether ectoplasmic 棒s can under any circumstances be protruded at will. So far as the author knows, there are no 観察s which 耐える 直接／まっすぐに upon the point. Crawford's medium seems always to have manifested when in trance, so that the question did not arise. In other physical phenomena there is some 推論する／理由 to think that in their simpler form they are closely connected with the medium, but that as they 進歩 they pass out of her 支配（する）／統制する and are swayed by 軍隊s outside herself. Thus the ectoplasm pictures photographed by Madame Bisson and Dr. Schrenck Notzing (as shown in his 最近の 調書をとる／予約する) may in their first forms be ascribed to the medium's thoughts or memories taking 明白な 形態／調整 in ectoplasm, but as she becomes lost in trance they take the form of 人物／姿／数字s which in extreme 事例／患者s are endowed with 独立した・無所属 life. If there be a general analogy between the two classes of phenomena, then it is 完全に possible that Margaret had some 支配（する）／統制する over the 追放 of ectoplasm which 原因（となる）d the sound, but that when the sound gave 前へ／外へ messages which were beyond her possible knowledge, as in the 事例／患者 instanced by Funk, the 力／強力にする was no longer used by her but by some 独立した・無所属 知能.
It is to be remembered that no one is more ignorant of how 影響s are produced than the medium, who is the centre of them. One of the greatest physical mediums in the world told the author once that he had never 証言，証人／目撃するd a physical 現象, as he was himself always in trance when they occurred; the opinion of any one of the sitters would be more 価値のある than his own. Thus in the 事例／患者 of these Fox sisters, who were mere children when the phenomena began, they knew little of the philosophy of the 支配する, and Margaret frequently said that she did not understand her own results. If she 設立する that she had herself some 力／強力にする of producing the 非難するs, however obscure the way by which she did it, she would be in a でっちあげる，人を罪に陥れる of mind when she might 井戸／弁護士席 find it impossible to 否定する Dr. Kane when he （刑事）被告 her of 存在 関心d in it. Her 自白, too, and that of her sister, would to that extent be true, but each would be aware, as they afterwards 認める, that there was a 広大な／多数の／重要な 取引，協定 more which could not be explained and which did not emanate from themselves.
There remains, however, one very important point to be discussed — the most important of all to those who 受託する the 宗教的な significance of this movement. It is a most natural argument for those who are unversed in the 支配する to say, "Are these your fruits? Can a philosophy or 宗教 be good which has such an 影響 upon those who have had a 目だつ place in its 設立?" No one can cavil at such an 反対, and it calls for a （疑いを）晴らす answer, which has often been made and yet is in need of repetition.
Let it then be 明確に 明言する／公表するd that there is no more connexion between physical mediumship and morality than there is between a 精製するd ear for music and morality. Both are 純粋に physical gifts. The musician might 解釈する／通訳する the most lovely thoughts and excite the highest emotions in others, 影響（力）ing their thoughts and raising their minds. Yet in himself he might be a 麻薬-taker, a dipsomaniac, or a pervert. On the other 手渡す, he might 連合させる his musical 力／強力にするs with an angelic personal character. There is 簡単に no connexion at all between the two things, save that they both have their centre in the same human 団体／死体.
So it is in physical mediumship. We all, or nearly all, exude a 確かな 実体 from our 団体／死体s which has very peculiar 所有物／資産／財産s. With most of us, as is shown by Crawford's 重さを計るing 議長，司会を務めるs, the 量 is ごくわずかの. With one in 100,000 it is かなりの. That person is a physical medium. He or she gives 前へ／外へ a raw 構成要素 which can, we 持つ／拘留する, be used by 独立した・無所属 外部の 軍隊s. The individual's character has nothing to do with the 事柄. Such is the result of two 世代s of 観察.
If it were 正確に／まさに as 明言する／公表するd, then, the physical medium's character would be in no way 影響する／感情d by his gift. Unfortunately, that is to understate the 事例／患者. Under our 現在の unintelligent 条件s, the physical medium is 支配するd to 確かな moral 危険s which it takes a strong and 井戸／弁護士席-guarded nature to withstand. The 失敗s of these most useful and 充てるd people may be に例えるd to those physical 傷害s, the loss of fingers and 手渡すs, incurred by those who have worked with the X-rays before their 十分な 所有物／資産／財産s were comprehended. Means have been taken to 打ち勝つ these physical dangers after a 確かな number have become 殉教者s for science, and the moral dangers will also be met when a tardy 賠償 will be made to the 開拓するs who have 負傷させるd themselves in 軍隊ing the gates of knowledge. These dangers 嘘（をつく） in the 弱めるing of the will, in the extreme debility after phenomenal sittings, and the 誘惑 to 伸び（る） 一時的な 救済 from alcohol, in the 誘惑 to 詐欺 when the 力／強力にする 病弱なs, and in the mixed and かもしれない noxious spirit 影響（力）s which surround a promiscuous circle, drawn together from 動機s of curiosity rather than of 宗教. The 治療（薬） is to segregate mediums, to give them salaries instead of 支払う／賃金ing them by results, to 規制する the number of their sittings and the character of the sitters, and thus to 除去する them from 影響（力）s which 圧倒するd the Fox sisters as they have done other of the strongest mediums in the past. On the other 手渡す, there are physical mediums who 保持する such high 動機s and work upon such 宗教的な lines that they are the salt of the earth. It is the same 力／強力にする which is used by the Buddha and by the Woman of Endor. The 反対するs and methods of its use are what 決定する the character.
The author has said that there is little connexion between physical mediumship and morality. One could imagine the ectoplasmic flow 存在 as きびきびした from a sinner as from a saint, impinging upon 構成要素 反対するs in the same way and producing results which would 平等に have the good 影響 of 納得させるing the materialist of 軍隊s outside his ken. This does not 適用する, however, to 内部の mediumship, taking the form not of phenomena but of teaching and messages, given either by spirit 発言する／表明する, human 発言する／表明する, (a)自動的な／(n)自動拳銃 令状ing, or any other 装置. Here the 大型船 is chosen that it may match what it 含む／封じ込めるs. One could not imagine a small nature giving 一時的な habitation to a 広大な／多数の／重要な spirit. One must be a Vale Owen before one gets Vale Owen messages. If a high medium degenerated in character, I should 推定する／予想する to find the messages 中止する or else 株 in the degeneration. Hence, too, the messages of a divine spirit such as is periodically sent to 洗浄する the world, of a mediaeval saint, of Joan of Arc, of Swedenborg, of Andrew Jackson Davis, or of the humblest (a)自動的な／(n)自動拳銃 writer in London, 供給するd that the impulse is a true one, are really the same thing in さまざまな degrees. Each is a 本物の breath from beyond, and yet each intermediary tinges with his or her personality the message which comes through. So, as in a glass darkly, we see this wondrous mystery, so 決定的な and yet so undefined. It is its very greatness which 妨げるs it from 存在 defined. We have done a little, but we 手渡す 支援する many a problem to those who march behind us. They may look upon our own most 前進するd 憶測 as elementary, and yet may see vistas of thought before them which will stretch to the uttermost bounds of their mental 見通し.
HAVING dealt with the history of the Fox family and the problems which that history raises, we shall now return to America and 公式文書，認める the first 影響s of this 侵略 from another sphere of 存在.
These 影響s were not 完全に excellent. There were follies on the part of individuals and extravagances on that of communities.
One of these, based on communications received through the mediumship of Mrs. Benedict, was the Apostolic Circle. It was started by a small group of men, strong 信奉者s in a second advent, who sought through spirit communications to 確認する that belief. They 得るd what they 布告するd to be communications from Apostles and prophets of the Bible. In 1849 James L. Scott, a Seventh Day Baptist 大臣 of Brooklyn, joined this circle at Auburn, which now became known as the Apostolic Movement, and its spiritual leader was said to be the Apostle Paul. Scott was joined by the Rev. Thomas Lake Harris, and they 設立するd at Mountain Cove the 宗教的な community which attracted a strong に引き続いて, until after some years their dupes became disillusioned and 砂漠d their 独裁的な leaders.
This man, Thomas Lake Harris, is certainly one of the most curious personalities of whom we have any 記録，記録的な／記録する, and it is hard to say whether Jekyll or Hyde predominated in his character. He was 構内／化合物d of extremes, and everything which he did was 優れた for good or for evil. He was 初めは a Universalist 大臣, whence he derived the "Rev." which he long used as a prefix. He broke away from his associates, 可決する・採択するd the teachings of Andrew Jackson Davis, became a fanatical Spiritualist, and finally, as already 明言する／公表するd, （人命などを）奪う，主張するd to be one of the 独裁的な 支配者s of the souls and purses of the colonists of Mountain Cove. There （機の）カム a time, however, when the said colonists 結論するd that they were やめる 有能な of looking after their own 事件／事情／状勢s both spiritual and 構成要素, so Harris 設立する his vocation gone. He then （機の）カム to New York and threw himself violently into the Spiritualistic movement, preaching at Dodworth Hall, the 長，率いる-４半期/4分の1s of the 教団, and 伸び（る）ing a 広大な／多数の／重要な and deserved 評判 for remarkable eloquence. His megalomania—かもしれない an obsession—broke out once more, and he made extravagant （人命などを）奪う，主張するs which the sane and sober Spiritualists around him would not 許容する. There was one （人命などを）奪う，主張する, however, which he could go to some length in making good, and that was inspiration from a very true and high poetic afflatus, though whether inborn or from without it is impossible to say. While at this 行う／開催する／段階 of his career he, or some 力／強力にする through him, produced a 一連の poems, "A Lyric of the Golden Age," "The Morning Land," and others, which do occasionally touch the 星／主役にするs. Piqued by the 拒絶 of the New York Spiritualists to 収容する／認める his supernal （人命などを）奪う，主張するs, Harris then (1859) went to England, where he 伸び（る）d fame by his eloquence, shown in lectures which consisted of denunciations of his own former 同僚s in New York. Each 連続する step in the man's life was …を伴ってd by a defilement of the last step from which he had come.
In 1860, in London, Harris's life suddenly assumes a closer 利益／興味 to Britons, 特に to those who have literary affinities. Harris lectured at Steinway Hall, and while there Lady Oliphant listened to his wild eloquence, and was so 影響する／感情d by it that she brought the American preacher into touch with her son, Laurence Oliphant, one of the most brilliant men of his 世代. It is difficult to see where the attraction lay, for the teaching of Harris at this 行う／開催する／段階 had nothing uncommon in its 事柄, save that he seems to have 可決する・採択するd the Father-God and Mother-Nature idea which was thrown out by Davis. Oliphant placed Harris high as a poet, referring to him as "the greatest poet of the age as yet unknown to fame." Oliphant was no mean 裁判官, and yet in an age which 含むd Tennyson, Longfellow, Browning, and so many more, the phrase seems extravagant. The end of the whole episode was that, after 延期するs and vacillations, both mother and son 降伏するd themselves 完全に to Harris, and went 前へ／外へ to 手動式の 労働 in a new 植民地 at Brocton in New York, where they remained in a 条件 which was 事実上の slavery save that it was voluntary. Whether such self-abnegation is saintly or idiotic is a question for the angels. It certainly seems idiotic when we learn that Laurence Oliphant had the greatest difficulty in getting leave to marry, and 表明するd humble 感謝 to the tyrant when he was at last 許すd to do so. He was 始める，決める 解放する／自由な to 報告（する）／憶測 the フランス系カナダ人-German War of 1870, which he did in the brilliant manner that might be 推定する／予想するd of him, and then he returned to his servitude once more, one of his 義務s 存在 to sell strawberries in baskets to the passing trains, while he was arbitrarily separated from his young wife, she 存在 sent to Southern California and he 保持するd at Brocton. It was not until the year 1882, twenty years from his first entanglement, that Oliphant, his mother 存在 then dead, broke these 驚くべき／特命の／臨時の 社債s, and after a 厳しい struggle, in the course of which Harris took steps to have him incarcerated in an 亡命, 再結合させるd his wife, 回復するd some of his 所有物／資産／財産, and 再開するd his normal life. He drew the prophet Harris in his 調書をとる／予約する "Masollam," written in his later years, and the result is so characteristic both of Oliphant's brilliant word-絵 and of the 驚くべき／特命の／臨時の man whom he painted, that the reader will perhaps be glad to 言及する to it in the 虫垂.
Such 開発s as Harris and others were only excrescences on the main Spiritualistic movement, which 一般に speaking was sane and 進歩／革新的な. The freaks stood in the way of its 受託, however, as the communistic or 解放する／自由な love 感情s of some of these wild sects were unscrupulously 偉業／利用するd by the 対立 as 存在 typical of the whole.
We have seen that though the spiritual manifestations 得るd wide public notice through the Fox girls, they were known long before this. To the pre ceding 証言 to this 影響 we may 追加する that of 裁判官 Edmonds, who says:* "It is about five years since the 支配する first attracted public attention, though we discover now that for the previous ten or twelve years there had been more or いっそう少なく of it in different parts of the country, but it had been kept 隠すd, either from 恐れる of ridicule or from ignorance of what it was." This explains the surprising number of mediums who began to be heard of すぐに after the publicity 得るd through the Fox family. It was no new gift they 展示（する）d, it was only that their 勇敢な 活動／戦闘 in making it 広範囲にわたって known made others come 今後 and 自白する that they 所有するd the same 力／強力にする. Also this 全世界の／万国共通の gift of mediumistic faculties now for the first time began to be 自由に developed. The result was that mediums were heard of in ever-増加するing numbers. In April, 1849, manifestations occurred in the family of the Rev. A. H. Jervis, the Methodist 大臣 of Rochester, in that of Mr. Lyman Granger, also of Rochester, and in the home of 助祭 Hale, in the 隣人ing town of Greece. So, too, six families in the 隣接するing town of Auburn began to develop mediumship. In 非，不，無 of these 事例／患者s had the Fox girls any connexion with what took place. So these leaders 簡単に 炎d the 追跡する along which others followed.
* Spiritualism, by John W. Edmonds and George T. Dexter, M.D., New York, 1853, p. 36.
優れた features of the next 後継するing years were the 早い growth of mediums on every 味方する, and the 転換 to a belief in Spiritualism of 広大な／多数の／重要な public men like 裁判官 Edmonds, ex-知事 Tallmadge, Professor Robert Hare, and Professor 地図／計画するs. The public support of such 井戸／弁護士席-known men gave enormous publicity to the 支配する, while at the same time it 増加するd the virulence of the 対立, which now perceived it had to を取り引きする more than a handful of silly, deluded people. Men such as these could 命令（する） a 審理，公聴会 in the 圧力（をかける） of the day. There was also a change in the character of the spiritual phenomena. In the years 1851-2 Mrs. Hayden and D.D. Home were instrumental in making many 変えるs. We shall have more to say about these mediums in later 一時期／支部s.
In a communication 演説（する）／住所d "To the Public," published in the New York 特使 and 時代遅れの New York, August 1, 1853, 裁判官 Edmonds, a man of high character and （疑いを）晴らす intellect, gave a 納得させるing account of his own experience. It is a curious thing that the 部隊d 明言する／公表するs, which at that time gave 目だつ 証拠 of moral courage in its 主要な 国民s, has seemed to 落ちる behind in 最近の years in this 尊敬（する）・点, for the author in his 最近の 旅行s there 設立する many who were aware of psychic truth and yet shrank in the 直面する of a jeering 圧力（をかける） from publishing their 有罪の判決s.
裁判官 Edmonds, in the article alluded to, began by 詳細（に述べる）ing the train of events which 原因（となる）d him to form his opinions. It is dwelt upon here in some 詳細（に述べる）, because it is very important as showing the basis on which a 高度に educated than received the new teaching:
It was January 1851 that my attention was first called to the 支配する of "spiritual intercourse." I was at the time 孤立した from general society; I was 労働ing under 広大な／多数の／重要な 不景気 of spirits. I was 占領するing all my leisure in reading on the 支配する of death and man's 存在 afterward. I had, in the course of my life, read and heard from the pulpit so many contradictory and 相反する doctrines on the 支配する, that I hardly knew what to believe. I could not, if I would, believe what I did not understand, and was anxiously 捜し出すing to know, if, after death, we should again 会合，会う with those whom we had loved here, and under what circumstances. I was 招待するd by a friend to 証言，証人／目撃する the "Rochester Knockings." I 従うd more to 強いる her, and to while away a tedious hour. I thought a good 取引，協定 on what I 証言，証人／目撃するd, and I 決定するd to 調査／捜査する the 事柄 and find out what it was. If it was a deception, or a delusion, I thought that I could （悪事，秘密などを）発見する it. For about four months I 充てるd at least two evenings in a week and いつかs more to 証言，証人／目撃するing the phenomena in all its 段階s. I kept careful 記録，記録的な／記録するs of all I 証言，証人／目撃するd, and from time to time compared them with each other, to （悪事，秘密などを）発見する inconsistencies and contradictions. I read all I could lay my 手渡すs on on the 支配する, and 特に all the professed "（危険などに）さらすs of the humbug." I went from place to place, seeing different mediums, 会合 with different parties of persons—often with persons whom I had never seen before, and いつかs where I was myself 完全に unknown—いつかs in the dark and いつかs in the light—often with inveterate unbelievers, and more frequently with 熱心な 信奉者s.
In 罰金, I availed myself of every 適切な時期 that was afforded, 完全に to 精査する the 事柄 to the 底（に届く）. I was all this time an unbeliever, and tried the patience of 信奉者s sorely by my scepticism, my captiousness, and my obdurate 拒絶 to 産する／生じる my belief. I saw around me some who 産する／生じるd a ready 約束 on one or two sittings only; others again, under the same circumstances, avowing a 決定するd unbelief; and some who 辞退するd to 証言，証人／目撃する it at all, and yet were 確認するd unbelievers. I could not imitate either of these parties, and 辞退するd to 産する／生じる unless upon most irrefragable 証言. At length the 証拠 （機の）カム, and in such 軍隊 that no sane man could 保留する his 約束.
It will thus be seen that this, the earliest 優れた 変える to the new 発覚, took the 最大の 苦痛s before he 許すd the 証拠 to 納得させる him of the 有効性，効力 of the （人命などを）奪う，主張するs of the spirit. General experience shows that a facile 受託 of these （人命などを）奪う，主張するs is very rare の中で earnest thinkers, and that there is hardly any 目だつ Spiritualist whose course of 熟考する／考慮する and reflection has not 伴う／関わるd a novitiate of many years. This forms a striking contrast to those 消極的な opinions which are 設立するd upon 初期の prejudice and the biased or scandalous accounts of 同志／支持者 authors.
裁判官 Edmonds, in the excellent 要約 of his position given in the article already 引用するd—an article which should have 変えるd the whole American people had they been ready for assimilation—proceeds to show the solid basis of his beliefs. He points out that he was never alone when these manifestations occurred, and that he had many 証言，証人／目撃するs. He also shows the (a)手の込んだ／(v)詳述する 警戒s which he took:
After depending upon my senses, as to these さまざまな 段階s of the 現象, I invoked the 援助（する） of science, and, with the 援助 of an 遂行するd electrician and his 機械／機構, and eight or ten intelligent, educated, shrewd persons, 診察するd the 事柄. We 追求するd our 調査s many days, and 設立するd to our satisfaction two things: first, that the sounds were not produced by the 機関 of any person 現在の or 近づく us; and, second, that they were not 来たるべき at our will and 楽しみ.
He 取引，協定s faithfully with the 申し立てられた／疑わしい "（危険などに）さらすs" in newspapers, some of which at long intervals are true 起訴，告発s of some villain, but which usually are greater deceptions, conscious or unconscious, of the public than the evils which they profess to attack. Thus:
While these things were going on, there appeared in the newspapers さまざまな explanations and "（危険などに）さらすs of the humbug," as they were 称する，呼ぶ／期間／用語d. I read them with care, in the 期待 of 存在 補助装置d in my 研究s, and I could not but smile at once at the rashness and the futility of the explanations. For instance, while 確かな learned professors in Buffalo were congratulating themselves on having （悪事，秘密などを）発見するd it in the toe and 膝 共同のs, the manifestations in this city changed to （犯罪の）一味ing a bell placed under the （米）棚上げする／（英）提議する. They were like the 解答 lately given by a learned professor in England, who せいにするs the tipping of （米）棚上げする／（英）提議するs to a 軍隊 in the 手渡すs which are laid upon them, overlooking the 構成要素 fact that （米）棚上げする／（英）提議するs やめる as frequently move when there is no 手渡す upon them.
Having dealt with the objectivity of the phenomena, the 裁判官 next touched upon the more important question of their source. He commented upon the fact that he had answers to mental questions and 設立する that his own secret thoughts were 明らかにする／漏らすd, and that 目的s which he had privily entertained had been made manifest. He 公式文書，認めるs also that he had heard the mediums use Greek, Latin, Spanish, and French, when they were ignorant of these languages.
This 運動s him to the consideration of whether these things may not be explained as the reflection of the mind of some other living human 存在. These considerations have been exhausted by every inquirer in turn, for Spiritualists do not 受託する their creed in one bound, but make the 旅行 step by step, with much timid 実験（する）ing of the path. 裁判官 Edmonds's epitome of his course is but that which many others have followed. He gives the に引き続いて 推論する／理由s for 消極的なing this question of other human minds:
Facts were communicated which were unknown then, but afterward 設立する to be true; like this, for instance when I was absent last winter in Central America, my friends in town heard of my どの辺に and of the 明言する／公表する of my health seven times; and on my return, by comparing their （警察などへの）密告，告訴（状） with the 入ること／参加（者）s in my 定期刊行物 it was 設立する to be invariably 訂正する. So, in my 最近の visit to the West my どの辺に and my 条件 were told to a medium in this city, while I was travelling on the 鉄道／強行採決する between Cleveland and Toledo. So thoughts have been uttered on 支配するs not then in my mind, and utterly at variance with my own notions. This has often happened to me and to others, so as fully to 設立する the fact that it was not our minds that gave birth to or 影響する／感情d the communication.
He then 取引，協定s with the 反対する of this marvellous 開発, and he points out its 圧倒的な 宗教的な significance on the general lines with which it is defined in a その後の 一時期／支部 of this work. 裁判官 Edmonds's brain was indeed a remarkable one, and his judgment （疑いを）晴らす, for there is very little which we can 追加する to his 声明, and perhaps it has never been so 井戸／弁護士席 表明するd in so small a compass. As we point to it one can （人命などを）奪う，主張する that Spiritualism has been 一貫した from the first, and that the teachers and guides have not mixed their message. It is a strange and an amusing reflection that the arrogant science which endeavoured by its mere word and glare to 鎮圧する this upstart knowledge in 1850 has been 証明するd to be essentially wrong on its own ground. There are hardly any 科学の axioms of that day, the finality of the element, the indivisibility of the 原子, the separate origin of 種類, which have not been controverted, 反して the psychic knowledge which was so derided has 刻々と held its own, 追加するing fresh facts but never 否定するing those which were 初めは put 今後.
令状ing of the beneficent 影響s of this knowledge the 裁判官 says:
There is that which 慰安s the 会葬者 and 貯蔵所d up the broken-hearted; that which smooths the passage to the 墓／厳粛／彫る／重大な and 略奪するs death of its terrors; that which enlightens the atheist and cannot but 改革（する） the vicious; that which 元気づけるs and encourages the virtuous まっただ中に all the 裁判，公判s and vicissitudes of life; and that which 論証するs to man his 義務 and his 運命, leaving it no longer vague and uncertain.
The 事柄 has never been better summed up than that.
There is, however, one final passage in this remarkable 文書 which 原因（となる）s some sadness. Speaking of the 進歩 which the movement had made within four years in the 部隊d 明言する／公表するs, he says: "There are ten or twelve newspapers and 定期刊行物s 充てるd to the 原因（となる） and the spiritual library embraces more than one hundred different 出版（物）s, some of which have already 達成するd a 循環／発行部数 of more than 10,000 copies. Besides the undistinguished multitude there are many men of high standing and talent 階級d の中で them—doctors, lawyers, and clergymen in 広大な／多数の／重要な numbers, a Protestant bishop, the learned and reverend 大統領，／社長 of a college, 裁判官s of our higher 法廷，裁判所s, members of 議会, foreign 外交官／大使s and ex-members of the 部隊d 明言する／公表するs 上院." In four years the spirit 軍隊 had done as much as this. How does the 事柄 stand to-day? The "undistinguished multitude" has carried bravely on and the hundred 出版（物）s have grown into many more, but where are the men of light and 主要な who point the path? Since the death of Professor Hyslop it is difficult to point to one man of eminence in the 部隊d 明言する／公表するs who is ready to 火刑／賭ける his career and 評判 upon the 問題／発行する. Those who would have never 恐れるd the tyranny of man have shrank from the cat-calling of the public 圧力（をかける）. The printing-machine has 後継するd where the rack would have failed. The worldly loss in 評判 and in 商売／仕事 支えるd by 裁判官 Edmonds himself, who had to 辞職する his seat upon the 最高裁判所 of New York, and by many others who 証言するd to the truth, 設立するd a 統治する of terror which 警告するs the 知識人 classes from the 支配する. So the 事柄 stands at 現在の.
But the 圧力（をかける）, for the moment, was 井戸／弁護士席-性質の／したい気がして and 裁判官 Edmonds's famous summing-up, perhaps the finest and most momentous that any 裁判官 has ever 配達するd, met with 尊敬（する）・点, if not with concurrence. The New York 特使 wrote:
The letter from 裁判官 Edmonds, published by us on Saturday, with regard to the いわゆる spiritual manifestations, coming as it did from an 著名な jurist, a man remarkable for his （疑いを）晴らす ありふれた sense in the practical 事件／事情／状勢s of life, and a gentleman of irreproachable character, 逮捕（する）d the attention of the community, and is regarded by many persons as one of the most remarkable 文書s of the day.
The New York Evening Mirror said:
John W. Edmonds, the 長，指導者 司法（官） of the 最高裁判所 for this 地区, is an able lawyer, an industrious 裁判官 and a good 国民. For the last eight years 占領するing without interruption the highest judicial 駅／配置するs, whatever may be his faults no one can 正確に，正当に 告発する／非難する him of 欠如（する） of ability, 産業, honesty or fearlessness. No one can 疑問 his general saneness, or can believe for a moment that the ordinary 操作／手術s of his mind are not as 早い, 正確な and reliable as ever. Both by the practitioners and suitors at his 妨げる／法廷，弁護士業 he is 認めるd as the 長，率いる, in fact and in 長所, of the 最高の 法廷，裁判所 for this 地区.
The experience of Dr. Robert Hare, Professor of Chemistry in the University of Pennsylvania, is also of 利益／興味, because he was one of the first 著名な men of science who, setting out to expose the delusion of Spiritualism, became finally a 会社／堅い 信奉者. It was in 1853 that, in his own words, he "felt called upon, as an 行為／法令／行動する of 義務 to his fellow creatures, to bring whatever 影響（力） he 所有するd to the 試みる／企てる to 茎・取り除く the tide of popular madness which, in 反抗 of 推論する／理由 and science, was 急速な／放蕩な setting in favour of the 甚だしい／１２ダース delusion called Spiritualism." A denunciatory letter of his published in the newspapers of Philadelphia, where he lived, was copied by other newspapers all over the country, and it was made the text of 非常に／多数の sermons. But, as with Sir William Crookes many years later, the jubilation was premature. Professor Hare, though a strong sceptic, was induced to 実験 for himself, and after a period of careful 実験（する）ing he became 完全に 納得させるd of the spiritual origin of the manifestations. Like Crookes, he 工夫するd apparatus for use with mediums. Mr. S. B. Brittan, editor of The Spiritual Telegraph, gives the に引き続いて condensed account of some of Hare's 実験s:
First, to 満足させる himself that the movements were not the 作品 of mortals, he took 厚かましさ／高級将校連 billiard balls, placed them on zinc plates and placed the 手渡すs of the mediums on the balls and, to his very 広大な／多数の／重要な astonishment the （米）棚上げする／（英）提議するs moved. He next arranged a （米）棚上げする／（英）提議する to slide backward and 今後, to which attachments were made, 原因（となる）ing a レコード to 回転する 含む／封じ込めるing the alphabet, hidden from the 見解（をとる） of the mediums. The letters were variously arranged, out of their 正規の／正選手 連続した order, and the spirit was 要求するd to place them consecutively or in their 正規の／正選手 places. And behold, it was done! Then followed intelligent 宣告，判決s which the medium could not see or know the 輸入する of till they were told him.
Again he tried another 資本／首都 実験（する）. The long end of a lever was placed on spiral 規模s with an 索引 大（公）使館員d and the 負わせる 示すd; the medium's 手渡す 残り／休憩（する）d on the short end of the beam, where it was impossible to give 圧力 downward, but if 圧力（をかける）d it would have a contrary 影響 and raise the long end; and yet, most astounding, the 負わせる was 増加するd several 続けざまに猛撃するs on the 規模.
Professor Hare 具体的に表現するd his careful 研究s and his 見解（をとる）s on Spiritualism in an important 調書をとる／予約する published in New York in 1855, する権利を与えるd "実験の 調査 of the Spirit Manifestations." In this (p. 55) he sums up the results of his 早期に 実験s as follows:
The 証拠 of the manifestations adduced in the foregoing narrative does not 残り／休憩（する） upon myself only, since there have been persons 現在の when they were 観察するd, and they have in my presence been repeated essentially under さまざまな modifications in many instances not 特に alluded to.
The 証拠 may be 熟視する／熟考するd under さまざまな 段階s; first, those in which rappings or other noises have been made which could not be traced to any mortal 機関; secondly, those in which sounds were so made as to 示す letters forming grammatical, 井戸／弁護士席-spelt 宣告，判決s, affording proof that they were under the 指導／手引 of some 合理的な／理性的な 存在; thirdly, those in which the nature of the communication has been such as to 証明する that the 存在 原因（となる）ing them must, agreeably to …を伴ってing 主張s, be some known 知識, friend, or 親族 of the inquirer.
Again, 事例／患者s in which movements have been made of ponderable 団体／死体s of a nature to produce 知識人 communications 似ているing those 得るd, as abovementioned, by sounds.
Although the apparatus by which these さまざまな proofs were 達成するd with the greatest possible 警戒 and precision, 修正するd them as to the manner, essentially all the 証拠 which I have 得るd tending to the 結論s above について言及するd, has likewise been 大幅に 得るd by a 広大な／多数の／重要な number of 観察者／傍聴者s. Many who never sought any spiritual communication and have not been induced to 入会させる themselves as Spiritualists, will にもかかわらず not only 断言する the 存在 of the sounds and movements, but also 収容する／認める their inscrutability.
Mr. James J. 地図／計画するs, LL.D., of New York, an 農業の 化学者／薬剤師 and member of さまざまな learned societies, 開始するd his 調査 into Spiritualism ーするために 救助（する）, as he said, his friends, who were "running to imbecility" over the new craze. Through the mediumship of Mrs. Cora Hatch, afterwards Mrs. Richmond, he received what are 述べるd as marvellous 科学の answers to his questions. He ended by becoming a 徹底的な 信奉者, and his wife, who had no artistic talent, became a 製図／抽選 and 絵 medium. His daughter had, unknown to him, become a 令状ing medium, and when she spoke to him about this 開発 he asked her to give him an 展示 of her 力／強力にする. She took a pen and 速く wrote what professed to be a message from Professor 地図／計画するs's father. The Professor asked for a proof of 身元. His daughter's 手渡す at once wrote: "You may recollect that I gave you, の中で other 調書をとる／予約するs, an Encyclopaedia; look at page 120 of that 調書をとる／予約する, and you will find my 指名する written there, which you have never seen." The 調書をとる／予約する referred to was 蓄える／店d with others at a 倉庫／問屋. When Professor 地図／計画するs opened the 事例／患者, which had been undisturbed for twenty-seven years, to his astonishment he 設立する his father's 指名する written on page 120. It was this 出来事/事件 which first led him to make a serious 調査, for, like his friend Professor Hare, he had up till that time been a strong materialist.
In April, 1854, the Hon. James 保護物，者s 現在のd a 記念の,* praying for 調査, to the 部隊d 明言する／公表するs 立法機関, with thirteen thousand 署名s 大（公）使館員d, and with the 指名する of 知事 Tallmadge at the 長，率いる of the 名簿（に載せる）／表（にあげる）. After a frivolous discussion, in which Mr. 保護物，者s, who 現在のd the 嘆願（書）, referred to the belief held by the petitioners as 予定 to a delusion arising from 欠陥のある education or deranged mental faculties, it was 正式に agreed that the 嘆願（書） should 嘘（をつく） upon the （米）棚上げする／（英）提議する. Mr. E. W. Capron has this comment**:
*See Capron, Modern Spiritualism, pp. 359-
363.
** Modern Spiritualism, p. 375. Modern Spiritualism, p.
197.
It is not probable that any of the memorialists 推定する／予想するd more favourable 治療 than they received. The carpenters and fishermen of the world are the ones to 調査／捜査する new truths and make 上院s and 栄冠を与えるs believe and 尊敬（する）・点 them. It is in vain to look for the 歓迎会 or 尊敬（する）・点 of new truths by men in high places.
The first 正規の／正選手 Spiritualist organization was formed in New York on June 10, 1854. It was する権利を与えるd the "Society for the Diffusion of Spiritual Knowledge," and 含むd の中で its members such 目だつ people as 裁判官 Edmonds and 知事 Tallmadge, of Wisconsin.
の中で the activities of the society was the 設立 of a newspaper called The Christian Spiritualist, and the 約束／交戦 of 行方不明になる Kate Fox to 持つ／拘留する daily s饌nces, to which the public were 認める 解放する／自由な each morning from ten till one o'clock.
令状ing in 1855 Capron says:
It would be impossible to 明言する／公表する particulars in regard to the spread of Spiritualism in New York up to the 現在の time. It has become diffused throughout the city, and has almost 中止するd to be a curiosity or a wonder to any. Public 会合s are 定期的に held, and the 調査 is 絶えず going on, but the days of excitement on the 支配する have passed away, and all parties look upon it as, at least, something more than a mere trick. It is true that 宗教的な bigotry 公然と非難するs it, but without 論争ing the occurrences, and occasionally a pretended expose' is made for 目的s of 憶測; but the fact of spiritual intercourse has become an 定評のある fact in the Empire city.
Perhaps the most 重要な fact of the period we have been considering was the 開発 of mediumship in 目だつ people, as, for instance, 裁判官 Edmonds and Professor Hare. The latter 令状s*:
Having latterly acquired the 力／強力にするs of a medium in a 十分な degree to 交換 ideas with my spirit friends, I am no longer under the necessity of defending マスコミ from the 告発（する），告訴（する）／料金 of falsehood and deception. It is now my own character only that can be in question.
* 実験の 調査 Of The Spirit Manifestations, p. 54.
Thus, 解任するing the Fox girls from the field altogether, we have the 私的な mediumship of Rev. A. H. Jervis, 助祭 Hale, Lyman Granger, 裁判官 Edmonds, Professor Hare, Mrs. 地図／計画するs, 行方不明になる 地図／計画するs, and the public mediumship of Mrs. Tamlin, Mrs. Benedict, Mrs. Hayden, D.D. Home, and dozens of others.
It is not within the 範囲 of this work to を取り引きする the 広大な／多数の／重要な number of individual 事例／患者s of mediumship, some of them most 劇の and 利益／興味ing, which occurred during this first period of demonstration. The reader is referred to Mrs. Hardinge Britten's two important 編集s, "Modern American Spiritualism" and "Nineteenth Century 奇蹟s," 調書をとる／予約するs which will always be a most 価値のある 記録，記録的な／記録する of 早期に days. The 一連の phenomenal 事例／患者s was so 広大な／多数の／重要な that Mrs. Britten has counted over five thousand separate instances 記録，記録的な／記録するd in the 圧力（をかける） in the first few years, which probably 代表するs some hundreds of thousands not so 記録，記録的な／記録するd. 宗教 いわゆる and Science いわゆる 部隊d for once in an unholy 試みる／企てる to misrepresent and 迫害する the new truth and its 支持者s, while the 圧力（をかける） unfortunately 設立する that its 利益／興味 lay in playing up to the prejudices of the 大多数 of its 加入者s. It was 平易な to do this, for 自然に, in so 決定的な and 説得力のある a movement, there were some who became fanatical, some who threw discredit upon their opinions by their 活動／戦闘s, and some who took advantage of the general 利益／興味 to imitate, with more or いっそう少なく success, the real gifts of the spirit. These fraudulent rascals were いつかs mere 冷淡な-血d 詐欺師s, and いつかs seem to have been real mediums whose psychic 力／強力にする had for a time 砂漠d them. There were スキャンダルs and （危険などに）さらすs, some real and some pretended. These （危険などに）さらすs were then, as now, 予定 often to the Spiritualists themselves, who 堅固に 反対するd to their sacred 儀式s 存在 a 審査する for the hypocrisies and blasphemies of those villains who, like human hyenas, tried to make a fraudulent living out of the dead. The general result was to take the 辛勝する／優位 off the first 罰金 enthusiasm, and to 始める，決める 支援する the 受託 of what was true by an eternal harping on what was 誤った.
The 勇敢に立ち向かう 報告（する）／憶測 of Professor Hare led to a disgraceful 迫害 of that venerable savant, who was at that moment, with the exception of Agassiz, the best-known man of science in America. The professors of Harvard—a university which has a most unenviable 記録，記録的な／記録する in psychic 事柄s — passed a 決意／決議 公然と非難するing him and his "insane 固守 to a gigantic humbug." He could not lose his professorial 議長，司会を務める at Pennsylvania University because that had been already 辞職するd, but he 苦しむd much in loss of 評判.
The 栄冠を与えるing and most absurd instance of 科学の intolerance—an intolerance which has always been as violent and 不当な as that of the mediaeval Church—was shown by the American 科学の 協会. This learned 団体／死体 howled 負かす／撃墜する Professor Hare when he 試みる／企てるd to 演説（する）／住所 them, and put it on 記録，記録的な／記録する that the 支配する was unworthy of their attention. It was 発言／述べるd, however, by the Spiritualists, that the same society at the same 開会／開廷／会期 held an animated 審議 as to why cocks crow between twelve and one at night, coming finally to the 結論 that at that particular hour a wave of electricity passes over the earth from north to south, and that the fowls, 乱すd out of their slumbers and "存在 自然に of a crowing disposition," 登録（する） the event in this fashion. It had not then been learned—and perhaps it has hardly been learned yet—that a man, or a 団体／死体 of men, may be very wise upon those 支配するs on which they are 専門家s, and yet show an 驚くべき／特命の／臨時の want of ありふれた sense when 直面するd with a new proposition which calls for a 完全にする readjustment of ideas. British science and, indeed, science the whole world over, have shown the same intolerance and want of elasticity which 示すd those 早期に days in America.
These days have been drawn so fully by Mrs. Hardinge Britten, who herself played a large part in them, that those who are 利益／興味d can always follow them in her pages. Some 公式文書，認めるs about Mrs. Britten herself may, however, be fitly introduced at this place, for no history of Spiritualism could be 完全にする without an account of this remarkable woman who has been called the 女性（の） St. Paul of the movement. She was a young Englishwoman who had gone to New York with a theatrical company, and had then, with her mother, remained in America. 存在 厳密に Evangelical she was much repelled by what she considered the unorthodox 見解（をとる）s of Spiritualists, and fled in horror from her first s饌nce. Later, in 1856, she was again brought into 接触する with the 支配する and received proofs which made it impossible for her to 疑問 its truth. She soon discovered that she was herself a powerful medium, and one of the best attested and most sensational 事例／患者s in the 早期に history of the movement was that in which she received intimation that the mail steamer 太平洋の had gone 負かす／撃墜する in 中央の-大西洋 with all souls, and was 脅すd with 起訴 by the owners of the boat for repeating what had been told her by the returning spirit of one of the 乗組員. The （警察などへの）密告，告訴（状） 証明するd to be only too true, and the 大型船 was never heard of again.
Mrs. Emma Hardinge—who became, by a second marriage, Mrs. Hardinge Britten—threw her whole enthusiastic temperament into the young movement and left a 示す upon it which is still 明白な. She was an ideal propagandist, for she 連合させるd every gift. She was a strong medium, an orator, a writer, a 井戸／弁護士席-balanced thinker and a hardy traveller. Year after year she travelled the length and breadth of the 部隊d 明言する／公表するs 布告するing the new doctrine まっただ中に much 対立, for she was 交戦的な and anti-Christian in the 見解（をとる）s which she professed to get straight from her spirit guides. As these 見解（をとる）s were, however, that the morals of the Churches were far too lax and that a higher 基準 was called for, it is not likely that the 創立者 of Christianity would have been の中で her critics. These opinions of Mrs. Hardinge Britten had more to do with the 概して Unitarian 見解（をとる） of the 公式の／役人 Spiritualist 団体／死体s, which still 存在するs, than any other 原因（となる）.
In 1866 she returned to England, where she worked indefatigably, producing her two 広大な／多数の／重要な chronicles, "Modern American Spiritualism" and, later, "Nineteenth Century 奇蹟s," both of which show an amazing 量 of 研究 together with a very （疑いを）晴らす and 論理（学）の mind. In 1870 she married Dr. Britten, as strong a Spiritualist as herself. The marriage seems to have been an ideally happy one. In 1878 they went together as missionaries for Spiritualism to Australia and New Zealand, and stayed there for several years, 設立するing さまざまな churches and societies which the author 設立する still 持つ／拘留するing their own when he visited the Antipodes forty years later upon the same errand. While in Australia she wrote her "約束s, Facts and 詐欺s of 宗教的な History," a 調書をとる／予約する which still 影響（力）s many minds. There was at that time undoubtedly a の近くに connexion between the 解放する／自由な thought movement and the new spirit 発覚. The Hon. Robert Stout, 弁護士／代理人／検事-General of New Zealand, was both 大統領 of the 解放する／自由な Thought 協会 and an ardent Spiritualist. It is more 明確に understood now, however, that spirit intercourse and teaching are too wide to be fitted into any system, whether 消極的な or 肯定的な, and that it is possible for a Spiritualist to profess any creed so long as he has the 必須のs of reverence to the unseen and unselfishness to those around him.
の中で other monuments of her energy, Mrs. Hardinge Britten 設立するd The Two Worlds of Manchester, which has still as large a 循環／発行部数 as any Spiritualistic paper in the world. She passed onwards in 1899, having left her 示す 深い upon the 宗教的な life of three continents.
This has been a long but necessary digression from the account of the 早期に days of American 進歩. Those 早期に days were 示すd by 広大な／多数の／重要な enthusiasm, much success, and also かなりの 迫害. All the leaders who had anything to lose lost it. Mrs. Hardinge says:
裁判官 Edmonds was pointed at in the streets as a crazy Spiritualist. 豊富な merchants were compelled to 主張する their （人命などを）奪う，主張するs to be considered sane and 持続する their 商業の 権利s by the most 会社／堅い and 決定するd 活動／戦闘. Professional men and tradesmen were 減ずるd to the 限界s of 廃虚, and a relentless 迫害, 起こる／始まるd by the 圧力（をかける） and 持続するd by the pulpit, directed the 十分な flow of its evil tides against the 原因（となる） and its 代表者／国会議員s. Many of the houses where circles were 存在 held were 乱すd by （人が）群がるs who would gather together after nightfall and with yells, cries, whistles and 時折の breaking of windows try to （性的に）いたずらする the 静かな 捜査官／調査官s in their unholy work of "waking the dead," as one of the papers piously denominated the 行為／法令／行動する of 捜し出すing for the "省 of Angels."
Passing the smaller ebb and flow of the movement, the rising of new true mediums, the （危険などに）さらす of 時折の 誤った ones, the 委員会s of 調査 (消極的なd often by the want of perception of the inquirers that a psychic circle depends for success upon the psychic 条件 of all its members), the 開発 of fresh phenomena and the 転換 of new 始めるs, there are a few 優れた 出来事/事件s of those 早期に days which should be 特に 公式文書，認めるd. 目だつ の中で them is the mediumship of D.D. Home, and of the two Davenport boys, which form such important episodes, and attracted public attention to such a degree and for so long a time, that they are 扱う／治療するd in separate 一時期／支部s. There are, however, 確かな lesser mediumships which call for a shorter notice.
One of these was that of Linton, the blacksmith, a man who was やめる 無学の and yet, like A. J. Davis, wrote a remarkable 調書をとる／予約する under 申し立てられた／疑わしい spirit 支配（する）／統制する. This 調書をとる／予約する of 530 pages, called "The 傷をいやす／和解させるing of the Nations," is certainly a remarkable 生産／産物 whatever its source, and it is 明白に impossible that it could have been 普通は produced by such an author. It is adorned by a very long preface from the pen of 知事 Tallmadge, which shows that the worthy 上院議員 was no mean student of antiquity. The 事例／患者 from the point of 見解（をとる） of the classics and the 早期に Church has seldom been better 明言する／公表するd.
In 1857 Harvard University again made itself 悪名高い by the 迫害 and 追放 of a student 指名するd Fred Willis, for the practice of medium ship. It would almost seem that the spirit of Cotton Mather and the old witch-finders of Salem had descended upon the 広大な／多数の／重要な Boston seat of learning, for in those 早期に days it was 絶えず at 問題／発行する with those unseen 軍隊s which no one can hope to 征服する／打ち勝つ. This 事柄 began by an intemperate 試みる／企てる upon the part of a Professor Eustis to 証明する that Willis was fraudulent, 反して all the 証拠 shows 明確に that he was a true 極度の慎重さを要する, who shrank 大いに from any public use of his 力／強力にするs. The 事柄 原因（となる）d かなりの excitement and スキャンダル at the time. This and other 事例／患者s of hard usage may be 特記する／引用するd, but it must にもかかわらず be 定評のある that the hope of 伸び（る） on the one 手渡す, and the mental effervescence 原因（となる）d by so terrific a 発覚 on the other, did at this period lead to a degree of dishonesty in some いわゆる mediums, and to fanatical 超過s and grotesque 主張s in others, which held 支援する that 即座の success which the more sane and 安定した Spiritualists 推定する／予想するd and deserved.
One curious 段階 of mediumship which attracted much attention was that of a 農業者, Jonathan Koons and his family, living in a wild 地区 of Ohio. The phenomena 得るd by the Eddy brothers are discussed at some length in a その後の 一時期／支部, and as those of the Koons family were much on the same lines they need not be 扱う／治療するd in 詳細（に述べる）. The use of musical 器具s （機の）カム 大部分は into the demonstrations of spirit 軍隊, and the Koons's スピードを出す／記録につける-house became celebrated through all the 隣接するing 明言する／公表するs—so celebrated that it was 絶えず （人が）群がるd, although it was 据えるd some seventy miles from the nearest town. It would appear to have been a 事例／患者 of true physical mediumship of a 天然のまま 質, as might be 推定する／予想するd where a rude uncultured 農業者 was the physical centre of it. Many 調査s were held, but the facts always remained untouched by 批評. 結局, however, Koons and his family were driven from their home by the 迫害 of the ignorant people の中で whom they lived. The rude open-空気／公表する life of the 農業者 seems to be 特に adapted to the 開発 of strong physical mediumship. It was in an American 農業者's 世帯 that it first developed, and Koons in Ohio, the Eddys in Vermont, Foss in Massachusetts, and many others, have shown the same 力／強力にするs.
We may fitly end this short review of the 早期に days in America by an event where spirit 介入 証明するd to be of importance in the world's history. This was the instance of the 奮起させるd messages which 決定するd the 活動／戦闘 of Abraham Lincoln at the 最高の moment of the Civil War. The facts are beyond 論争, and are given with the corroborative 証拠 in Mrs. Maynard's 調書をとる／予約する on Abraham Lincoln. Mrs. Maynard's maiden 指名する was Nettie Colburn, and she was herself the ヘロイン of the story.
The young lady was a powerful trance medium, and she visited Washington in the winter of 1862 ーするために see her brother who was in the hospital of the 連邦の Army. Mrs. Lincoln, the wife of the 大統領, who was 利益／興味d in Spiritualism, had a sitting with 行方不明になる Colburn, was enormously impressed by the result, and sent a carriage next day to bring the medium to see the 大統領. She 述べるs the kindly way in which the 広大な／多数の／重要な man received her in the parlour of the White House, and について言及するs the 指名するs of those who were 現在の. She sat 負かす／撃墜する, passed into the usual trance, and remembered no more. She continued thus:
For more than an hour I was made to talk to him, and I learned from my friends afterwards that it was upon 事柄s that he seemed fully to understand, while they comprehended very little until that 部分 was reached that 関係のある to the 来たるべき Emancipation 布告／宣言. He was 告発（する），告訴（する）／料金d with the 最大の solemnity and 軍隊 of manner not to abate the 条件 of its 問題／発行する and not to 延期する its 施行 as a 法律 beyond the 開始 of the year; and he was 保証するd that it was to be the 栄冠を与えるing event of his 行政 and his life; and that while he was 存在 counselled by strong parties to defer the 施行 of it, hoping to 取って代わる it by other 対策 and to 延期する 活動／戦闘, he must in no wise 注意する such counsel, but stand 会社／堅い to his 有罪の判決s and fearlessly 成し遂げる the work and fulfil the 使節団 for which he had been raised up by an overruling Providence. Those 現在の 宣言するd that they lost sight of the timid girl in the majesty of the utterance, the strength and 軍隊 of the language, and the importance of that which was 伝えるd, and seemed to realize that some strong masculine spirit 軍隊 was giving speech to almost divine 命令（する）s.
I shall never forget the scene around me when I 回復するd consciousness. I was standing in 前線 of Mr. Lincoln, and he was sitting 支援する in his 議長，司会を務める, with his 武器 倍のd upon his breast, looking intently at me. I stepped 支援する, 自然に 混乱させるd at the 状況／情勢—not remembering at once where I was; and ちらりと見ることing around the group where perfect silence 統治するd. It took me a moment to remember my どの辺に.
A gentleman 現在の then said in a low トン, "Mr. 大統領, did you notice anything peculiar in the method of 演説（する）／住所?" Mr. Lincoln raised himself, as if shaking off his （一定の）期間. He ちらりと見ることd quickly at the 十分な-length portrait of Daniel Webster that hung above the piano, and replied: "Yes, and it is very singular, very!" with a 示すd 強調.
Mr. Somes said: "Mr. 大統領, would it be 妥当でない for me to 問い合わせ whether there has been any 圧力 brought to 耐える upon you to defer the 施行 of the 布告／宣言?" To which the 大統領 replied "Under these circumstances that question is perfectly proper, as we are all friends." (Smiling upon the company). "It is taking all my 神経 and strength to withstand such a 圧力." At this point the gentlemen drew around him and spoke together in low トンs, Mr. Lincoln 説 least of all. At last he turned to me, and laying his 手渡す upon my 長，率いる, uttered these words in a manner I shall never forget. "My child, you 所有する a very singular gift, but that it is of God I have no 疑問. I thank you for coming here to-night. It is more important than perhaps anyone 現在の can understand. I must leave you all now, but I hope I shall see you again." He shook me kindly by the 手渡す, 屈服するd to the 残り／休憩（する） of the company, and was gone. We remained an hour longer, talking with Mrs. Lincoln and her friends, and then returned to Georgetown. Such was my first interview with Abraham Lincoln, and the memory of it is as （疑いを）晴らす and vivid as the evening on which it occurred.
This was one of the most important instances in the history of Spiritualism, and may also have been one of the most important in the history of the 部隊d 明言する／公表するs, as it not only 強化するd the 大統領 in taking a step which raised the whole moral トン of the Northern armies and put something of the crusading spirit into the men, but a その後の message 勧めるd Lincoln to visit the （軍の）野営地，陣営s, which he did with the best 影響 upon the 意気込み／士気 of the army. And yet the reader might, I 恐れる, search every history of the 広大な／多数の／重要な struggle and every life of the 大統領 without finding a について言及する of this 決定的な episode. It is all part of that 不公平な 治療 which Spiritualism has 耐えるd so long.
It is impossible that the 部隊d 明言する／公表するs, if it 高く評価する／（相場などが）上がるd the truth, would 許す the 教団 which 証明するd its value at the darkest moment of its history to be 迫害するd and repressed by ignorant policemen and bigoted 治安判事s in the way which is now so ありふれた, or that the 圧力（をかける） should continue to make mock of the movement which produced the Joan of Arc of their country.
THE 早期に Spiritualists have frequently been compared with the 早期に Christians, and there are indeed many points of resemblance. In one 尊敬（する）・点, however, the Spiritualists had an advantage. The women of the older 免除 did their part nobly, living as saints and dying as 殉教者s, but they did not 人物／姿／数字 as preachers and missionaries. Psychic 力／強力にする and psychic knowledge are, however, as 広大な／多数の／重要な in one sex as in another, and therefore many of the 広大な／多数の／重要な 開拓するs of the spiritual 発覚 were women. 特に may this be （人命などを）奪う，主張するd for Emma Hardinge Britten, one whose 指名する will grow more famous as the years roll by. There have, however, been several other women missionaries 優れた, and the most important of these from the British point of 見解（をとる） is Mrs. Hayden, who first in the year 1852 brought the new phenomena to these shores. We had of old the Apostles of 宗教的な 約束. Here at last was an apostle of 宗教的な fact.
Mrs. Hayden was a remarkable woman 同様に as an excellent medium. She was the wife of a respectable New England 新聞記者／雑誌記者 who …を伴ってd her in her 使節団, which had been 組織するd by one 石／投石する, who had some experience of her 力／強力にするs in America.
At the time of her visit she was 述べるd as 存在 "young, intelligent, and at the same time simple and candid in her manners." Her British critic 追加するd:
She 武装解除するd 疑惑 by the 影響を受けない artlessness of her 演説（する）／住所, and many who （機の）カム to amuse themselves at her expense were shamed into 尊敬（する）・点 and even 真心 by the patience and good temper which she 陳列する，発揮するd. The impression invariably left by an interview with her was that if, as Mr. Dickens 競うd, the phenomena developed by her were せいにするd to art, she herself was the most perfect artist, as far as 事実上の／代理 went, that had ever 現在のd herself before the public.
The ignorant British 圧力（をかける） 扱う／治療するd Mrs. Hayden as a ありふれた American adventuress. Her real mental calibre, however, may be 裁判官d from the fact that some years later, after her return to the 部隊d 明言する／公表するs, Mrs. Hayden 卒業生（する）d as a doctor of 薬／医学 and practised for fifteen years. Dr. James 棒s Buchanan, the famous 開拓する in psychometry, speaks of her as "one of the most skilful and successful 内科医s I have ever known." She was 申し込む／申し出d a 医療の professorship in an American college, and was 雇うd by the Globe 保険 Company in 保護するing the company against losses in 保険 on lives. A feature of her success was what Buchanan 述べるs as her psychometric genius. He 追加するs a unique 尊敬の印 to the 影響 that her 指名する was almost forgotten at the Board of Health because for years she had not a 選び出す／独身 death to 報告（する）／憶測.
This sequel, however, was beyond the knowledge of the sceptics of 1852, and they cannot be 非難するd for 主張するing that these strange （人命などを）奪う，主張するs of other-world 介入 should be 実験（する）d with the 最大の rigour before they could be 認める. No one could contest this 批判的な 態度. But what does seem strange is that a proposition which, if true, would 伴う／関わる such glad tidings as the piercing of the 塀で囲む of death and a true communion of the saints, should 誘発する not sober 批評, however exacting, but a 嵐／襲撃する of 侮辱 and 乱用, inexcusable at any time, but 特に so when directed against a lady who was a 訪問者 in our 中央. Mrs. Hardinge Britten says that Mrs. Hayden no sooner appeared upon the scene than the leaders of the 圧力（をかける）, pulpit and college levelled against her a 嵐／襲撃する of ribaldry, 迫害 and 侮辱, alike disgraceful to themselves and humiliating to the 誇るd liberalism and 科学の acumen of their age. She 追加するd that her gentle womanly spirit must have been 深く，強烈に 苦痛d, and the harmony of mind so 必須の to the 生産／産物 of good psychological results 絶えず destroyed, by the cruel and 侮辱ing 治療 she received at the 手渡すs of many of those who （機の）カム, pretending to be 捜査官／調査官s, but in reality 燃やすing to 妨害する her, and laying 罠（にかける）s to falsify the truths of which Mrs. Hayden professed to be the 器具. Sensitively alive to the animus of her 訪問者s, she could feel, and often writhed under the 鎮圧するing 軍隊 of the antagonism brought to 耐える upon her, without—at that time — knowing how to repel or resist it.
At the same time, the whole nation was not 伴う／関わるd in this irrational 敵意, which in a diluted form we still see around us. 勇敢に立ち向かう men arose who were not afraid to imperil their worldly career, or even their 評判 for sanity, by 支持する／優勝者ing an 人気がない 原因（となる） with no possible 動機 save the love of truth and that sense of chivalry which 反乱d at the 迫害 of a woman. Dr. Ashburner, one of the 王室の 内科医s, and Sir Charles Isham, were の中で those who defended the medium in the public 圧力（をかける）.
Mrs. Hayden's mediumship seems, when 裁判官d by modern 基準s, to have been 厳密に 限られた／立憲的な in type. Save for the 非難するs, we hear little of physical phenomena, nor is there any question of lights, materializations or Direct 発言する／表明するs. In harmonious company, however, the answers as furnished by 非難するs were very 正確な and 納得させるing. Like all true mediums, she was 極度の慎重さを要する to discord in her surroundings, with the result that the contemptible 乗組員 of practical jokers and ill-natured 研究員s who visited her 設立する her a ready 犠牲者. Deceit is repaid by deceit and the fool is answered （許可，名誉などを）与えるing to his folly, though the 知能 behind the words seems to care little for the fact that the passive 器具 雇うd may be held accountable for the answer. These pseudo-研究員s filled the 圧力（をかける） with their humorous accounts of how they had deceived the spirits, when as a fact they had rather deceived themselves. George Henry Lewes, afterwards consort of George Eliot, was one of these 冷笑的な 捜査官／調査官s. He recounts with glee how he had asked the 支配（する）／統制する in 令状ing: "Is Mrs. Hayden an impostor?" to which the 支配（する）／統制する rapped out: "Yes." Lewes was dishonest enough to 引用する this afterwards as 存在 a 自白 of 犯罪 from Mrs. Hayden. One would rather draw from it the inference that the 非難するs were 完全に 独立した・無所属 of the medium, and also that questions asked in a spirit of pure frivolity met with no serious reply.
It is, however, by the 肯定的なs and not by the 消極的なs that such questions must be 裁判官d, and the author must here use quotations to a larger extent than is his custom, for in no other way can one bring home how those seeds were first 工場／植物d in England which are 運命にあるd to grow to such a goodly 高さ. Allusion has already been made to the 証言 of Dr. Ashburner, the famous 内科医, and it would be 井戸／弁護士席 perhaps to 追加する some of his actual words. He says*:
Sex せねばならない have 保護するd her from 傷害, if you gentlemen of the 圧力（をかける） have no regard to the hospitable feelings 予定 to one of your own cloth, for Mrs. Hayden is the wife of a former editor and proprietor of a 定期刊行物 in Boston having a most 広範囲にわたる 循環／発行部数 in New England. I 宣言する to you that Mrs. Hayden is no impostor, and he who has the daring to come to an opposite 結論 must do so at the 危険，危なくする of his character for truth.
* The Leader, March 14, 1853; June 1 and 8, 1853.
Again, in a long letter to The Reasoner, after admitting that he visited the medium in a 完全に incredulous でっちあげる，人を罪に陥れる of mind, 推定する／予想するing to 証言，証人／目撃する "the same class of transparent absurdities" he had 以前 遭遇（する）d with other いわゆる mediums, Ashburner 令状s: "As for Mrs. Hayden, I have so strong a 有罪の判決 of her perfect honesty that I marvel at anyone who could deliberately 告発する／非難する her of 詐欺," and at the same time he gives 詳細（に述べる）d accounts of veridical communications he received.
の中で the 捜査官／調査官s was the celebrated mathematician and philosopher, Professor De Morgan. He gives some account of his experiences and 結論s in his long and 熟達した preface to his wife's 調書をとる／予約する, "From 事柄 to Spirit," 1863, as follows:
Ten years ago Mrs. Hayden, the 井戸／弁護士席-known American medium, （機の）カム to my house alone. The sitting began すぐに after her arrival. Eight or nine persons of all ages, and of all degrees of belief and unbelief in the whole thing 存在 imposture, were 現在の. The 非難するs began in the usual way. They were to my ear clean, （疑いを）晴らす, faint sounds such as would be said to （犯罪の）一味, had they lasted. I に例えるd them at the time to the noise which the ends of knitting-needles would make, if dropped from a small distance upon a marble 厚板, and 即時に checked by a damper of some 肉親，親類d; and その後の 裁判，公判 showed that my description was tolerably 正確な . At a late period in the evening, after nearly three hours of 実験, Mrs. Hayden having risen, and talking at another （米）棚上げする／（英）提議する while taking refreshment, a child suddenly called out, "Will all the spirits who have been here this evening 非難する together?" The words were no sooner uttered than a hailstorm of knitting-needles was heard, （人が）群がるd into certainly いっそう少なく than two seconds; the big needle sounds of the men, and the little ones of the women and children, 存在 明確に distinguishable, but perfectly disorderly in their arrival.
After a 発言／述べる to the 影響 that for convenience he ーするつもりであるs to speak of the 非難するs as coming from spirits, Professor De Morgan goes on:
On 存在 asked to put a question to the first spirit, I begged that I might be 許すd to put my question mentally—that is, without speaking it, or 令状ing it, or pointing it out to myself on an alphabet —and that Mrs. Hayden might 持つ／拘留する both 武器 延長するd while the answer was in 進歩. Both 需要・要求するs were 即時に 認めるd by a couple of 非難するs. I put the question and 願望（する）d the answer might be in one word, which I 割り当てるd; all mentally.
I then took the printed alphabet, put a 調書をとる／予約する upright before it, and, bending my 注目する，もくろむs upon it, proceeded to point to the letters in the usual way. The word "chess" was given by a 非難する at each letter. I had now a reasonable certainty of the に引き続いて 代案／選択肢: either some thought-reading of a character wholly inexplicable, or such superhuman acuteness on the part of Mrs. Hayden that she could （悪事，秘密などを）発見する the letter I 手配中の，お尋ね者 by my 耐えるing, though she (seated six feet from the 調書をとる／予約する which hid my alphabet) could see neither my 手渡す nor my 注目する，もくろむ, nor at what 率 I was going through the letters. I was 運命／宿命d to be driven out of the second 代案／選択肢 before the sitting was done.
As the next 出来事/事件 of the sitting, which he goes on to relate, is given with extra 詳細（に述べる）s in a letter written ten years earlier to the Rev. W. 傷をいやす／和解させるd, we 引用する this 見解／翻訳／版 published in his wife's "Memoir of Augustus De Morgan" (pp. 221-2):
Presently （機の）カム my father (OB., 1816), and after some conversation I went on as follows:
"Do you remember a 定期刊行物 I have in my 長，率いる?" "Yes." "Do you remember the epithets therein 適用するd to yourself?" "Yes." "Will you give me the 初期のs of them by the card?" "Yes." I then began pointing to the alphabet, with a 調書をとる／予約する to 隠す the card, Mrs. H. 存在 at the opposite 味方する of a 一連の会議、交渉／完成する （米）棚上げする／（英）提議する (large), and a 有望な lamp between us. I pointed letter by letter till I （機の）カム to F, which I thought should be the first 初期の. No rapping. The people 一連の会議、交渉／完成する me said, "You have passed it; there was a rapping at the beginning." I went 支援する and heard the rapping distinctly at C. This puzzled me, but in a moment I saw what it was. The 宣告，判決 was begun by the rapping 機関 earlier than I ーするつもりであるd. I 許すd C to pass, and then got D T F O C, 存在 the 初期のs of the 連続した words which I remembered to have been 適用するd to my father in an old review published in 1817, which no one in the room had ever heard of but myself. C D T F O C was all 権利, and when I got so far I gave it up, perfectly 満足させるd that something, or somebody, or some spirit, was reading my thoughts. This and the like went on for nearly three hours, during a 広大な／多数の／重要な part of which Mrs. H. was busy reading the "重要な to Uncle Tom's Cabin," which she had never seen before, and I 保証する you she 始める，決める to it with just as much avidity as you may suppose an American lady would who saw it for the first time, while we were amusing ourselves with the 非難するs in our own way. All this I 宣言する to be literally true. Since that time I have seen it in my house frequently, さまざまな persons 現在のing themselves. The answers are given mostly by the （米）棚上げする／（英）提議する, on which a 手渡す or two is gently placed, 攻撃するing up at the letters. There is much which is 混乱させるd in the answers, but every now and then comes something which surprises us. I have no theory about it, but in a year or two something curious may turn up. I am, however, 満足させるd of the reality of the 現象. A 広大な／多数の／重要な many other persons are as cognizant of these phenomena in their own houses as myself. Make what you can of it if you are a philosopher.
When Professor De Morgan says that some spirit was reading his thoughts, he omits to 観察する that the 出来事/事件 of the first letter was 証拠 of something that was not in his mind. Also, from Mrs. Hayden's 態度 throughout the s饌nce, it is （疑いを）晴らす that it was her atmosphere rather than her actual conscious personality which was 関心d. Some その上の important 証拠 from the De Morgans is relegated to the 虫垂.
Mrs. Fitzgerald, a 井戸／弁護士席-known 人物／姿／数字 in the 早期に days of Spiritualism in London, gives, in The Spiritualist of November 22, 1878, the に引き続いて very striking experience with Mrs. Hayden:
My first introduction to Spiritualism 開始するd at the time of the first visit of the 井戸／弁護士席-known medium, Mrs. Hayden, to this country nearly thirty years ago. I was 招待するd to 会合，会う her at a party given by a friend in Wimpole Street, London. Having made a pre-約束／交戦 for that evening, which I could not 避ける, I arrived late, after what appeared an 驚くべき／特命の／臨時の scene, of which they were all talking with 広大な／多数の／重要な 活気／アニメーション. My look of blank 失望 was noticed, and Mrs. Hayden, whom I then met for the first time, （機の）カム most kindly 今後, 表明するd her 悔いるs, and 示唆するd that I should sit at a small （米）棚上げする／（英）提議する by myself apart from the others, and she would ask the spirits if they would communicate with me. All this appeared so new and surprising I scarcely understood what she was talking about, or what I had to 推定する／予想する. She placed before me a printed alphabet, a pencil, and a piece of paper. Whilst she was in the 行為／法令／行動する of doing this, I felt extraordinarily rappings all over the （米）棚上げする／（英）提議する, the vibrations from which I could feel on the 単独の of my foot as it 残り／休憩（する）d against the （米）棚上げする／（英）提議する's 脚. She then directed me to 公式文書，認める 負かす／撃墜する each letter at which I heard a 際立った 非難する, and with this short explanation she left me to myself. I pointed as 願望（する）d—a 際立った 非難する （機の）カム at the letter E—others followed, and a 指名する that I could not fail to 認める was spelt out. The date of death was given, which I had not before known, and a message 追加するd which brought 支援する to my memory the almost last dying words of an old friend—すなわち, "I shall watch over you." And then the recollection of the whole scene was brought vividly before me. I 自白する I was startled and somewhat awed.
I carried the paper upon which all this was written at the 口述 of my spirit friend to his former 合法的な 助言者, and was 保証するd by him that the dates, etc., were perfectly 訂正する. They could not have been in my mind because I was not aware of them.
It is 利益／興味ing to 公式文書，認める that Mrs. Fitzgerald 明言する／公表するd that she believed that Mrs. Hayden's first s饌nce in England was held with Lady Combermere, her son, Major Cotton, and Mr. Henry Thompson, of York.
In the same 容積／容量 of The Spiritualist (p. 264) there appears an account of a s饌nce with Mrs. Hayden, taken from the life of Charles Young, the 井戸／弁護士席-known tragedian, written by his son, the Rev. Julian Young:
1853, April 19th. I went up to London this day for the 目的 of 協議するing my lawyers on a 支配する of some importance to myself, and having heard much of a Mrs. Hayden, an American lady, as a spiritual medium, I 解決するd, as I was in town, to discover her どの辺に, and 裁判官 of her gifts for myself. Accidentally 会合 an old friend, Mr. H., I asked him if he could give me her 演説（する）／住所. He told me that it was 22, Queen Anne Street, Cavendish Square. As he had never been in her company, and had a 広大な／多数の／重要な wish to see her, and yet was unwilling to 支払う／賃金 his guinea for the 扱う／治療する, I 申し込む／申し出d to frank him, if he would go with me. He did so 喜んで. Spirit-rapping has been so ありふれた since 1853 that I should irritate my reader's patience by 述べるing the 従来の 方式 of communicating between the living and the dead. Since the above date I have seen very much of spirit-rapping; and though my 組織／臓器s of wonder are 大部分は developed, and I have a 証拠不十分 for the mystic and supernatural, yet I cannot say that I have ever 証言，証人／目撃するd any spiritual phenomena which were not explicable on natural grounds, except in the instance I am about to give, in which collusion appeared to be out of the question, the friend who …を伴ってd me never having seen Mrs. Hayden, and she knowing neither his 指名する nor 地雷. The に引き続いて 対話 took place between Mrs. H. and myself:
Mrs. H.: Have you, sir, any wish to communicate with the spirit of any 出発／死d friend?
J. C. Y.: Yes.
Mrs. H.: Be pleased then to ask your questions in the manner 定める／命ずるd by the 決まり文句／製法, and I dare say you will get 満足な replies.
J. C. Y.: (演説（する）／住所ing himself to one invisible yet supposed to be 現在の): Tell me the 指名する of the person with whom I wish to communicate.
The letters written 負かす／撃墜する によれば the 口述 of the taps when put together spelt "George William Young."
J. C. Y.: On whom are my thoughts now 直す／買収する，八百長をするd?
A.: Frederick William Young.
J. C. Y.: What is he 苦しむing from?
A.: Tic douloureux.
J. C. Y.: Can you 定める／命ずる anything for him?
A.: Powerful mesmerism.
J. C. Y.: Who should be the 行政官／管理者?
A.: Someone who has strong sympathy with the 患者.
J. C. Y.: Should I 後継する?
A.: No.
J. C. Y.: Who would?
A.: Joseph Ries. (A gentleman whom my uncle much 尊敬（する）・点d.)
J. C. Y.: Have I lost any friend lately?
A.: Yes.
J. C. Y.: Who is it? (I thinking of a 行方不明になる Young, a distant cousin.)
A.: Christiana 小道／航路.
J. C. Y.: Can you tell me where I sleep to-night?
A.: James B.'s, Esq., 9 Clarges Street.
J. C. Y.: Where do I sleep to-morrow?
A.: 陸軍大佐 Weymouth's, Upper Grosvenor Street.
I was so astounded by the correctness of the answers I received to my 調査s that I told the gentleman who was with me that I 手配中の，お尋ね者 特に to ask a question to the nature of which I did not wish him to be privy, and that I should be 強いるd to him if he would go into the 隣接するing room for a few minutes. On his doing so I 再開するd my 対話 with Mrs. Hayden.
J. C. Y.: I have induced my friend to 身を引く because I did not wish him to know the question I want to put, but I am 平等に anxious that you should not know it either, and yet, if I understand rightly, no answer can be transmitted to me except through you. What is to be done under these circumstances?
Mrs. H.: Ask your question in such a form that the answer returned shall 代表する by one word the salient idea in your mind.
J. C. Y.: I will try. Will what I am 脅すd with take place?
A.: No.
J. C. Y.: That is unsatisfactory. It is 平易な to say Yes or No, but the value of the affirmation or negation will depend on the 有罪の判決 I have that you know what I am thinking of. Give me one word which shall show that you have the 手がかり（を与える） to my thoughts.
A.: Will.
Now, a will by which I had 利益d was 脅すd to be 論争d. I wished to know whether the 脅し would be carried out. The answer I received was 訂正する.
It may be 追加するd that Mr. Young had no belief, before or after this s饌nce, in spirit 機関, which surely, after such an experience, is no credit to his 知能 or capacity for assimilating fresh knowledge.
The に引き続いて letter in The Spiritualist from Mr. John Malcom, of Clifton, Bristol, について言及するs some 井戸／弁護士席-known sitters. Discussing the question that had been raised as to where the first s饌nce in England was held and who were the 証言，証人／目撃するs 現在の at it, he says:
I do not remember the date; but calling on my friend Mrs. Crowe, authoress of "The Night 味方する of Nature," she 招待するd me to …を伴って her to a spiritual s饌nce at the house of Mrs. Hayden in Queen Anne Street, Cavendish Square. She 知らせるd me that Mrs. Hayden had just arrived from America to 展示（する） the phenomena of Spiritualism to people in England who might feel 利益／興味d in the 支配する. There were 現在の Mrs. Crowe, Mrs. Milner Gibson, Mr. Colley Grattan (author of "High Ways and Bye Ways"), Mr. Robert 議会s, Dr. Daniels, Dr. Samuel Dickson, and several others whose 指名するs I did not hear. Some very remarkable manifestations occurred on that occasion. I afterwards had たびたび（訪れる） 適切な時期s of visiting Mrs. Hayden, and, though at first 性質の／したい気がして to 疑問 the genuineness of the phenomena, such 納得させるing 証拠 was given me of spirit communion that I became a 会社／堅い 信奉者 in the truth of it.
The 戦う／戦い in the British 圧力（をかける） 激怒（する）d furiously. In the columns of The London Critic, Mr. Henry Spicer (author of "Sights and Sounds") replied to the critics in 世帯 Words, The Leader, and The Zoist. There followed in the same newspaper a 非常に長い 出資／貢献 from a Cambridge clergyman, 調印 himself "M.A.," considered to be the Rev. A. W. Hobson, of St. John's College, Cambridge.
This gentleman's description is graphic and powerful, but too long for 完全にする transcription. The 事柄 is of some importance, as the writer is, so far as is known, the first English clergyman who had gone into the 事柄. It is strange, and perhaps characteristic of the age, how little the 宗教的な 関わりあい／含蓄s appear to have struck the さまざまな sitters, and how 完全に 占領するd they were by 調査s as to their grandmother's second 指名する or the number of their uncles. Even the more earnest seem to have been futile in their questions, and no one shows the least sense of 現実化 of the real 可能性s of such 商業, or that a 会社／堅い 創立／基礎 for 宗教的な belief could at last be laid. This clergyman did, however, in a purblind way, see that there was a 宗教的な 味方する to the 事柄. He finishes his 報告（する）／憶測 with the paragraph:
I will 結論する with a few words to the 非常に／多数の clerical readers of the Critic. 存在 myself a clergyman of the Church of England, I consider that the 支配する is one in which my brother clergy must, sooner or later, take some 利益／興味, however 気が進まない they may be to have anything to do with it. And my 推論する／理由s are 簡潔に as follow: If such excitement become general in this country as already 存在するs in America—and what 推論する／理由 have we to suppose that it will not?—then the clergy throughout the kingdom will be 控訴，上告d to on all 味方するs, will have to give an opinion, and may probably be 強いるd, by their very 義務s, to 干渉する and endeavour to 妨げる the delusions to which, in many 事例／患者s, this "mystery" has already led. One of the most sensible and able writers on the 支配する of these spirit manifestations in America, viz., Adin Ballou, in his work has expressly 警告を与えるd his readers not to believe all these spirits communicate, nor 許す themselves to give up their former opinions and 宗教的な creeds (as so many thousands have done) at the bidding of these rappers. The thing has scarcely begun in England as yet; but already, within the few months since Mr. and Mrs. Hayden arrived in London, it has spread like wild-解雇する／砲火／射撃, and I have good 推論する／理由 for 説 that the excitement is only 開始するing. Persons who at first 扱う／治療するd the whole 事件／事情／状勢 as a contemptible imposture and humbug, on 証言，証人／目撃するing these strange things for themselves, become first startled and astonished, then 急ぐ blindly into all sorts of mad 結論s—as, for instance, that it is all the work of the devil, or (in the opposite degree) that it is a new 発覚 from Heaven. I see 得点する／非難する／２０s of the most able and intelligent people whom I know utterly and 完全に mystified by it; and no one knows what to make of it. I am ready to 自白する, for my own part, that I am 平等に mystified. That it is not imposture, I feel perfectly and fully 納得させるd. In 新規加入 to the 実験（する）s, etc., above-指名するd, I had a long conversation in 私的な with both Mr. and Mrs. Hayden 分かれて, and everything they said bore the 示すs of 誠実 and good 約束. Of course, this is no 証拠 to other people, but it is to me. If there is any deception, they are as much deceived as any of their dupes.
It was not the clergy but the 解放する／自由な Thinkers who perceived the real meaning of the message, and that they must either fight against this proof of life eternal, or must honestly 自白する, as so many of us have done since, that their philosophy was 粉々にするd, and that they had been beaten on their own ground. These men had called for proofs in transcendent 事柄s, and the more honest and earnest were 軍隊d to 収容する／認める that they had had them. The noblest of them all was Robert Owen, as famous for his 人道的な 作品 as for his sturdy independence in 宗教的な 事柄s. This 勇敢に立ち向かう and honest man 宣言するd 公然と that the first rays of this rising sun had struck him and had gilded the 淡褐色 未来 which he had pictured. He said:
I have 根気よく traced the history of these manifestations, 調査／捜査するd the facts connected with them (証言するd to in innumerable instances by persons of high character), have had fourteen s饌nces with the medium Mrs. Hayden, during which she gave me every 適切な時期 to ascertain if it were possible there could be any deception on her part.
I am not only 納得させるd that there is no deception with truthful マスコミ in these 訴訟／進行s, but that they are 運命にあるd to 影響, at this period, the greatest class="引用する" moral 革命 in the character and 条件 of the human race.
Mrs. Emma Hardinge Britten comments on the 利益／興味 and astonishment created by the 転換 of Robert Owen, the 影響（力） of whose 純粋に materialistic belief was regarded as 発揮するing an injurious 影響 on 宗教. She says that one of England's most 目だつ statesmen 宣言するd "that Mrs. Hayden deserved a monument, if only for the 転換 of Robert Owen."
すぐに afterwards the famous Dr. Elliotson, who was the 大統領，／社長 of the 世俗的な Society, was also 変えるd after, like St. Paul, violently 攻撃する，非難するing the new 発覚. He and Dr. Ashburner had been two of the most 目だつ 支持者s of mesmerism in the days when even that obvious 現象 had to fight for its 存在, and when every 医療の man who 断言するd it was in danger of 存在 called a quack. It was painful to both of them, therefore, when Dr. Ashburner threw himself into this higher 支配する with enthusiasm, while his friend was constrained not only to 拒絶する but 活発に to attack it. However, the 違反 was 傷をいやす／和解させるd by the 完全にする 転換 of Elliotson, and Mrs. Hardinge Britten relates how in his 拒絶する／低下するing years he 主張するd upon her coming to him, and how she 設立する him a "warm adherent of Spiritualism, a 約束 which the venerable gentleman 心にいだくd as the brightest 発覚 that had ever been vouchsafed to him, and one which finally smoothed the dark passage to the life beyond, and made his 移行 a scene of 勝利を得た 約束 and joyful 予期."
As might have been 推定する／予想するd, it was not long before the 早い growth of （米）棚上げする／（英）提議する phenomena compelled 科学の sceptics to 認める their 存在, or at least to take steps to expose the delusion of those who せいにするd to the movements an 外部の origin. Braid, Carpenter, and Faraday 明言する／公表するd 公然と that the results 得るd were 予定 簡単に to unconscious muscular 活動／戦闘. Faraday 工夫するd ingenious apparatus which he considered conclusively 証明するd his 主張. But, like so many other critics, Faraday had had no experience with a good medium, and the 井戸／弁護士席-attested fact of the movement of （米）棚上げする／（英）提議するs without 接触する is 十分な to 破壊する his pretty theories. If one could imagine a layman without a telescope 否定するing with jeers and contempt the 結論s of those 天文学者s who had used telescopes, it would 現在の some analogy to those people who have 投機・賭けるd to 非難する psychic 事柄s without having had any personal psychic experience.
The 同時代の spirit is no 疑問 発言する／表明するd by Sir David Brewster. Speaking of an 招待 from Monckton Milnes to 会合，会う Mr. Galla, the African traveller, "who 保証するd him that Mrs. Hayden told him the 指名するs of persons and places in Africa which nobody but himself knew," Sir David comments, "The world is 明白に going mad."
Mrs. Hayden remained in England about a year, returning to America に向かって the の近くに of 1853. Some day, when these 事柄s have 設立する their true 割合 to other events, her visit will be regarded as historical and 時代-making. Two other American mediums were in England during her visit —Mrs. Roberts and 行方不明になる Jay—having followed すぐに after, but they appear to have had little 影響（力） on the movement, and seem to have been very inferior in psychic 力／強力にする.
A 同時代の sidelight on those 早期に days is afforded by this 抽出する from an article on Spiritualism in The Yorkshireman (October 25, 1856), a 非，不，無-Spiritualist 定期刊行物:
The English public in general, we believe, are but imperfectly 熟知させるd with the nature of the Spiritualist doctrines, and many of our readers are, doubtless, unprepared to believe that they 勝つ／広く一帯に広がる to any extent in this country. The ordinary phenomena of （米）棚上げする／（英）提議する-moving, etc., are, it is true, familiar to most of us. Some two or three years ago there was not an evening party which did not essay the 業績／成果 of a Spiritualist 奇蹟 . In those days you were 招待するd to "Tea and （米）棚上げする／（英）提議する Moving" as a new excitement, and made to 回転する with the family like mad 一連の会議、交渉／完成する articles of furniture.
After 宣言するing that Faraday's attack made "the spirits suddenly 沈下する," so that for a time no more was heard of their doings, the 定期刊行物 continues:
We have ample 証拠, however, that Spiritualism as a 決定的な and active belief is not 限定するd to the 部隊d 明言する／公表するs, but that it has 設立する favour and 受託 の中で a かなりの class of 熱中している人s in our own country.
But the general 態度 of the 影響力のある 圧力（をかける） was much the same then as now—ridicule and 否定 of the facts, and the 見解（をとる） that even if the facts were true, of what use were they? The Times, for instance (a paper which has been very ill-知らせるd and reactionary in psychic 事柄s), in a 主要な article of a little later date 示唆するs:
It would be something to get one's hat off the peg by an 成果／努力 of volition, without going to fetch it, or troubling a servant.
If （米）棚上げする／（英）提議する-力／強力にする could be made to turn even a coffee-mill, it would be so much 伸び（る）d.
Let our mediums and clairvoyants, instead of finding out what somebody died of fifty years ago, find out what 人物／姿／数字 the 基金s will be at this day three months.
When one reads such comments in a 広大な／多数の／重要な paper one wonders whether the movement was not really premature, and whether in so base and 構成要素 an age the idea of outside 介入 was not impossible to しっかり掴む. Much of this 対立 was 予定, however, to the frivolity of inquirers who had not as yet realized the 十分な significance of these signals from beyond, and used them, as the Yorkshire paper 明言する／公表するs, as a sort of social recreation and a new excitement for jaded worldlings.
But while in the 注目する，もくろむs of the 圧力（をかける） the death-blow had been given to a discredited movement, 調査 went on 静かに in many ４半期/4分の1s. People of ありふれた sense, as Howitt points out, "were 首尾よく 実験（する）ing those angels, under their own 方式 of advent, and finding them real," for, as he 井戸／弁護士席 says, public mediums have never done more than 就任する the movement."
If one were to 裁判官 from the public 証言 of the time, Mrs. Hayden's 影響（力） might be considered to have been 限られた／立憲的な in extent. To the public 捕まらないで she was only a nine days' wonder, but she scattered much seed which slowly grew. The fact is, she opened the 支配する up, and people, mostly in the humbler walks of life, began to 実験 and to discover the truth for themselves, though, with a 警告を与える born of experience, they kept their 発見s for the most part to themselves. Mrs. Hayden, without 疑問, 実行するd her 任命するd 仕事.
The history of the movement may 井戸／弁護士席 be compared to an 前進するing sea with its 連続する crests and 気圧の谷s, each crest 集会 more 容積／容量 than the last. With every 気圧の谷 the 観客 has thought that the waves had ended, and then the 広大な／多数の／重要な new 大波 gathered. The time between the leaving of Mrs. Hayden in 1853 until the advent of D.D. Home in 1855 代表するs the first なぎ in England. Superficial critics thought it was the end. But in a thousand homes throughout the land 実験s were 存在 carried on; many who had lost all 約束 in the things of the spirit, in what was perhaps the deadest and most 構成要素 age in the world's history, had begun to 診察する the 証拠 and to understand with 救済 or with awe that the age of 約束 was passing and that the age of knowledge, which St. Peter has said to be better, was at 手渡す. Devout students of the Scriptures remember the words of their Master: "I have yet many things to say unto you, but ye cannot 耐える them now," and wondered whether these strange stirrings of outside 軍隊s might not be part of that new knowledge which had been 約束d.
Whilst Mrs. Hayden had thus 工場／植物d the first seeds in London, a second train of events had brought spiritual phenomena under the notice of the people of Yorkshire.
This was 予定 to a visit of a Mr. David Richmond, an American Shaker, to the town of Keighley, when he called upon Mr. David Weatherhead and 利益／興味d him in the new 開発. （米）棚上げする／（英）提議する manifestations were 得るd and 地元の mediums discovered, so that a 繁栄するing centre was built up which still 存在するs. From Yorkshire the movement spread over Lancashire, and it is an 利益／興味ing link with the past that Mr. Wolstenholme, of Blackburn, who died in 1925 at a venerable age, was able as a boy to secrete himself under a （米）棚上げする／（英）提議する at one of these 早期に s饌nces, where he 証言，証人／目撃するd, though we will hope that he did not 援助（する）, the phenomena. A paper, The Yorkshire Spiritual Telegraph, was started at Keighley in 1855, this and other expenses 存在 borne by David Weatherhead, whose 指名する should be honoured as one who was the first to throw his whole heart into the movement. Keighley is still an active centre of psychic work and knowledge.
MRS. DE MORGAN'S account of ten years' experience of Spiritualism covers the ground from 1853 to 1863. The 外見 of this 調書をとる／予約する, with the 重大な preface by Professor De Morgan, was one of the first 調印するs that the new movement was spreading 上向きs 同様に as の中で the 集まりs. Then （機の）カム the work of D.D. Home and of the Davenports, which is 詳細（に述べる）d どこかよそで. The examination of the Dialectical Society began in 1869, which is also dealt with in a later 一時期／支部. The year 1870 was the date of the first 研究s of William Crookes, which he undertook after 発言／述べるing upon the スキャンダル 原因（となる）d by the 拒絶 of 科学の men "to 調査／捜査する the 存在 and nature of facts 主張するd by so many competent and 信頼できる 証言，証人／目撃するs." In the same 定期刊行物, the 年４回の 定期刊行物 of Science, he spoke of this belief 存在 株d by millions, and 追加するd: "I wish to ascertain the 法律s 治める／統治するing the 外見 of very remarkable phenomena, which, at the 現在の time, are occurring to an almost incredible extent."
The story of his 研究 was given in 十分な in 1874, and 原因（となる）d such a tumult の中で the more fossilized men of science—those who may be said to have had their minds subdued to that at which they worked—that there was some talk of 奪うing him of his Fellowship of the 王室の Society. The 嵐／襲撃する blew over, but Crookes was startled by its 暴力／激しさ, and it was noticeable that for many years, until his position was impregnable, he was very 用心深い in any public 表現 of his 見解（をとる）s. In 1872-73, the Rev. Stainton Moses appeared as a new factor, and his (a)自動的な／(n)自動拳銃 writings raised the 支配する to a more spiritual 計画（する） in the judgment of many. The phenomenal 味方する may attract the curious, but when over-強調するd it is likely to repel the judicious mind.
Public lectures and trance 演説（する）／住所s became a feature. Mrs. Emma Hardinge Britten, Mrs. Cora L. V. Tappan, and Mr. J. J. Morse gave eloquent orations, 趣旨ing to come from spirit 影響（力）, and large 集会s were 深く，強烈に 利益／興味d. Mr. Gerald Massey, the 井戸／弁護士席-known poet and writer, and Dr. George Sexton, also 配達するd public lectures. Altogether, Spiritualism had much publicity given to it.
The 設立 of the British 国家の 協会 of Spiritualists in 1873 gave the movement an impetus, because many 井戸／弁護士席-known public men and women joined it. の中で them may be について言及するd the Countess of Caithness, Mrs. Makdougall Gregory (未亡人 of Professor Gregory, of Edinburgh), Dr. Stanhope Speer, Dr. Gully, Sir Charles Isham, Dr. Maurice Davies, Mr. H. D. Jencken, Dr. George Sexton, Mrs. Ross Church (Florence Marryat), Mr. Newton Crosland, and Mr. Benjamin Coleman.
Mediumship of a high order in the department of physical phenomena was 供給（する）d by Mrs. Jencken (Kate Fox) and 行方不明になる Florence Cook. Dr. J. R. Newton, the famous 傷をいやす／和解させるing medium from America, arrived in 1870, and numbers of 驚くべき／特命の／臨時の cures were 登録（する）d at 解放する／自由な 治療s. From 1870 Mrs. Everitt's wonderful mediumship 演習d, like that of D.D. Home, without 告発（する），告訴（する）／料金, 納得させるd many 影響力のある people. Herne and Williams, Mrs. Guppy, Eglinton, Slade, Lottie Fowler, and others, 安全な・保証するd many 変えるs through their mediumship. In 1872 Hudson's spirit photographs created enormous 利益／興味, and in 1875 Dr. Alfred Russel Wallace published his famous 調書をとる／予約する, "On 奇蹟s and Modern Spiritualism."
A good means of tracing the growth of Spiritualism at this period is to 診察する the 声明s of worthy 同時代の 証言，証人／目撃するs, 特に those qualified by position and experience to give an opinion. But before we ちらりと見ること at the period we are considering, let us look at the 状況／情勢 in 1866, as 見解（をとる）d by Mr. William Howitt in a few paragraphs which are so admirable that the author is constrained to 引用する thetas verbatim. He says:
The 現在の position of Spiritualism in England, were the 圧力（をかける）, with all its 影響（力）, omnipotent, would be hopeless. After having taken every possible means to 損失 and sneer 負かす／撃墜する Spiritualism; after having opened its columns to it, in the hope that its emptiness and folly would be so 明らかな that its clever enemies would soon be able to knock it on the 長，率いる by invincible arguments, and then finding that all the advantages of 推論する／理由 and fact were on its 味方する; after having 乱用d and maligned it to no 目的, the whole 圧力（をかける） as by one 同意, or by one settled 計画（する）, has 可決する・採択するd the system of 開始 its columns and pages to any 誤った or foolish story about it, and 密封して の近くにing them to any explanation, refutation, or defence. It is, in fact, 解決するd, all other means of 殺人，大当り it having failed, to burke it. To clap a literary pitch-plaster on its mouth, and then let anyone that likes 削減（する） its throat if he can. By this means it hopes to stamp it out like the rinderpest....
If anything could 絶滅する Spiritualism, its 現在の estimation by the English public, its 治療 by the 圧力（をかける） and the 法廷，裁判所s of 法律, its 試みる／企てるd 鎮圧 by all the 力／強力にするs of public 知能, its 憎悪 by the heroes of the pulpits of all churches and creeds, the simple 受託 of even the public folly and wickedness せいにするd to it by the 圧力（をかける）, its own 内部の 分割s—in a word, its pre-著名な unpopularity would put it out of 存在. But does it? On the contrary, it never was more 堅固に rooted into the 集まり of 前進するd minds; its numbers never more 速く 増加するd; its truths were never more 真面目に and eloquently 支持するd; the enquiries after it never more abundant or more anxious. The soirees in Harley Street have, through the whole time that 圧力（をかける） and horsehair wig have been heaping every reproach and every 軽蔑（する） upon it, been （人が）群がるd to 超過 by ladies and gentlemen of the middle and higher classes, who have listened in 賞賛 to the eloquent and ever-変化させるd 演説（する）／住所s of Emma Hardinge. 合間, the Davenports, a thousand times 公然と非難するd as impostors, and exposed impostors, have a thousand times shown that their phenomena remain as unexplainable as ever on any but a spiritual theory.
What means all this? What does it 示す? That 圧力（をかける） and pulpit, and 治安判事 and 法律 法廷，裁判所s, have all tried their 力／強力にするs, and have failed. They stand nonplussed before the thing which they themselves have 抗議するd is poor and foolish and 誤った and unsubstantial. If it be so poor and foolish and 誤った and unsubstantial, how is it that all their learning, their unscrupulous denunciation, their 広大な means of attack and their not いっそう少なく means of 予防 of fair defence, their 命令（する） of the ears and the opinions of the multitude—how happens it that all their wit and sarcasm and logic and eloquence cannot touch it? So far from shaking and 減らすing it, they do not even ruffle a hair on its 長，率いる, or a fringe of its 式服.
Is it not about time for these 連合させるd hosts of the 広大な／多数の／重要な and wise, the 科学の, the learned, the leaders of 上院s and colleges and 法廷，裁判所s of 法律, the eloquent favourites of 議会, the 有力者／大事業家s of the popular 圧力（をかける）, furnished with all the 知識人 大砲 which a 広大な／多数の／重要な 国家の system of education, and 広大な／多数の／重要な 国家の system of Church and 明言する／公表する and aristocracy, accustomed to 布告する what shall be held to be true and of honourable repute by all honourable men and women—is it not time, I say, that all this 広大な／多数の／重要な and splendid world of wit and 知恵 should begin to 嫌疑者，容疑者／疑う that they have something solid to を取り引きする? That there is something 決定的な in what they have 扱う／治療するd as a phantom?
I do not say to these 広大な／多数の／重要な and world-命令（する）ing 団体／死体s, 力／強力にするs and 機関s, open your 注目する，もくろむs and see that your 成果／努力s are fruitless, and 認める your 敗北・負かす, for probably they never will open their 注目する，もくろむs and 自白する their shame; but I say to the Spiritualists themselves, dark as the day may seem to you, never was it more 元気づける. Leagued as all the armies of public 指導者s and directors are against it, never was its 耐えるing more anticipatory of ultimate victory. It has upon it the stamp of all the 征服する／打ち勝つing 影響（力）s of the age. It has all the legitimatism of history on its 長，率いる. It is but fighting the 戦う／戦い that every 広大な／多数の／重要な 改革（する） — social or moral or 知識人 or 宗教的な—has fought and 結局 won.
As showing the change that occurred after Mr. Howitt wrote in 1866, we find The Times of December 26, 1872, publishing an article する権利を与えるd "Spiritualism and Science," 占領するing three and a half columns, in which the opinion is 表明するd that now "it is high time competent 手渡すs undertook the unravelling of this Gordian Knot," though why the 存在するing 手渡すs of Crookes, Wallace or De Morgan were incompetent is not explained.
The writer, speaking of Lord Adare's little 調書をとる／予約する (個人として printed) on his experiences with D.D. Home, seems to be impressed by the social status of the さまざまな 証言，証人／目撃するs. Clumsy humour and snobbishness are the 特徴 of the article:
A 容積／容量 now lying before us may serve to show how this folly has spread throughout society. It was lent to us by a disinguished Spiritualist, under the solemn 約束 that we should not divulge a 選び出す／独身 指名する of those 関心d. It consists of about 150 pages of 報告（する）／憶測s of s饌nces, and was 個人として printed by a noble Earl, who has lately passed beyond the House of Lords; beyond also, we 信用, the spirit-peopled 議長，司会を務めるs and （米）棚上げする／（英）提議するs which in his lifetime he loved, not wisely, but too 井戸／弁護士席. In this 調書をとる／予約する things more marvellous than any we have 始める，決める 負かす／撃墜する are circumstantially 関係のある, in a natural way, just as though they were ordinary, everyday 事柄s of fact. We shall not 疲労，（軍の）雑役 the reader by 引用するing any of the accounts given, and no 疑問 he will take our word when we say that they 範囲 through every 種類 of "manifestation," from prophesyings downwards.
What we more 特に wish to 観察する is, that the 任命 of fifty respectable 証言，証人／目撃するs is placed before the 肩書を与える-page. の中で them are a Dowager Duchess and other ladies of 階級, a Captain in the Guards, a nobleman, a Baronet, a Member of 議会, several officers of our 科学の and other 軍団, a barrister, a merchant, and a doctor. Upper and upper middle-class society is 代表するd in all its grades, and by persons who, to 裁判官 by the position they 持つ／拘留する and the callings they follow, ought to be 所有するd of 知能 and ability.
Dr. Alfred Russel Wallace, the 著名な naturalist, in the course of a letter to The Times (January 4, 1873), 述べるing his visit to a public medium, said:
I consider it no exaggeration to say that the main facts are now 同様に 設立するd and as easily verifiable as any of the more exceptional phenomena of Nature which are not yet 減ずるd to 法律. They have a most important 耐えるing on the 解釈／通訳 of history, which is 十分な of narratives of 類似の facts, and on the nature of life and intellect, on which physical science throws a very feeble and uncertain light; and it is my 会社／堅い and 審議する／熟考する belief that every 支店 of philosophy must 苦しむ till they are honestly and 本気で 調査／捜査するd, and dealt with as 構成するing an 必須の 部分 of the phenomena of human nature.
One becomes bemused by ectoplasm and 研究室／実験室 実験s which lead the thoughts away from the 必須の. Wallace was one of the few whose 広大な／多数の／重要な, 広範囲にわたる, unprejudiced mind saw and 受託するd the truth in its wonderful completeness from the humble physical proofs of outside 力／強力にする to the highest mental teaching which that 力／強力にする could 伝える, teaching that far より勝るs in beauty and in 信用性 any which the modern mind has known.
The public 受託 and 支えるd support of this 広大な／多数の／重要な 科学の man, one of the first brains of his age, were the more important since he had the wit to understand the 完全にする 宗教的な 革命 which lay at the 支援する of these phenomena. It has been a curious fact that with some exceptions in these days, as of old, the 知恵 has been given to the humble and withheld from the learned. Heart and intuition have won to the goal where brain has 行方不明になるd it. One would think that the proposition was a simple one. It may be 表明するd in a 一連の questions after the Socratic form: "Have we 設立するd connexion with the 知能 of those who have died?" The Spiritualist says: "Yes." "Have they given us （警察などへの）密告，告訴（状） of the new life in which they find themselves, and of how it has been 影響する／感情d by their earth life?" Again "Yes." "Have they 設立する it correspond to the account given by any 宗教 upon earth?" "No." Then if this be so, is it not （疑いを）晴らす that the new （警察などへの）密告，告訴（状） is of 決定的な 宗教的な 輸入する? The humble Spiritualist sees this and adapts his worship to the facts.
Sir William (then Professor) Barrett brought the 支配する of Spiritualism before the British 協会 for the 進歩 of Science in 1876. His paper was する権利を与えるd "On Some Phenomena associated with 異常な 条件s of Mind." He had difficulty in 得るing a 審理，公聴会. The 生物学の 委員会 辞退するd to 受託する the paper and passed it on to the Anthropological Sub-section, who only 受託するd it on the 決定票 of the chairman, Dr. Alfred Russel Wallace. 陸軍大佐 小道／航路 Fox helped to 打ち勝つ the 対立 by asking why, as they had discussed 古代の witchcraft the previous year, they should not 診察する modern witchcraft that year. The first part of Professor Barrett's paper dealt with mesmerism, but in the second part he 関係のある his experiences of Spiritualistic phenomena, and 勧めるd that その上の 科学の examination should be given to the 支配する. He gave the 納得させるing 詳細（に述べる）s of a remarkable experience he had had of 非難するs occurring with a child.*
* The Spiritualist, Sept. 22, 1876, Vol. IX, pp. 87-88.
In the 続いて起こるing discussion Sir William Crookes spoke of the levitations he had 証言，証人／目撃するd with D.D. Home, and said of levitation: "The 証拠 in favour of it is stronger than the 証拠 in favour of almost any natural 現象 the British 協会 could 調査／捜査する." He also made the に引き続いて 発言／述べるs 関心ing his own method of psychic 研究:
I was asked to 調査／捜査する when Dr. Slade first （機の）カム over, and I について言及するd my 条件s. I have never 調査／捜査するd except under these 条件s. It must be at my own house, and my own 選択 of friends and 観客s, under my own 条件s, and I may do whatever I like as regards apparatus. I have always tried, where it has been possible, to make the physical apparatus 実験（する） the things themselves, and have not 信用d more than is possible to my own senses. But when it is necessary to 信用 to my senses, I must 完全に dissent from Mr. Barrett, when he says a trained physical inquirer is no match for a professional conjurer. I 持続する a physical inquirer is more than a match.
An important 出資／貢献 to the discussion was made by Lord Rayleigh, the distinguished mathematician, who said:
I think we are much indebted to Professor Barrett for his courage, for it 要求するs some courage to come 今後 in this 事柄, and to give us the 利益 of his careful 実験s. My own 利益／興味 in the 支配する dates 支援する two years. I was first attracted to it by reading Mr. Crookes's 調査s. Although my 適切な時期s have not been so good as those enjoyed by Professor Barrett, I have seen enough to 納得させる me that those are wrong who wish to 妨げる 調査 by casting ridicule on those who may feel inclined to engage in it.
The next （衆議院の）議長, Mr. Groom Napier, was 迎える／歓迎するd with laughter when he 述べるd 立証するd psychometric descriptions of people from their handwriting enclosed in 調印（する）d envelopes, and when he went on to 述べる spirit lights that he had seen, the uproar 軍隊d him to 再開する his seat. Professor Barrett, in replying to his critics, said:
It certainly shows the 巨大な 前進する that this 支配する has made within the last few years, that a paper on the once laughed-at phenomena of いわゆる Spiritualism should have been 認める into the British 協会, and should have been permitted to receive the 十分な discussion it has had to-day.
The London 観客, in an article する権利を与えるd "The British 協会 on Professor Barrett's Paper," opened with the に引き続いて 幅の広い- minded 見解（をとる）:
Now that we have before us a 十分な 報告（する）／憶測 of Professor Barrett's paper, and of the discussion upon it, we may be permitted to 表明する our hope that the British 協会 will really take some 活動／戦闘 on the 支配する of the paper, in spite of the 抗議するs of the party which we may call the party of superstitious incredulity. We say superstitious incredulity because it is really a pure superstition, and nothing else, to assume that we are so fully 熟知させるd with the 法律s of Nature, that even carefully-診察するd facts, attested by an experienced 観察者／傍聴者, せねばならない be cast aside as utterly unworthy of credit, only because they do not at first sight seem to be in keeping with what is most 明確に known already.
Sir William Barrett's 見解（をとる）s 刻々と 進歩d until he 受託するd the Spiritualistic position in 明白な 条件 before his lamented death in 1925. He lived to see the whole world ameliorate its antagonism to such 支配するs, though little difference perhaps could be 観察するd in the British 協会 which remained as obscurantist as ever. Such a 傾向, however, may not have been an unmixed evil, for, as Sir Oliver 宿泊する has 発言／述べるd, if the 広大な／多数の／重要な 圧力（をかける）ing 構成要素 problems had been 複雑にするd by psychic 問題／発行するs, it is possible that they would not have been solved. It may be 価値（がある） 発言／述べるing that Sir William Barrett in conversation with the author 解任するd that of the four men who supported him upon that historical and difficult occasion, every one lived to receive the Order of 長所—the greatest honour which their country could bestow. The four were Lord Rayleigh, Crookes, Wallace and Huggins.
It was not to be 推定する／予想するd that the 早い growth of Spiritualism would be without its いっそう少なく 望ましい features. These were of at least two 肉親，親類d. First the cry of fraudulent mediumship was frequently heard. In the light of our later, fuller knowledge we know that much that 耐えるs the 外見 of 詐欺 is not やむを得ず 詐欺 at all. At the same time, the unbounded credulity of a section of Spiritualists undoubtedly 供給するd an 平易な field for charlatans. In the course of a paper read before the Cambridge University Society for Psychological 調査 in 1879, the 大統領 of the Society, Mr. J. A. Campbell, said*:
Since the advent of Mr. Home, the number of マスコミ has 増加するd 年一回の, and so has the folly and the imposture. Every spook has become, in the 注目する，もくろむs of fools, a divine angel; and not even every spook, but every rogue, dressed up in a sheet, who has chosen or shall choose to call himself a materialized "spirit." A いわゆる 宗教 has been 設立するd in which the honour of the most sacred 指名するs has been transferred to the ghosts of すりs. Of the characters of which divinities, and of the doctrines taught by them, I shall not 侮辱 you by speaking; so it ever is when folly and ignorance get into their 手渡すs the 武器 of an eternal fact, 乱用, distortion, 罪，犯罪 itself; such were ever the results of children playing with 辛勝する／優位d 道具s, but who but an ignoramus would cry, naughty knife? 徐々に the movement is （疑いを）晴らすing itself of such excretions, 徐々に is it becoming more sober and pure, and strong, and as sensible men and educated men 熟考する／考慮する and pray and work, 努力する／競うing to make good use of their knowledge, will it become more so.
* The Spiritualist, April 11, 1879, p. 170.
The second feature was the 明らかな 増加する of what may be 称する，呼ぶ／期間／用語d anti-Christian, though not antireligious, Spiritualism. This led to William Howitt and other stalwart 支持者s 中止するing their connexion with the movement. Powerful articles against this 傾向 were 与える／捧げるd to The Spiritual Magazine by Howitt and others.
A suggestion of the need for 警告を与える and balance is afforded in the 発言／述べるs of Mr. William Stainton Moses, who said in a paper read before the British 国家の 協会 of Spiritualists on January 26, 1880*:
We are emphatically in need of discipline and education. We have hardly yet settled 負かす／撃墜する after our 早い growth. The child, born just thirty years ago, has 増加するd in stature (if not in 知恵) at a very 早い 率. It has grown so 急速な／放蕩な that its education has been a little neglected. In the expressive phraseology of its native country, it has been "dragged up" rather promiscuously; and its phenomenal growth has 吸収するd all other considerations. The time has now come when those who have regarded it as an ugly monster which was born by one of Nature's freaks only to die an 早期に death, begin to 認める their mistake. The ugly brat means to live; and beneath its ugliness the least 同情的な gaze （悪事，秘密などを）発見するs a coherent 目的 in its 存在. It is the 贈呈 of a 原則 inherent in man's nature, a 原則 which his 知恵 has 改善するd away until it is wellnigh 除去するd altogether, but which 刈るs out again and again in spite of him —the 原則 of Spirit as …に反対するd to 事柄, of Soul 事実上の／代理 and 存在するing 独立して of the 団体／死体 which enshrines it. Long years of 否定 of aught but the 所有物／資産／財産s of 事柄 have landed the 長，指導者 lights of modern science in pure Materialism. To them, therefore, this Spiritualism is a portent and a problem. It is a return to superstition; a 生き残り of savagery; a blot on nineteenth century 知能. Laughed at, it laughs 支援する; 軽蔑（する）d, it gives 支援する 軽蔑（する） for 軽蔑（する）.
* The Psychological Review, Vol. II, p. 546.
In 1881, Light, a high-class 週刊誌 Spiritualist newspaper, was begun, and 1882 saw the 形式 of the Society for Psychical 研究.
Speaking 一般に, it may be said that the 態度 of 組織するd science during these thirty years was as 不当な and unscientific as that of Galileo's 枢機けい／主要なs, and that if there had been a 科学の Inquisition, it would have brought its terrors to 耐える upon the new knowledge. No serious 試みる／企てる of any sort, up to the 形式 of the S.P.R. was made to understand or explain a 事柄 which was engaging the attention of millions of minds. Faraday in 1853 put 今後 the theory that （米）棚上げする／（英）提議する-moving was 原因（となる）d by muscular 圧力, which may be true enough in some 事例／患者s, but 耐えるs no relation to the levitation of （米）棚上げする／（英）提議するs, and in any 事例／患者 適用するs only to the one 限られた／立憲的な class of psychic phenomena. The usual "科学の" 反対 was that nothing occurred at all, which neglected the 証言 of thousands of 信頼できる 証言，証人／目撃するs. Others argued that what did happen was 有能な of 存在 exposed by a conjurer, and any clumsy imitation such as Maskelyne's parody of the Davenports was 熱望して あられ／賞賛するd as an （危険などに）さらす, with no 言及／関連 to the fact that the whole mental 味方する of the question with its 圧倒的な 証拠 was untouched その為に.
The "宗教的な" people, furious at 存在 shaken out of their time- honoured ruts, were ready, like savages, to ascribe any new thing to the devil. Roman カトリック教徒s and the Evangelical sects, alike, 設立する themselves for once 部隊d in their 対立. That low spirits may be reached, and low, lying messages received, is beyond all 疑問, since every class of spirit 存在するs around us, and like attracts like; but the lofty, 支えるing and philosophic teaching which comes to every serious and humble-minded inquirer shows that it is Angelism and not Diabolism which is within our reach. Dr. Carpenter put 今後 some コンビナート／複合体 theory, but seems to have been in a 少数，小数派 of one in its 受託 or even in its comprehension. The doctors had an explanation 設立するd upon the 割れ目ing of 共同のs, which is ludicrous to anyone who has had personal experience of those percussive sounds which 変化させる in 範囲 from the tick of a watch to the blow of a sledge-大打撃を与える.
その上の explanations, either then or later, 含むd the Theosophic doctrine, which 認める the facts but depreciated the spirits, 述べるing them as astral 爆撃するs with a sort of dreamy half-consciousness, or かもしれない an attenuated 良心 which made them sub-human in their 知能 or morality. Certainly the 質 of spirit communion does 変化させる 大いに, but the highest is so high that we can hardly imagine that we are in touch with only a fraction of the （衆議院の）議長. As it is 主張するd, however, that even in this world our subliminal self is far superior to our normal workaday individuality, it would seem only fair that the spirit world should 直面する us with something いっそう少なく than its 十分な 力／強力にするs.
Another theory postulates the Anima Mundi, a 抱擁する 貯蔵所 or central bank of 知能, with a （疑いを）晴らすing-house in which all 調査s are honoured. The sharp 詳細（に述べる） which we receive from the Other 味方する is 相いれない with any vague grandiose idea of the sort. Finally, there is the one really formidable 代案／選択肢, that man has an etheric 団体／死体 with many unknown gifts, の中で which a 力／強力にする of 外部の manifestation in curious forms may be 含むd. It is to this theory of Cryptesthesia that Richet and others have clung, and up to a point there is an argument in its favour. The author has 満足させるd himself that there is a 予選 and elementary 行う／開催する／段階 in all psychic work which depends upon the innate and かもしれない unconscious 力／強力にする of the medium. The reading of 隠すd script, the 生産／産物 of 非難するs upon 需要・要求する, the description of scenes at a distance, the remarkable 影響s of psychometry, the first vibrations of the Direct 発言する／表明する—each and all of these on different occasions have seemed to emanate from the medium's own 力／強力にする. Then in most 事例／患者s there would appear an outside 知能 which was able to appropriate that 軍隊 and use it for its own ends. An illustration might be given in the 実験s of Bisson and Schrenck Notzing with Eva, where the ectoplasmic forms were at first undoubtedly reflections of newspaper illustrations, somewhat muddled by their passage through the medium's mind. Yet there （機の）カム a later and deeper 行う／開催する／段階 where an ectoplasmic form was 発展させるd which was 有能な of movement and even of speech. Richet's 広大な／多数の／重要な brain and の近くに 力／強力にする of 観察 have been 大部分は centred upon the physical phenomena, and he does not seem to have been brought much in 接触する with those personal mental and spiritual experiences which would probably have 修正するd his 見解（をとる）s. It is fair to 追加する, however, that those 見解（をとる）s have continually moved in the direction of the Spiritualistic explanation.
There only remains the hypothesis of コンビナート／複合体 personality, which may 井戸／弁護士席 影響（力） 確かな 事例／患者s, though it seems to the author that such 事例／患者s might be explained 平等に 井戸／弁護士席 by obsession. These instances, however, can only touch the fringe of the 支配する, and ignore the whole phenomenal 面, so that the 事柄 need not be taken very 本気で. It cannot be too often repeated, however, that the inquirer should exhaust every possible normal explanation to his own 完全にする satisfaction before he 可決する・採択するs the Spiritualistic 見解（をとる）. If he has done this his 壇・綱領・公約 is stable—if he has not done it he can never be conscious of its solidity. The author can say truly, that year after year he clung on to every line of defence until he was finally compelled, if he were to 保存する any （人命などを）奪う，主張する to mental honesty, to abandon the materialistic position.
Daniel Dunglas Home.
DANIEL DUNGLAS HOME was born in 1833 at Currie, a village 近づく Edinburgh. There was a mystery about his 血統／生まれ, and it has been both 主張するd and 否定するd that he was 関係のある in some fashion to the family of the Earl of Home. Certainly he was a man who 相続するd elegance of 人物／姿／数字, delicacy of feature, sensitiveness of disposition and 高級な in taste, from whatever source he sprang. But for his psychic 力／強力にするs, and for the earnestness which they introduced into his コンビナート／複合体 character, he might have been taken as the very type of the aristocratic younger son who 相続するs the 傾向s, but not the wealth, of his forbears.
Home went from Scotland to New England, at the age of nine years, with his aunt who had 可決する・採択するd him, a mystery still surrounding his 存在. When he was thirteen he began to show 調印するs of the psychic faculties he had 相続するd, for his mother, who was descended from an old Highland family, had the characteristic second-sight of her race. His mystical 傾向 had shown itself in a conversation with his boy friend, Edwin, about a short story where, as the result of a compact, a lover, after his death, manifested his presence to his lady-love. The two boys 誓約（する）d themselves that whoever died first would come and show himself to the other. Home 除去するd to another 地区 some hundreds of miles distant, and about a month later, just after going to bed one night, he saw a 見通し of Edwin and 発表するd to his aunt his death, news of which was received a day or two after. A second 見通し in 1850 関心d the death of his mother, who with her husband had gone to live in America. The boy was ill in bed at the time, and his mother away on a visit to friends at a distance. One evening he called loudly for help, and when his aunt （機の）カム she 設立する him in 広大な／多数の／重要な 苦しめる. He said that his mother had died that day at twelve o'clock; that she had appeared to him and told him so. The 見通し 証明するd to be only too true. Soon loud 非難するs began to 乱す the 静かな 世帯, and furniture to be moved by invisible 機関. His aunt, a woman of a 狭くする 宗教的な type, 宣言するd the boy had brought the Devil into her house, and turned him out of doors.
He took 避難 with friends, and in the next few years moved の中で them from town to town. His mediumship had become 堅固に developed, and at the houses where he stopped he gave たびたび（訪れる） s饌nces, いつかs as many as six or seven a day, for the 制限s of 力／強力にする and the reactions between physical and psychic were little understood at that time. These 証明するd a 広大な／多数の／重要な drain on his strength, and he was frequently laid up with illness. People flocked from all directions to 証言，証人／目撃する the marvels which occurred in Home's presence. の中で those who 調査／捜査するd with him at this time was the American poet Bryant, who was …を伴ってd by Professor 井戸／弁護士席s, of Harvard University. In New York he met many distinguished Americans, and three—Professor Hare, Professor 地図／計画するs, and 裁判官 Edmonds, of the New York 最高裁判所—had sittings with him. All three became, as already 明言する／公表するd, 納得させるd Spiritualists.
In these 早期に years the charm of Home's personality, and the 深い impression created by his 力／強力にするs, led to his receiving many 申し込む／申し出s. Professor George Bush 招待するd him to stay with him and 熟考する／考慮する for the Swedenborgian 省; and Mr. and Mrs. Elmer, a rich and childless couple, who had grown to 心にいだく a 広大な／多数の／重要な affection for him, 申し込む／申し出d to 可決する・採択する him and make him their 相続人 on 条件 of his changing his 指名する to Elmer.
His remarkable 傷をいやす／和解させるing 力／強力にするs had excited wonder and, 産する／生じるing to the 説得／派閥 of friends, he began to 熟考する／考慮する for the 医療の profession. But his general delicate health, coupled with actual 肺 trouble, 軍隊d him to abandon this 事業／計画（する） and, 事実上の／代理 under 医療の advice, he left New York for England.
He arrived in Liverpool on April 9, 1855, and has been 述べるd as a tall, わずかな／ほっそりした 青年 with a 示すd elegance of 耐えるing and a fastidious neatness of dress, but with a worn, hectic look upon his very expressive 直面する which told of the 荒廃させるs of 病気. He was blue-注目する，もくろむd and auburn-haired, of a type which is peculiarly liable to the attack of tubercle, and the extreme emaciation of his でっちあげる，人を罪に陥れる showed how little 力／強力にする remained with him by which he might resist it. An 激烈な／緊急の 内科医 watching him closely would probably have 計器d his life by months rather than years in our 湿気の多い 気候, and of all the marvels which Home wrought, the prolongation of his own life was perhaps not the least. His character had already taken on those emotional and 宗教的な traits which distinguished it, and he has 記録，記録的な／記録するd how, before 上陸, he 急ぐd 負かす／撃墜する to his cabin and fell upon his 膝s in 祈り. When one considers the astonishing career which lay before him, and the large part which he played in 設立するing those physical 創立／基礎s which differentiate this 宗教的な 開発 from any other, it may 井戸／弁護士席 be （人命などを）奪う，主張するd that this 訪問者 was の中で the most 著名な missionaries who has ever visited our shores.
His position at that moment was a very singular one. He had hardly a relation in the world. His left 肺 was partly gone. His income was modest, though 十分な. He had no 貿易（する） or profession, his education having been interrupted by his illness. In character he was shy, gentle, sentimental, artistic, affectionate, and 深く，強烈に 宗教的な. He had a strong 傾向 both to Art and the 演劇, so that his 力／強力にするs of sculpture were かなりの, and as a reciter he 証明するd in later life that he had few living equals. But on the 最高の，を越す of all this, and of an unflinching honesty which was so uncompromising that he often 感情を害する／違反するd his own 同盟（する）s, there was one gift so remarkable that it threw everything else into insignificance. This lay in those 力／強力にするs, やめる 独立した・無所属 of his own volition, coming and going with disconcerting suddenness, but 証明するing to all who would 診察する the proof, that there was something in this man's atmosphere which enabled 軍隊s outside himself and outside our ordinary 逮捕 to manifest themselves upon this 計画（する） of 事柄. In other words, he was a medium—the greatest in a physical sense that the modern world has ever seen.
A lesser man might have used his 驚くべき／特命の／臨時の 力／強力にするs to 設立する some special sect of which he would have been the undisputed high priest, or to surround himself with a glamour of 力／強力にする and mystery. Certainly most people in his position would have been tempted to use it for the making of money. As to this latter point, let it be said at once that never in the course of the thirty years of his strange 省 did he touch one shilling as 支払い（額） for his gifts. It is on sure 記録，記録的な／記録する that as much as two thousand 続けざまに猛撃するs was 申し込む／申し出d to him by the Union Club in Paris in the year 1857 for a 選び出す／独身 s饌nce, and that he, a poor man and an 無効の, utterly 辞退するd it. "I have been sent on a 使節団," he said. "That 使節団 is to 論証する immortality. I have never taken money for it and I never will." There were 確かな 現在のs from 王族 which cannot be 辞退するd without boorishness: （犯罪の）一味s, scarf-pins, and the like—記念品s of friendship rather than recompense; for before his premature death there were few 君主s in Europe with whom this shy 青年 from the Liverpool 上陸-行う／開催する／段階 was not upon 条件 of affectionate intimacy. Napoleon the Third 供給するd for his only sister. The Emperor of Russia sponsored his marriage. What 小説家 would dare to invent such a career?
But there are more subtle 誘惑s than those of wealth. Home's uncompromising honesty was the best 保護（する）／緊急輸入制限 against those. Never for a moment did he lose his humility and his sense of 割合. "I have these 力／強力にするs," he would say; "I shall be happy, up to the 限界 of my strength, to 論証する them to you, if you approach me as one gentleman should approach another. I shall be glad if you can throw any その上の light upon them. I will lend myself to any reasonable 実験. I have no 支配（する）／統制する over them. They use me, but I do not use them. They 砂漠 me for months and then come 支援する in redoubled 軍隊. I am a passive 器具—no more." Such was his unvarying 態度. He was always the 平易な, amiable man of the world, with nothing either of the mantle of the prophet or of the skull-cap of the magician. Like most truly 広大な／多数の／重要な men, there was no touch of 提起する／ポーズをとる in his nature. An 索引 of his 罰金 feeling is that when 確定／確認 was needed for his results he would never 引用する any 指名するs unless he was perfectly 確かな that the owners would not 苦しむ in any way through 存在 associated with an 人気がない 教団. いつかs even after they had 自由に given leave he still withheld the 指名するs, lest he should unwittingly 負傷させる a friend. When he published his first 一連の "出来事/事件s in my Life," The Saturday Review waxed very sarcastic over the 匿名の／不明の "証拠 of Countess O—, Count B—, Count de K—, Princess de B— and Mrs. S—, who were 引用するd as having 証言，証人／目撃するd manifestations. In his second 容積／容量, Home, having 保証するd himself of the concurrence of his friends, filled the blanks with the 指名するs of the Countess Orsini, Count de Beaumont, Count de Komar, Princess de Beauveau, and the 井戸／弁護士席-known American hostess, Mrs. Henry 上級の. His 王室の friends he never 引用するd at all, and yet it is 悪名高い that the Emperor Napoleon, the 皇后 Eugenie, the Tsar Alexander, the Emperor William the First of Germany, and the Kings of Bavaria and Wurtemberg were all 平等に 納得させるd by his 驚くべき／特命の／臨時の 力／強力にするs. Never once was Home 罪人／有罪を宣告するd of any deception, either in word or in 行為.
On first 上陸 in England he took up his ４半期/4分の1s at Cox's Hotel in Jermyn Street, and it is probable that he chose that hostelry because he had learned that through Mrs. Hayden's 省 the proprietor was already 同情的な to the 原因（となる）. However that may be, Mr. Cox quickly discovered that his young guest was a most remarkable medium, and at his 招待 some of the 主要な minds of the day were asked to consider those phenomena which Home could lay before them. の中で others, Lord Brougham （機の）カム to a s饌nce and brought with him his 科学の friend, Sir David Brewster. In 十分な daylight they 調査／捜査するd the phenomena, and in his amazement at what happened Brewster is 報告（する）／憶測d to have said: "This upsets the philosophy of fifty years." If he had said "fifteen hundred" he would have been within the 示す. He 述べるd what took place in a letter written to his sister at the time, but published long after.* Those 現在の were Lord Brougham, Sir David Brewster, Mr. Cox and the medium.
"We four," said Brewster, "sat 負かす／撃墜する at a moderately-sized （米）棚上げする／（英）提議する, the structure of which we were 招待するd to 診察する. In a short time the （米）棚上げする／（英）提議する struggled, and a tremulous 動議 ran up all our 武器; at our bidding these 動議s 中止するd and returned. The most unaccountable rappings were produced in さまざまな parts of the （米）棚上げする／（英）提議する, and the （米）棚上げする／（英）提議する 現実に rose from the ground when no 手渡す was upon it. A larger （米）棚上げする／（英）提議する was produced, and 展示（する）d 類似の movements.
"A small 手渡す-bell was laid 負かす／撃墜する with its mouth upon the carpet, and after lying for some time, it 現実に rang when nothing could have touched it." He 追加するs that the bell （機の）カム over to him and placed itself in his 手渡す, and it did the same to Lord Brougham; and 結論するs "These were the 主要な／長／主犯 実験s. We could give no explanation of them, and could not conjecture how they could be produced by any 肉親，親類d of 機械装置."
* Home Life Of Sir David Brewster, by Mrs. Gordon (his daughter), 1869.
The Earl of Dunraven 明言する／公表するs that he was induced to 調査／捜査する the phenomena by what Brewster had told him. He 述べるs 会合 the latter, who said that the manifestations were やめる inexplicable by 詐欺, or by any physical 法律s with which we were 熟知させるd. Home sent an account of this sitting in a letter to a friend in America, where it was published with comments. When these were 再生するd in the English 圧力（をかける）, Brewster became 大いに alarmed. It was one thing to 持つ／拘留する 確かな 見解（をとる）s 個人として, it was やめる another to 直面する the 必然的な loss of prestige that would occur in the 科学の circles in which he moved. Sir David was not the stuff of which 殉教者s or 開拓するs are made. He wrote to The Morning Advertiser, 明言する／公表するing that though he had seen several mechanical 影響s which he could not explain, yet he was 満足させるd that they could all be produced by human 手渡すs and feet. At the time had, of course, never occurred to him that his letter to his sister, just 引用するd, would ever see the light.
When the whole correspondence （機の）カム to be published, The 観客 発言／述べるd of Sir David Brewster:
It seems 設立するd by the clearest 証拠 that he felt and 表明するd, at and すぐに after his s饌nces with Mr. Home, a wonder and almost awe, which he afterwards wished to explain away. The hero of science does not acquit himself as one could wish or 推定する／予想する.
We have dwelt a little on this Brewster 出来事/事件 because it was typical of the 科学の 態度 of the day, and because its 影響 was to excite a wider public 利益／興味 in Home and his phenomena, and to bring hundreds of fresh 捜査官／調査官s. One may say that 科学の men may be divided into three classes: those who have not 診察するd the 事柄 at all (which does not in the least 妨げる them from giving very violent opinions); those who know that it is true but are afraid to say so; and finally the gallant 少数，小数派 of the 宿泊するs, the Crookes, the Barretts and the Lombrosos, who know it is true and who dare all in 説 so.
From Jermyn Street, Home went to stay with the Rymer family in Ealing, where many s饌nces were held. Here he was visited by Lord Lytton, the famous 小説家, who, although he received striking 証拠, never 公然と avowed his belief in the medium's 力／強力にするs, though his 私的な letters, and indeed his published novels, are 証拠 of his true feeling. This was the 事例／患者 with 得点する／非難する／２０s of 井戸／弁護士席-known men and women. の中で his 早期に sitters were Robert Owen the 社会主義者, T. A. Trollope the author, and Dr. J. Garth Wilkinson the alienist.
In these days, when the facts of psychic phenomena are familiar to all save those who are wilfully ignorant, we can hardly realize the moral courage which was needed by Home in putting 今後 his 力／強力にするs and 支持するing them in public. To the 普通の／平均（する） educated Briton in the 構成要素 Victorian 時代 a man who （人命などを）奪う，主張するd to be able to produce results which upset Newton's 法律 of gravity, and which showed invisible mind 事実上の／代理 upon 明白な 事柄, was prima facie a scoundrel and an impostor. The 見解（をとる） of Spiritualism pronounced by 副／悪徳行為-（ドイツなどの）首相／（大学の）学長 Giffard at the 結論 of the Home-Lyon 裁判，公判 was that of the class to which he belonged. He knew nothing of the 事柄, but took it for 認めるd that anything with such （人命などを）奪う，主張するs must be 誤った. No 疑問 類似の things were 報告（する）／憶測d in far-off lands and 古代の 調書をとる／予約するs, but that they could occur in prosaic, 安定した old England, the England of bank-率s and 解放する／自由な 輸入するs, was too absurd for serious thought. It has been 記録，記録的な／記録するd that at this 裁判，公判 Lord Giffard turned to Home's counsel and said: "Do I understand you to 明言する／公表する that your （弁護士の）依頼人 （人命などを）奪う，主張するs that he has been levitated into the 空気／公表する?" Counsel assented, on which the 裁判官 turned to the 陪審／陪審員団 and made such a movement as the high priest may have made in 古代の days when he rent his 衣料品s as a 抗議する against blasphemy. In 1868 there were few of the 陪審／陪審員団 who were 十分に educated to check the 裁判官's 発言／述べるs, and it is just in that particular that we have made some 進歩 in the fifty years between. Slow work—but Christianity took more than three hundred years to come into its own.
Take this question of levitation as a 実験（する） of Home's 力／強力にするs. It is （人命などを）奪う，主張するd that more than a hundred times in good light before reputable 証言，証人／目撃するs he floated in the 空気／公表する. Consider the 証拠. In 1857, in a chateau 近づく Bordeaux, he was 解除するd to the 天井 of a lofty room in the presence of Madame Ducos, 未亡人 of the 大臣 of 海洋, and of the Count and Countess de Beaumont. In 1860 Robert Bell wrote an article, "Stranger than Fiction," in The Cornhill. "He rose from his 議長，司会を務める," says Bell, "four or five feet from the ground . We saw his 人物／姿／数字 pass from one 味方する of the window to the other, feet 真っ先の, lying horizontally in the 空気／公表する." Dr. Gully, of Malvern, a 井戸／弁護士席-known 医療の man, and Robert 議会s, the author and publisher, were the other 証言，証人／目撃するs. Is it to be supposed that these men were lying confederates, or that they could not tell if a man were floating in the 空気／公表する or pretending to do so? In the same year Home was raised at Mrs. Milner Gibson's house in the presence of Lord and Lady Clarence Paget, the former passing his 手渡すs underneath him to 保証する himself of the fact. A few months later Mr. Wason, a Liverpool solicitor, with seven others, saw the same 現象. "Mr. Home," he says, "crossed the （米）棚上げする／（英）提議する over the 長，率いるs of the persons sitting around it." He 追加するd: "I reached his 手渡す seven feet from the 床に打ち倒す, and moved along five or six paces as he floated above me in the 空気／公表する." In 1861 Mrs. Parkes, of Cornwall Terrace, Regent's Park, tells how she was 現在の with Bulwer Lytton and Mr. Hall when Home in her own 製図／抽選-room was raised till his 手渡す was on the 最高の，を越す of the door, and then floated horizontally 今後. In 1866 Mr. and Mrs. Hall, Lady Dunsany, and Mrs. 上級の, in Mr. Hall's house saw Home, his 直面する transfigured and 向こうずねing, twice rise to the 天井, leaving a cross 示すd in pencil upon the second occasion, so as to 保証する the 証言，証人／目撃するs that they were not the 犠牲者s of imagination.
In 1868 Lord Adare, Lord Lindsay, Captain Wynne, and Mr. Smith Barry saw Home levitate upon many occasions. A very minute account has been left by the first three 証言，証人／目撃するs of the occurrence of December 16* of this year, when at Ashley House Home, in a 明言する／公表する of trance, floated out of the bedroom and into the sitting-room window, passing seventy feet above the street. After his arrival in the sitting-room he went 支援する into the bedroom with Lord Adare, and upon the latter 発言／述べるing that he could not understand how Home could have fitted through the window which was only 部分的に／不公平に raised, "he told me to stand a little distance off. He then went through the open space 長，率いる first やめる 速く, his 団体／死体 存在 nearly 水平の and 明らかに rigid. He （機の）カム in again feet 真っ先の." Such was the account given by Lords Adare and Lindsay. Upon its 出版（物） Dr. Carpenter, who earned an unenviable 評判 by a perverse 対立 to every fact which bore upon this question, wrote exultantly to point out that there had been a third 証言，証人／目撃する who had not been heard from, assuming without the least justification that Captain Wynne's 証拠 would be contradictory. He went the length of 説 "a 選び出す／独身 honest sceptic 宣言するs that Mr. Home was sitting in his 議長，司会を務める all the time "a 声明 which can only be 述べるd as 誤った. Captain Wynne at once wrote 確認するing the others and 追加するing: "If you are not to believe the corroborative 証拠 of three unimpeached 証言，証人／目撃するs, there would be an end to all 司法（官） and 法廷，裁判所s of 法律."
* The almanac shows it to be Sunday the 13th.
To show how hard put to it the critics have been to find some （法などの）抜け穴 of escape from the obvious, they have made much of the fact that Lord Lindsay, 令状ing some time after the event, 宣言するd that it was seen by moonlight; 反して the calendar shows that the moon was not at that time 明白な. Mr. Andrew Lang 発言／述べるs: "Even in a 霧, however, people in a room can see a man coming in by the window, and go out again, 長，率いる first, with 団体／死体 rigid." * It would seem to most of us that if we saw so marvellous a sight we would have little time to spare to 決定する whether we 見解（をとる）d it by the light of the moon or by that of the street lamps. It must be 認める, however, that Lord Lindsay's account is clumsily worded—so clumsily that there is some excuse for Mr. Joseph McCabe's reading of it that the 観客s looked not at the 反対する itself and its 影をつくる／尾行する on the window-sill, but that they stood with their 支援するs to it and 見解（をとる）d the 影をつくる／尾行する on the 塀で囲む. When one considers, however, the standing of the three 注目する，もくろむ-証言，証人／目撃するs who have 証言するd to this, one may 井戸／弁護士席 ask whether in 古代の or modern times any preternatural event has been more 明確に 証明するd.
* Historical Mysteries, p. 236.
So many are the other instances of Home's levitations that a long article might easily be written upon this 選び出す／独身 段階 of his mediumship. Professor Crookes was again and again a 証言，証人／目撃する to the 現象, and 言及するs to fifty instances which had come within his knowledge. But is there any fair-minded person who has read the 出来事/事件 here 記録，記録的な／記録するd who will not say, with Professor Challis: "Either the facts must be 認める to be such as are 報告（する）／憶測d, or the 可能性 of certifying facts by human 証言 must be given up."
"Are we, then, 支援する in the age of 奇蹟s?" cries the reader. There is no 奇蹟. Nothing on this 計画（する） is supernatural. What we see now, and what we have read of in ages past, is but the 操作／手術 of 法律 which has not yet been 熟考する／考慮するd and defined. Already we realize something of its 可能性s and of its 制限s, which are as exact in their way as those of any 純粋に physical 力／強力にする. We must 持つ／拘留する the balance between those who would believe nothing and those who would believe too much. 徐々に the もやs will （疑いを）晴らす and we will chart the shadowy coast. When the needle first sprang up at the magnet it was not an infraction of the 法律s of gravity. It was that there had been the 地元の 介入 of another stronger 軍隊. Such is the 事例／患者 also when psychic 力／強力にするs 行為／法令／行動する upon the 計画（する） of 事柄. Had Home's 約束 in this 力／強力にする 滞るd, or had his circle been unduly 乱すd, he would have fallen. When Peter lost 約束 he sank into the waves. Across the centuries the same 原因（となる） still produced the same 影響. Spiritual 力／強力にする is ever with us if we do not 回避する our 直面するs, and nothing has been vouchsafed to Judma which is withheld from England.
It is in this 尊敬（する）・点, as a 確定／確認 of the 力／強力にする of the unseen, and as a final answer to materialism as we now understand it, that Home's public career is of such 最高の importance. He was an affirmative 証言，証人／目撃する of the truth of those いわゆる "奇蹟s" which have been the つまずくing-封鎖する for so many earnest minds, and are now 運命にあるd to be the strong solid proof of the 正確 of the 初めの narrative. Millions of 疑問ing souls in the agony of spiritual 衝突 had cried out for 限定された proof that all was not empty space around us, that there were 力／強力にするs beyond our しっかり掴む, that the ego was not a mere secretion of nervous tissue, and that the dead did really carry on their personal 無傷の 存在. All this was 証明するd by this greatest of modern missionaries to anyone who could 観察する or 推論する／理由. It is 平易な to poke superficial fun at rising （米）棚上げする／（英）提議するs and quivering 塀で囲むs, but they were the nearest and most natural 反対するs which could 記録，記録的な／記録する in 構成要素 条件 that 力／強力にする which was beyond our human ken. A mind which would be unmoved by an 奮起させるd 宣告，判決 was struck into humility and into new paths of 研究 in the presence of even the most homely of these inexplicable phenomena. It is 平易な to call them puerile, but they 影響d the 目的 for which they were sent by shaking to its 創立／基礎s the complaisance of those 構成要素 men of science who were brought into actual 接触する with them. They are to be regarded not as ends in themselves, but as the elementary means by which the mind should be コースを変えるd into new channels of thought. And those channels of thought led straight to the 承認 of the 生き残り of the spirit. "You have 伝えるd incalculable joy and 慰安 to the hearts of many people," said Bishop Clark, of Rhode Island. "You have made dwelling-places light that were dark before." "Mademoiselle," said Home to the lady who was to be his wife, "I have a 使節団 ゆだねるd to me. It is a 広大な／多数の／重要な and a 宗教上の one." The famous Dr. Elliotson, immortalized by Thackeray under the 指名する of Dr. Goodenough, was one of the leaders of British materialism. He met Home, saw his 力／強力にするs, and was able soon to say that he had lived all his life in 不明瞭 and had thought there was nothing in 存在 but the 構成要素, but he now had a 会社／堅い hope which he 信用d he would 持つ／拘留する while on earth.
Innumerable instances could be 引用するd of the spiritual value of Home's work, but it has never been better summed up than in a paragraph from Mrs. Webster, of Florence, who saw much of his 省. "He is the most marvellous missionary of modern times in the greatest of all 原因（となる）s, and the good that he has done cannot be reckoned. When Mr. Home passes he bestows around him the greatest of all blessings, the certainty of a 未来 life."
Now that the 詳細（に述べる）s of his career can be read, it is to the whole wide world that he brings this most 決定的な of all messages. His 態度 as to his own 使節団 was 表明するd in a lecture given in London in Willis's Rooms on February 15, 1866. He said: "I believe in my heart that this 力／強力にする is 存在 spread more and more every day to draw us nearer to God. You ask if it makes us purer? My only answer is that we are but mortals, and as such liable to err; but it does teach that the pure in heart shall see God. It teaches us that He is love, and that there is no death. To the 老年の it comes as a solace, when the 嵐／襲撃するs of life are nearly over and 残り／休憩（する） cometh. To the young it speaks of the 義務 we 借りがある to each other, and that as we （種を）蒔く so shall we 得る. To all it teaches 辞職. It comes to roll away the clouds of error, and bring the 有望な morning of a never-ending day."
It is curious to see how his message 影響する／感情d those of his own 世代. Reading the account of his life written by his 未亡人—a most 納得させるing 文書, since she of all living mortals must have known the real man—it would appear that his most utterly whole-hearted support and 評価 （機の）カム from those aristocrats of フラン and Russia with whom he was brought into 接触する. The warm glow of personal 賞賛 and even reverence in their letters is such as can hardly be matched in any biography. In England he had a の近くに circle of ardent 支持者s, a few of the upper classes, with the Halls, the Howitts, Robert 議会s, Mrs. Milner Gibson, Professor Crookes, and others. But there was a sad 欠如（する） of courage の中で those who 認める the facts in 私的な and stood aloof in public. Lord Brougham and Bulwer Lytton were of the type of Nicodemus, the 小説家 存在 the worst 違反者／犯罪者. "知識階級" on the whole （機の）カム 不正に out of the 事柄, and many an Honoured 指名する 苦しむs in the story. Faraday and Tyndall were fantastically unscientific in their methods of prejudging a question first, and 申し込む／申し出ing to 診察する it afterwards on the 条件 that their prejudgment was 受託するd. Sir David Brewster, as already shown, said some honest things, and then in a panic 否定するd that he had said them, forgetting that the 証拠 was on actual 記録，記録的な／記録する. Browning wrote a long poem—if such doggerel can be called poetry—to 述べる an （危険などに）さらす which had never taken place. Carpenter earned an unenviable notoriety as an unscrupulous 対抗者, while 布告するing some strange Spiritualistic 論題／論文 of his own. The 長官s of the 王室の Society 辞退するd to take a cab-運動 ーするために see Crookes's demonstration of the physical phenomena, while they pronounced roundly against them.
Lord Giffard inveighed from the （法廷の）裁判 against a 支配する the first elements of which he did not understand.
As to the clergy, such an order might not have 存在するd during the thirty years that this, the most marvellous spiritual outpouring of many centuries, was before the public. One cannot 解任する the 指名する of one British clergyman who showed any intelligent 利益／興味; and when in 1872 a 十分な account of the St. Petersburg s饌nces began to appear in The Times, it was 削減（する） short, によれば Mr. H. T. Humphreys, "on account of strong remonstrances to Mr. Delane, the editor, by 確かな of the higher clergy of the Church of England." Such was the 出資／貢献 of our 公式の／役人 spiritual guides. Dr. Elliotson the Rationalist, was far more alive than they. The rather bitter comment of Mrs. Home is: "The 判決 of his own 世代 was that of the blind and deaf upon the man who could hear and see."
Home's charity was の中で his more beautiful 特徴. Like all true charity it was secret, and only comes out 間接に and by chance. One of his 非常に／多数の traducers 宣言するd that he had 許すd a 法案 for ｣5o to be sent in to his friend, Mr. Rymer. In self-defence it （機の）カム out that it was not a 法案 but a cheque most generously sent by Home to help this friend in a 危機. Considering his constant poverty, fifty 続けざまに猛撃するs probably 代表するd a good part of his bank balance. His 未亡人 dwells with pardonable pride upon the many 証拠s 設立する in his letters after his death. "Now it is an unknown artist for whose 小衝突 Home's generous 成果／努力s had 設立する 雇用; now a 苦しめるd 労働者 令状s of his sick wife's life saved by 慰安s that Home 供給するd; now a mother thanks him for a start in life for her son.
How much time and thought he 充てるd to helping others when the circumstance of his own life would have led most men to think only of their own needs and cares."
"Send me a word from the heart that has known so often how to 元気づける a friend!" cries one of his 被保護者s.
"Shall I ever 証明する worthy of all the good you have done me?" says another letter.
We find him roaming the 戦場s 一連の会議、交渉／完成する Paris, often under 解雇する／砲火／射撃, with his pockets 十分な of cigars for the 負傷させるd. A German officer 令状s affectionately to remind him how he saved him from bleeding to death, and carried him on his own weak 支援する out of the place of danger. Truly Mrs. Browning was a better 裁判官 of character than her spouse, and Sir Galahad a better 指名する than Sludge.
At the same time, it would be absurd to 描写する Home as a man of flawless character. He had the 証拠不十分 of his temperament, and something feminine in his disposition which showed itself in many ways. The author, while in Australia, （機の）カム across a correspondence dating from 1856 between Home and the 年上の son of the Rymer family. They had travelled together in Italy, and Home had 砂漠d his friend under circumstances which showed inconstancy and ingratitude. It is only fair to 追加する that his health was so broken at the time that he could hardly be called normal. "He had the defects of an emotional character," said Lord Dunraven, "with vanity 高度に developed, perhaps wisely to enable him to 持つ／拘留する his own against the ridicule that was then 注ぐd out on Spiritualism and everything connected with it. He was liable to fits of 広大な／多数の／重要な 不景気 and to nervous crises difficult to understand, but he was withal of a simple, kindly, humorous, loving disposition that 控訴，上告d to me . My friendship remained without change or diminution to the end."
There are few of the 変化させるd gifts which we call "mediumistic" and St. Paul "of the spirit" which Home did not 所有する—indeed, the characteristic of his psychic 力／強力にする was its unusual versatility. We speak usually of a Direct 発言する／表明する medium, of a trance （衆議院の）議長, of a clairvoyant or of a physical medium, but Home was all four. So far as can be traced, he had little experience of the 力／強力にするs of other mediums, and was not 免疫の from that psychic jealousy which is a ありふれた trait of these 極度の慎重さを要するs. Mrs. Jencken, 以前は 行方不明になる Kate Fox, was the only other medium with whom he was upon 条件 of friendship. He 激しく resented any form of deception, and carried this excellent trait rather too far by looking with 注目する，もくろむs of 疑惑 upon all forms of manifestations which did not 正確に／まさに correspond with his own. This opinion, 表明するd in an uncompromising manner in his last 調書をとる／予約する, "Lights and 影をつくる／尾行するs of Spiritualism," gave natural offence to other mediums who （人命などを）奪う，主張するd to be as honest as himself. A wider 知識 with phenomena would have made him more charitable. Thus he 抗議するd 堅固に against any s饌nce 存在 held in the dark, but this is certainly a counsel of perfection, for 実験s upon the ectoplasm which is the physical basis of all materializations show that it is usually 影響する／感情d by light unless the light is 色合いd red. Home had no large experience of 完全にする materializations such as were 得るd in those days by 行方不明になる Florence Cook, or Madame d'Esperance, or in our own time, by Madame Bisson's medium, and therefore he could dispense with 完全にする 不明瞭 in his own 省. Thus, his opinion was 不正な to others. Again, Home 宣言するd roundly that 事柄 could not pass through 事柄, because his own phenomena did not take that form; and yet the 証拠 that 事柄 can in 確かな 事例／患者s be passed through 事柄 seems to be 圧倒的な. Even birds of rare varieties have been brought into s饌nce rooms under circumstances which seem to 妨げる 詐欺, and the 実験s of passing 支持を得ようと努めるd through 支持を得ようと努めるd, as shown before Zollner and the other Leipzig professors, were やめる final as 始める，決める 前へ／外へ in the famous physicist's account in "Transcendental Physics" of his experiences with Slade. Thus, it may count as a small 欠陥 in Home's character that he decried and 疑問d the 力／強力にするs which he himself did not happen to 所有する.
Some also might count it as a failing that he carried his message rather to the leaders of society and of life than to the 広大な toiling 集まりs. It is probable that Home had, in fact, the 証拠不十分 同様に as the graces of the artistic nature and that he was most at 緩和する and happiest in an atmosphere of elegance and refinement, with a personal repulsion from all that was sordid and ill-favoured. If there were no other 推論する／理由 the 不安定な 明言する／公表する of his health unfitted him for any sterner 使節団, and he was driven by repeated hemorrhages to 捜し出す the pleasant and 精製するd life of Italy, Switzerland and the Riviera. But for the 起訴 of his 使節団, as apart from personal self-sacrifice, there can be no 疑問 that his message carried to the 研究室／実験室 of a Crookes or to the 法廷，裁判所 of a Napoleon was more useful than if it were laid before the （人が）群がる. The assent of science and of character was needed before the public could 伸び（る） 保証／確信 that such things were true. If it was not fully 伸び（る）d the fault lies assuredly with the hidebound men of science and thinkers of the day, and by no means with Home, who played his part of actual demonstration to perfection, leaving it to other and いっそう少なく gifted men to analyse and to make public that which he had shown them. He did not profess to be a man of science, but he was the raw 構成要素 of science, willing and anxious that others should learn from him all that he could 伝える to the world, so that science should itself 証言する to 宗教 while 宗教 should be buttressed upon science. When Home's message has been fully learned an unbelieving man will not stand 罪人／有罪を宣告するd of impiety, but of ignorance.
There was something pathetic in Home's 成果／努力s to find some creed in which he could 満足させる his own gregarious instinct—for he had no （人命などを）奪う，主張するs to be a strong-minded individualist—and at the same time find a niche into which he could fit his own precious packet of 保証するd truth. His 巡礼の旅 vindicates the 主張 of some Spiritualists that a man may belong to any creed and carry with him the spiritual knowledge, but it also 耐えるs out those who reply that perfect harmony with that spiritual knowledge can only be 設立する, as 事柄s now stand, in a special Spiritualist community. 式のs! that it should be so, for it is too big a thing to 沈む into a sect, however 広大な／多数の／重要な that sect might become. Home began in his 青年 as a Wesleyan, but soon left them for the more 自由主義の atmosphere of Congregationalism. In Italy the artistic atmosphere of the Roman カトリック教徒 Church, and かもしれない its 記録，記録的な／記録する of so many phenomena akin to his own, 原因（となる）d him to become a 変える with an 意向 of joining a monastic Order—an 意向 which his ありふれた sense 原因（となる）d him to abandon. The change of 宗教 was at a period when his psychic 力／強力にするs had 砂漠d him for a year, and his confessor 保証するd him that as they were of evil origin they would certainly never be heard of again now that he was a son of the true Church. 非，不，無 the いっそう少なく, on the very day that the year 満了する／死ぬd they （機の）カム 支援する in 新たにするd strength. From that time Home seems to have been only 名目上 a カトリック教徒, if at all, and after his second marriage—both his marriages were to ロシアの ladies —he was 堅固に drawn に向かって the Greek Church, and it was under their ritual that he was at last laid to 残り／休憩（する） at St. Germain in 1886. "To another discerning of Spirits" (I Cor. xii. 10) is the short inscription upon that 墓／厳粛／彫る／重大な, of which the world has not yet heard the last.
If proof were needed of the blamelessness of Home's life, it could not be better shown than by the fact that his 非常に／多数の enemies, 秘かに調査するing ever for some 開始 to attack, could get nothing in his whole career upon which to comment save the wholly innocent 事件／事情／状勢 which is known as the Home-Lyon 事例／患者. Any impartial 裁判官 reading the depositions in this 事例／患者—they are to be 設立する verbatim in the second 一連の "出来事/事件s in My Life" — would agree that it is not 非難する but commiseration which was 借りがあるing to Home. One could 願望（する） no higher proof of the nobility of his character than his 取引 with this unpleasant freakish woman, who first 主張するd upon settling a large sum of money upon him, and then, her whim having changed and her 期待s of an 即座の introduction into high society 存在 disappointed, stuck at nothing ーするために get it 支援する again. Had she 単に asked for it 支援する there is little 疑問 that Home's delicate feelings would have led him to return it, even though he had been put to much trouble and expense over the 事柄, which had entailed a change of his 指名する to Home-Lyon, to 会合，会う the woman's 願望（する） that he should be her 可決する・採択するd son. Her request, however, was so でっちあげる，人を罪に陥れるd that he could not honourably agree to it, as it would have 暗示するd an admission that he had done wrong in 受託するing the gift. If one 協議するs the 初めの letters—which few of those who comment upon the 事例／患者 seem to have done—one finds that Home, S. C. Hall as his 代表者／国会議員 and Mr. Wilkinson as his solicitor, implored the woman to 穏健な the 不当な benevolence which was to change so 速く into even more 不当な malevolence. She was 絶対 決定するd that Home should have the money and be her 相続人. A いっそう少なく mercenary man never lived, and he begged her again and again to think of her 親族s, to which she answered that the money was her own to do what she pleased with, and that no 親族s were 扶養家族 upon it. From the time that he 受託するd the new 状況／情勢 he 行為／法令／行動するd and wrote as a dutiful son, and it is not uncharitable to suppose that this 完全に filial 態度 may not have been that which this 年輩の lady had planned out in her 計画／陰謀ing brain. At any 率, she soon tired of her fad and 埋め立てるd her money upon the excuse—a monstrous one to anyone who will read the letters and consider the dates—that spirit messages had 原因（となる）d her to take the 活動／戦闘 she had done.
The 事例／患者 was tried in the 法廷，裁判所 of Chancery, and the 裁判官 alluded to Mrs. Lyon's "innumerable misstatements on many important particulars — misstatements upon 誓い so perversely untrue that they have embarrassed the 法廷，裁判所 to a 広大な／多数の／重要な degree and やめる discredited the 原告／提訴人's 証言." In spite of this caustic comment, and in spite also of elementary 司法（官）, the 判決 was against Home on the general ground that British 法律 put the 重荷（を負わせる） of disproof upon the 被告 in such a 事例／患者, and 完全にする disproof is impossible when 主張 is met by 反対する-主張. Lord Giffard might, no 疑問, have risen superior to the mere letter of the 法律 had it not been that he was 深く，強烈に prejudiced against all （人命などを）奪う，主張するs to psychic 力／強力にする, which were from his point of 見解（をとる） manifestly absurd and yet were 固執するd in by the 被告 under his nose in his own 法廷，裁判所 of Chancery. Even Home's worst enemies were 軍隊d to 収容する／認める that the fact that he had 保持するd the money in England and had not 宿泊するd it where it would have been beyond 回復 証明するd his honest 意向s in this the most unfortunate episode of his life. Of all the men of honour who called him friend, it is not 記録，記録的な／記録するd that he lost one through the successful machinations of Mrs. Lyon. Her own 動機s were perfectly obvious. As all the 文書s were in order, her only possible way of getting the money 支援する was to 告発（する），告訴（する）／料金 Home with having だまし取るd it from her by misrepresentation, and she was cunning enough to know what chance a medium —even an amateur 未払いの medium—would have in the ignorant and 構成要素 atmosphere of a 中央の-Victorian 法廷，裁判所 of 法律. 式のs! that we can omit the "中央の-Victorian" and the 声明 still 持つ／拘留するs good.
The 力／強力にするs of Home have been attested by so many famous 観察者／傍聴者s, and were shown under such frank 条件s, that no reasonable man can かもしれない 疑問 them. Crookes's 証拠 alone is conclusive.* There is also the remarkable 調書をとる／予約する, reprinted at a 最近の date, in which Lord Dunraven gives the story of his youthful connexion with Home. But apart from these, の中で those in England who 調査／捜査するd in the first few years and whose public 証言 or letters to Home show they were not only 納得させるd of the genuineness of the phenomena, but also of their spiritual origin, may be について言及するd the Duchess of Sutherland, Lady Shelley, Lady Gomm, Dr. Robert 議会s, Lady Otway, 行方不明になる Catherine Sinclair, Mrs. Milner Gibson, Mr. and Mrs. William Howitt, Mrs. De Burgh, Dr. Gully (of Malvern), Sir Charles Nicholson, Lady Dunsany, Sir Daniel Cooper, Mrs. Adelaide 上級の, Mr. and Mrs. S. C. Hall, Mrs. Makdougall Gregory, Mr. Pickersgill, R.A., Mr. E. L. Blanchard, and Mr. Robert Bell.
* 研究s In The Phenomena Of Spiritualism, and S.P.R. 訴訟／進行s, VI., p. 98.
Others who went so far as to 収容する／認める that the theory of imposture was insufficient to account for the phenomena were: Mr. Ruskin, Mr. Thackeray (then editor of The Cornhill Magazine), Mr. John 有望な, Lord Dufferin, Sir Edwin Arnold, Mr. Heaphy, Mr. Durham (sculptor), Mr. Nassau 上級の, Lord Lyndhurst, Mr. J. Hutchinson (ex-Chairman of the 在庫／株 交流), and Dr. Lockhart Robertson.
Such were his 証言，証人／目撃するs and such his 作品. And yet, when his most useful and unselfish life had come to an end, it must be 記録，記録的な／記録するd to the eternal 不名誉 of our British 圧力（をかける） that there was hardly a paper which did not allude to him as an impostor and a charlatan. The time is coming, however, when he will be 認めるd for what he was, one of the 開拓するs in the slow and arduous 前進する of Humanity into that ジャングル of ignorance which has encompassed it so long.
The Davenport Brothers.
IN order to 現在の a 連続した story the career of D.D. Home has been traced in its entirety. It is necessary now to return to earlier days in America and consider the 開発 of the two Davenports. Home and the Davenports both played an international part, and their history helps to cover the movement both in England and in the 明言する／公表するs. The Davenports worked upon a far lower level than Home, making a profession of their remarkable gifts, and yet by their 天然のまま methods they got their results across to the multitude in a way which a more 精製するd mediumship could not have done. If one considers this whole train of events as having been engineered by a wise but by no means infallible or omnipotent 軍隊 upon the Other 味方する, one 観察するs how each occasion is met by the appropriate 器具, and how as one demonstration fails to impress some other one is 代用品，人d.
The Davenports have been fortunate in their chroniclers. Two writers have published 調書をとる／予約するs* 述べるing the events of their life, and the 定期刊行物 literature of the time is 十分な of their 偉業／利用するs.
Ira Erastus Davenport and William Henry Davenport were born at Buffalo in the 明言する／公表する of New York, the former on September 17, 1839, and the latter on February 1, 1841. Their father, who was descended from the 早期に English 植民／開拓者s in America, 占領するd a position in the police department of Buffalo. Their mother was born in Kent, England, and went to America when a child. Some 指示，表示する物s of psychic gifts were 観察するd in the mother's life. In 1846 the family were 乱すd in the middle of the night by what they 述べるd as "非難するs, 強くたたくs, loud noises, snaps, crackling noises." This was two years before the 突発／発生 in the Fox family. But it was the Fox manifestations which, in this 事例／患者 as in so many others, led them to 調査／捜査する and discover their mediumistic 力／強力にするs.
* A Biography Of The Brothers Davenport, by T. L. Nichols, M.D., London, 1864. Supramundane Facts In The Life Of Rev. J. B. Ferguson, LL.D., by T. L. Nichols, M.D., London, 1865. Spiritual Experiences: 含むing Seven Months with the Brothers Davenport, by Robert Cooper, London, 1867.
The two Davenport boys and their sister Elizabeth, the youngest of the three, 実験d by placing their 手渡すs on a （米）棚上げする／（英）提議する. Loud and violent noises were heard and messages were spelt out. The news 漏れるd abroad, and as with the Fox girls, hundreds of curious and incredulous people flocked to the house. Ira developed (a)自動的な／(n)自動拳銃 令状ing, and 手渡すd to those 現在の messages written with 驚くべき／特命の／臨時の rapidity and 含む／封じ込めるing （警察などへの）密告，告訴（状） he could not have known. Levitation quickly followed, and the boy was floated in the 空気／公表する above the 長，率いるs of those in the room at a distance of nine feet from the 床に打ち倒す. Next, the brother and sister were 影響（力）d in the same way, and the three children floated high up in the room. Hundreds of respectable 国民s of Buffalo are 報告（する）／憶測d to have seen these occurrences. Once when the family was at breakfast the knives, forks, and dishes danced about and the （米）棚上げする／（英）提議する was raised in the 空気／公表する. At a sitting soon after this a lead pencil was seen to 令状 in 幅の広い daylight, with no human 接触する. Seances were now held 定期的に, lights began to appear, and musical 器具s floated and played above the 長，率いるs of the company. The Direct 発言する／表明する and other 驚くべき／特命の／臨時の manifestations too 非常に／多数の to について言及する followed. 産する／生じるing to requests from the communicating 知能s, the brothers started 旅行ing to さまざまな places and 持つ／拘留するing public s饌nces. の中で strangers, 実験（する）s were 主張するd upon. At first the boys were held by persons selected from those 現在の, but this 存在 設立する unsatisfactory because it was thought that those 持つ／拘留するing them were confederates, the 計画（する） of tying them with ropes was 可決する・採択するd. To read the 名簿（に載せる）／表（にあげる） of ingenious 実験（する）s successively 提案するd, and put into 操作／手術 without 干渉するing with the manifestations, shows how almost impossible it is to 納得させる resolute sceptics. As soon as one 実験（する） 後継するd another was 提案するd, and so on. The professors of Harvard University in 1857 行為／行うd an examination of the boys and their phenomena. Their 伝記作家 令状s*:
The professors 演習d their ingenuity in 提案するing 実験（する）s. Would they 服従させる／提出する to be 手錠d? Yes. Would they 許す men to 持つ／拘留する them? Yes. A dozen propositions were made, 受託するd, and then 拒絶するd by those who made them. If any 実験（する） was 可決する・採択するd by the brothers, that was 推論する／理由 enough for not trying it. They were supposed to be 用意が出来ている for that, so some other must be 設立する.
* A Biography Of The Brothers Davenport, by T. L. Nichols, M.D., pp. 87-8.
Finally, the professors bought five hundred feet of new rope, bored with 穴を開けるs the 閣僚 始める，決める up in one of their rooms, and trussed the boys in what is 述べるd as a 残虐な manner. All the knots in the rope were tied with linen thread, and one of their number, Professor Pierce, took his place in the 閣僚 between the two brothers. At once a phantom 手渡す was shown, 器具s were 動揺させるd and were felt by the professor about his 長，率いる and 直面する. At every movement he felt for the boys with his 手渡すs, only to find them still securely bound. The unseen 操作者s at last 解放（する）d the boys from their bindings, and when the 閣僚 was opened the ropes were 設立する 新たな展開d 一連の会議、交渉／完成する the neck of the professor! After all this, the Harvard professors made no 報告（する）／憶測. It is instructive also to read the account of the really ingenious 実験（する）-apparatus consisting of what may be 述べるd as 木造の sleeves and trousers, securely fastened, 工夫するd by a man 指名するd Darling, in Bangor (U.S.A.). Like other 実験（する）s, it 証明するd incapable of 妨げるing instant manifestations. It is to be remembered that many of these 実験（する）s were 適用するd at a time when the brothers were mere boys, too young to have learned any (a)手の込んだ／(v)詳述する means of deception.
It is not strange to read that the phenomena raised violent 対立 almost everywhere, and the brothers were frequently 公然と非難するd as jugglers and humbugs. It was after ten years of public work in the largest cities and towns in the 部隊d 明言する／公表するs that the Davenport Brothers （機の）カム to England. They had submitted 首尾よく to every 実験（する） that human ingenuity could 工夫する, and no one had been able to say how their results were 得るd. They had won for themselves a 広大な／多数の／重要な 評判. Now they had to begin all over again.
The two brothers, Ira and William, at this time were 老年の twenty-five and twenty-three years それぞれ. The New York World thus 述べるs them:
They looked remarkably like each other in almost every particular, both やめる handsome with rather long, curly 黒人／ボイコット hair, 幅の広い, but not high foreheads, dark keen 注目する，もくろむs, 激しい eyebrows, moustache and "goatee," 会社／堅い-始める，決める lips, muscular though 井戸／弁護士席-割合d でっちあげる，人を罪に陥れる. They were dressed in 黒人／ボイコット with dress-coats, one wearing a watch-chain.
Dr. Nichols, their 伝記作家, gives this first impression of them:
The young men, with whom I have had but a 簡潔な／要約する personal 知識, and whom I never saw until their arrival in London, appear to me to be in intellect and character above the 普通の／平均（する） of their young countrymen, they are not remarkable for cleverness, though of fair abilities, and Ira has some artistic talent . The young men seem 完全に honest, and singularly disinterested and unmercenary—far more anxious to have people 満足させるd of their 正直さ and the reality of their manifestations than to make money. They have an ambition, without 疑問, which is gratified in their having been selected as the 器具s of what they believe will be some 広大な／多数の／重要な good to mankind.
They were …を伴ってd to England by the Rev. Dr. Ferguson, 以前は 牧師 of a large church at Nashville, Tennessee, at which Abraham Lincoln …に出席するd, Mr. D. Palmer, a 井戸／弁護士席-known operatic 経営者／支配人, who 行為／法令／行動するd as 長官, and Mr. William M. 妖精／密着させる, who was also a medium.
Mr. P. B. Randall, in his biography of the Davenports (Boston 1869, published 不明な), points out that their 使節団 to England was "to 会合，会う on its own low ground and 征服する／打ち勝つ, by appropriate means, the hard materialism and scepticism of England." The first step to knowledge, he says, is to be 納得させるd of ignorance, and 追加するs:
If the manifestations given by the 援助（する） of the Brothers Davenport can 証明する to the 知識人 and 科学の classes that there are 軍隊s—and intelligent 軍隊s, or powerful 知能s—beyond the 範囲 of their philosophies, and that what they consider physical impossibilities are readily 遂行するd by invisible, and to them unknown, 知能s, a new universe will be open to human thought and 調査.
There is little 疑問 that the mediums had this 影響 on many minds.
The manifestations of Mrs. Hayden's mediumship were 静かな and unobtrusive, and while those of D.D. Home were more remarkable, they were 限定するd 完全に to 排除的 始める，決めるs of people to whom no 料金s were 告発（する），告訴（する）／料金d. Now these two brothers 雇うd public halls and challenged the world 捕まらないで to come and 証言，証人／目撃する phenomena which passed the bounds of all ordinary belief. It needed no foresight to 予報する for them a strenuous time of 対立, and so it 証明するd. But they 達成するd the end which the unseen directors undoubtedly had in 見解（をとる）. They roused public attention as it had never been roused before in England on this 支配する. No better 証言 in proof of that could be had than that of their strongest 対抗者, Mr. J. N. Maskelyne, the celebrated conjurer.
He 令状s*: "確かな it is, England was 完全に taken aback for a time by the wonders 現在のd by these jugglers." He その上の 追加するs:
The Brothers did more than all other men to familiarize England with the いわゆる Spiritualism, and before （人が）群がるd audiences and under 変化させるd 条件s, they produced really wonderful feats. The 穴を開ける-and-corner s饌nces of other マスコミ, where with 不明瞭 or 半分-不明瞭, and a pliant, or frequently a 充てるd 議会, manifestations are occasionally said to occur, cannot be compared with the Davenport 展示s in their 影響 upon the public mind.
* Modern Spiritualism, p. 65.
Their first s饌nce in London, a 私的な one, was held on September 28, 1864, at the 住居 in Regent Street of Mr. Dion Boucicault, the famous actor and author, in the presence of 主要な newspaper men and distinguished men of science. The 圧力（をかける） 報告（する）／憶測s of the s饌nce were remarkably 十分な and, for a wonder, fair.
The account in the Morning 地位，任命する the next day says that the guests were 招待するd to make the most 批判的な examination and to take all needful 警戒s against 詐欺 or deception, and continues:
The party 招待するd to 証言，証人／目撃する the manifestations last night consisted of some twelve or fourteen individuals, all of whom are 認める to be of かなりの distinction in the さまざまな professions with which they are connected. The 大多数 have never 以前 証言，証人／目撃するd anything of the 肉親，親類d. All, however, were 決定するd to （悪事，秘密などを）発見する and if possible expose any 試みる／企てる at deception. The Brothers Davenport are わずかに built, gentleman-like in 外見, and about the last persons in the world from whom any 広大な／多数の／重要な muscular 業績／成果s might be 推定する／予想するd. Mr. 妖精／密着させる is 明らかに a few years older, and of more 強健な 憲法.
After 述べるing what occurred, the writer goes on:
All that can be 主張するd is, that the 陳列する，発揮するs to which we have referred took place on the 現在の occasion under 条件s and circumstances that 妨げる the presumption of 詐欺.
The Times, The Daily Telegraph, and other newspapers published long and honest 報告（する）／憶測s. We omit quotations from them because the に引き続いて important 声明 from Mr. Dion Boucicault, which appeared in The Daily News 同様に as in many other London 定期刊行物s, covers all the facts. It 述べるs a later s饌nce at Mr. Boucicault's house on October 11, 1864, at which were 現在の, の中で others Viscount Bury, M.P., Sir Charles Wyke, Sir Charles Nicholson, the （ドイツなどの）首相／（大学の）学長 of the University of Sydney, Mr. Robert 議会s, Charles Reade, the 小説家, and Captain Inglefield, the 北極の explorer.
SIR,
A s饌nce by the Brothers Davenport and Mr. W. 妖精／密着させる took place in my house yesterday in the presence of... (here he について言及するs twenty-four 指名するs 含むing all those already 引用するd)...
At three o'clock our party was fully 組み立てる／集結するd... We sent to a 隣人ing music-販売人 for six guitars and two tambourines, so that the 器具／実施するs to be used should not be those with which the 操作者s were familiar.
At half-past three the Davenport Brothers and Mr. 妖精／密着させる arrived, and 設立する that we had altered their 手はず／準備 by changing the room which they had 以前 selected for their manifestations.
The s饌nce then began by an examination of the dress and persons of the Brothers Davenport, and it was certified that no apparatus or other contrivance was 隠すd on or about their persons. They entered the 閣僚, and sat 直面するing each other. Captain Inglefield then, with a new rope 供給するd by ourselves, tied Mr. W. Davenport 手渡す and foot, with his 手渡すs behind his 支援する, and then bound him 堅固に to the seat where he sat. Lord Bury, in like manner, 安全な・保証するd Mr. I. Davenport. The knots on these ligatures were then fastened with 調印（する）ing-wax, and a 調印（する） was affixed. A guitar, violin, tambourine, two bells, and a 厚かましさ／高級将校連 trumpet were placed on the 床に打ち倒す of the 閣僚. The doors were then の近くにd, and a 十分な light was permitted in the room to enable us to see what followed.
I shall omit any 詳細（に述べる）d account of the babel of sounds which arose in the 閣僚, and the 暴力／激しさ with which the doors were 繰り返して burst open and the 器具s expelled; the 手渡すs appearing, as usual, at a lozenge-形態／調整d orifice in the centre door of the 閣僚. The に引き続いて 出来事/事件s seem to us 特に worthy of 公式文書，認める:
While Lord Bury was stooping inside the 閣僚, the door 存在 open and the two 操作者s seen to be 調印（する）d and bound, a detached 手渡す was 明確に 観察するd to descend upon him, and he started 支援する, 発言／述べるing that a 手渡す had struck him. Again, in the 十分な light of the gas chandelier and during an interval in the s饌nce, the doors of the 閣僚 存在 open, and while the ligatures of the Brothers Davenport were 存在 診察するd, a very white, thin, 女性（の） 手渡す and wrist quivered for several seconds in the 空気／公表する above. This 外見 drew a general exclamation from all the party.
Sir Charles Wyke now entered the 閣僚 and sat between the two young men —his 手渡すs 存在 権利 and left on each, and 安全な・保証するd to them. The doors were then の近くにd, and the babel of sounds recommenced. Several 手渡すs appeared at the orifice—の中で them the 手渡す of a child. After a space, Sir Charles returned amongst us and 明言する／公表するd that while he held the two brothers, several 手渡すs touched his 直面する and pulled his hair; the 器具s at his feet crept up, played 一連の会議、交渉／完成する his 団体／死体 and over his 長，率いる—one of them 宿泊するing 結局 on his shoulders. During the foregoing 出来事/事件s the 手渡すs which appeared were touched and しっかり掴むd by Captain Inglefield, and he 明言する／公表するd that to the touch they were 明らかに human 手渡すs, though they passed away from his しっかり掴む.
I omit について言及するing other phenomena, an account of which has already been （判決などを）下すd どこかよそで.
The next part of the s饌nce was 成し遂げるd in the dark. One of the Messrs. Davenport and Mr. 妖精／密着させる seated themselves amongst us. Two ropes were thrown at their feet, and in two minutes and a half they were tied 手渡す and foot, their 手渡すs behind their 支援するs bound tightly to their 議長，司会を務めるs, and their 議長，司会を務めるs bound to an 隣接する （米）棚上げする／（英）提議する. While this 過程 was going on, the guitar rose from the （米）棚上げする／（英）提議する and swung or floated 一連の会議、交渉／完成する the room and over the 長，率いるs of the party, and わずかに touching some. Now a phosphoric light 発射 from 味方する to 味方する over our 長，率いるs; the （競技場の）トラック一周s and 手渡すs and shoulders of several were 同時に touched, struck, or pawed by 手渡すs, the guitar 一方／合間 sailing 一連の会議、交渉／完成する the room, now 近づく the 天井, and then scuffling on the 長，率いる and shoulders of some luck いっそう少なく Wight. The bells 素早い行動d here and there, and a light thrumming was 持続するd on the violin. The two tambourines seemed to roll hither and thither on the 床に打ち倒す, now shaking violently, and now visiting the 膝s and 手渡すs of our circle—all these foregoing 活動／戦闘s, audible or 有形の, 存在 同時の. Mr. Rideout, 持つ／拘留するing a tambourine, requested it might be plucked from his 手渡す; it was almost instantaneously taken from him. At the same time, Lord Bury made a 類似の request, and a forcible 試みる／企てる to pluck a tambourine from his しっかり掴む was made which he resisted. Mr. 妖精／密着させる then asked that his coat should be 除去するd. We heard 即時に a violent twitch, and here occurred the most remarkable fact. A light was struck before the coat had やめる, left Mr. 妖精／密着させる's person, and it was seen quitting him, plucked off him 上向きs. It flew up to the chandelier, where it hung for a moment and then fell to the ground. Mr. 妖精／密着させる was seen 一方／合間 bound 手渡す and foot as before. One of our party now divested himself of his coat, and it was placed on the （米）棚上げする／（英）提議する. The light was 消滅させるd and this coat was 急ぐd on to Mr. 妖精／密着させる's 支援する with equal rapidity. During the above occurrences in the dark, we placed a sheet of paper under the feet of these two 操作者s, and drew with a pencil an 輪郭（を描く） around them, to the end that if they moved it might be （悪事，秘密などを）発見するd. They of their own （許可，名誉などを）与える 申し込む／申し出d to have their 手渡すs filled with flour, or any other 類似の 実体, to 証明する they made no use of them, but this 警戒 was みなすd unnecessary; we 要求するd them, however, to count from one to twelve 繰り返して, that their 発言する／表明するs 絶えず heard might certify to us that they were in the places where they were tied. Each of our own party held his 隣人 堅固に, so that no one could move without two 隣接する 隣人s 存在 aware of it.
At the termination of this s饌nce, a general conversation took place on the 支配する of what we had heard and 証言，証人／目撃するd. Lord Bury 示唆するd that the general opinion seemed to be that we should 保証する the Brothers Davenport and Mr. W. 妖精／密着させる that after a very stringent 裁判，公判 and strict scrutiny of their 訴訟／進行s, the gentlemen 現在の could arrive at no other 結論 than that there was no trace of trickery in any form, and certainly there were neither confederates nor 機械／機構, and that all those who had 証言，証人／目撃するd the results would 自由に 明言する／公表する in the society in which they moved that, so far as their 調査s enabled them to form an opinion, the phenomena which had taken place in their presence were not the 製品 of legerdemain. This suggestion was 敏速に acceded to by all 現在の.
There is a 結論するing paragraph in which Mr. Dion Boucicault 明言する／公表するs that he is not a Spiritualist, and at the の近くに of the 報告（する）／憶測 his 指名する and the date are affixed.
This wonderfully 十分な and lucid account is given without abbreviation because it 供給（する）s the answer to many 反対s, and because the character of the 語り手 and the 証言，証人／目撃するs cannot be questioned. It surely must be 受託するd as やめる final so far as honesty is 関心d. All その後の 反対s are mere ignorance of the facts.
In October, 1864, the Davenports began to give public s饌nces at the Queen's Concert Rooms, Hanover Square. 委員会s were 任命するd from the audience, and every 成果／努力 made to （悪事，秘密などを）発見する how it was all done, but without avail. These s饌nces, interspersed with 私的な ones, were continued almost nightly until the の近くに of the year. The daily 圧力（をかける） was 十分な of accounts of them, and the brothers' 指名するs were on everyone's lips. 早期に in 1865 they 小旅行するd the English 州s, and in Liverpool, Huddersfield, and 物陰／風下d they 苦しむd 暴力／激しさ at the 手渡すs of excited 暴徒s. At Liverpool, in February, two members of the audience tied their 手渡すs so 残酷に that 血 flowed, and Mr. Ferguson 削減（する） the rope and 解放（する）d them. The Davenports 辞退するd to continue, and the 暴徒 急ぐd the 壇・綱領・公約 and 粉砕するd up the 閣僚. The same 策略 were 訴える手段／行楽地d to at Huddersfield on February 21, and then at 物陰／風下d with 増加するd 暴力／激しさ, the result of 組織するd 対立. These 暴動s led to the Davenports cancelling any other 約束／交戦s in England. They next went to Paris, where they received a 召喚するs to appear at the Palace of St. Cloud, where the Emperor and 皇后 and a party of about forty 証言，証人／目撃するd a s饌nce. While in Paris, Hamilton, the 後継者 of the celebrated conjurer., Robert Houdin, visited them, and in a letter to a Paris newspaper, he said: "The phenomena より勝るd my 期待s, and the 実験s are 十分な of 利益／興味 for me. I consider it my 義務 to 追加する they are inexplicable." After a return visit to London, Ireland was visited at the beginning of 1866. In Dublin they had many 影響力のある sitters, 含むing the editor of the Irish Times and the Rev. Dr. Tisdal, who 公然と 布告するd his belief in the manifestations.
The Davenport Brothers in Their S饌nce 閣僚.
In April of the same year the Davenports went to Hamburg and then to Berlin, but the 推定する／予想するd war (which their guides told them would come about) made the trip unremunerative. Theatre 経営者／支配人s 申し込む／申し出d them 自由主義の 条件 for 展示s, but, 注意するing the advice of their ever-現在の spirit 監視する, who said that their manifestations, 存在 supernatural, should be kept above the level of theatrical entertainments, they 拒絶する／低下するd, though much against the wish of their 商売／仕事 経営者／支配人. During their month's stay in Berlin they were visited by members of the 王室の family. After three weeks in Hamburg they proceeded to Belgium, where かなりの success was 達成するd in Brussels, and all the 主要な／長／主犯 towns. They next went to Russia, arriving in St. Petersburg on December 27, 1866. On January 7, 1867, they gave their first public s饌nce to an audience numbering one thousand. The next s饌nce was at the 住居 of the French 外交官／大使 to a 集会 of about fifty people, 含むing officers of the 皇室の 法廷，裁判所, and on January q they gave a s饌nce in the Winter Palace to the Emperor and the 皇室の family. They afterwards visited Poland and Sweden. On April 11, 1868, they 再現するd in London at the Hanover Square Rooms, and received an enthusiastic welcome from a （人が）群がるd audience. Mr. Benjamin Coleman, a 目だつ Spiritualist, who arranged their first public s饌nces in London, 令状ing at this time of their stay of の近くに on four years in Europe, says*:
I 願望（する） to 伝える to those of my friends in America who introduced them to me, the 保証／確信 of my 有罪の判決 that the Brothers' 使節団 to Europe has been of 広大な／多数の／重要な service to Spiritualism; that their public 行為／行う as mediums—in which relation I alone know them—has been 安定した and unexceptionable.
* Spiritual Magazine, 1868, p. 321.
He 追加するs that he knows no form of mediumship better adapted for a large audience than theirs. After this visit to London the Davenports returned home to America. The brothers visited Australia in 1876, and on August 24 gave their first public s饌nce in Melbourne. William died in Sydney in July, 1877.
Throughout their career the Davenport Brothers excited the 深い envy and malice of the conjuring fraternity. Maskelyne, with amazing effrontery, pretended to have exposed them in England. His （人命などを）奪う，主張するs in this direction have been 井戸／弁護士席 answered by Dr. George Sexton, a former editor of The Spiritual Magazine, who 述べるd in public, in the presence of Mr. Maskelyne, how his tricks were done, and comparing them with the results 達成するd by the Davenports, said: "The two 耐える about as much resemblance to each other as the 生産／産物s of the poet の近くに to the sublime and glorious 演劇s of the immortal 妨げる／法廷，弁護士業d of Avon."* Still the conjurers made more noise in public than the Spiritualists, and with the 圧力（をかける） to support them they made the general public believe that the Davenport Brothers had been exposed.
* 演説（する）／住所 at Cavendish Rooms, London, June 15, 1873.
In 発表するing the death in America of Ira Davenport in 1911, Light comments on the outpouring of journalistic ignorance for which it furnished the 適切な時期. The Daily News is 引用するd as 説 of the brothers: "They made the mistake of appearing as sorcerers instead of as honest conjurers. If, like their 征服者／勝利者, Maskelyne, they had thought of 説, 'It's so simple,' the brethren might have 達成するd not only fortune but respectability." In reply to this, Light asks why, if they were mere conjurers and not honest 信奉者s in their mediumship, did the Davenport Brothers 耐える hardships, 侮辱s, and 傷害s, and 苦しむ the 侮辱／冷遇s that were put upon them, when by 放棄するing their （人命などを）奪う，主張するs to mediumship they might have been "respectable" and rich?
An 必然的な 発言／述べる on the part of those who are not able to （悪事，秘密などを）発見する trickery is to ask what elevating 目的 can be その上のd by phenomena such as those 観察するd with the Davenports. The 井戸／弁護士席-known author and sturdy Spiritualist, William Howitt, has given a good answer:
Are these who play tricks and fling about 器具s spirits from Heaven? Can God really send such? Yes, God sends them, to teach us this, if nothing more: that He has servants of all grades and tastes ready to do all 肉親，親類d of work, and He has here sent what you call low and harlequin spirits to a low and very sensual age. Had He sent anything higher it would have gone 権利 over the 長，率いるs of their audiences. As it is, nine-tenths cannot take in what they see.
It is a sad reflection that the Davenports—probably the greatest mediums of their 肉親，親類d that the world has ever seen—苦しむd throughout their lives from 残虐な 対立 and even 迫害. Many times they were in danger of their lives.
One is 軍隊d to think that there could be no clearer 証拠 of the 影響（力） of the dark 軍隊s of evil than the 勝つ／広く一帯に広がるing 敵意 to all spiritual manifestations.
Touching this 面, Mr. Randall says*:
There seems to be a sort of chronic dislike, almost 憎悪, in the minds of some persons toward any and everything spiritual. It seems as if it were a vapour floating, in the 空気／公表する—a 肉親，親類d of mental spore flowing through the spaces, and breathed in by the 広大な／多数の／重要な multitude of humankind, which kindles a rankly poisonous 解雇する／砲火／射撃 in their hearts against all those whose 使節団 it is to bring peace on earth and good will to men. The 未来 men and women of the world will marvel 大いに at those now living, when they shall, as they will, read that the Davenports, and all other mediums, were 軍隊d to 遭遇（する） the most inveterate 敵意; that they, and the writer の中で them, were compelled to 耐える horrors baffling description, for no other offence than trying to 納得させる the multitude that they were not beasts that 死なせる／死ぬ and leave no 調印する, but immortal, deathless, 墓／厳粛／彫る／重大な-生き残るing souls.
Mediums alone are 有能な of 論証するing the fact of man's continued 存在 after death; and yet (strange inconsistency of human nature) the very people who 迫害する these, their truest and best friends, and 公正に／かなり hound them to premature death or despair, are the very ones who 自由に lavish all that wealth can give upon those whose office it is 単に to guess at human immortality.
* Biography, p. 82.
In discussing the （人命などを）奪う，主張するs of さまざまな professional magicians to have exposed or imitated the Davenports, Sir Richard Burton said:
I have spent a 広大な／多数の／重要な part of my life in Oriental lands, and have seen their many magicians. Lately I have been permitted to see and be 現在の at the 業績／成果s of Messrs. Anderson and Tolmaque. The latter showed, as they profess, clever conjuring, but they do not even 試みる／企てる what the Messrs. Davenport and 妖精／密着させる 後継する in doing: for instance, the beautiful 管理／経営 of the musical 器具s. Finally, I have read and listened to every explanation of the Davenport "tricks" hitherto placed before the English public, and, believe me, if anything would make me take that tremendous jump "from 事柄 to spirit," it is the utter and 完全にする unreason of the 推論する／理由s by which the "manifestations" are explained.
It is to be 発言／述べるd that the Davenports themselves, as contrasted with their friends and travelling companions, never （人命などを）奪う，主張するd any preternatural origin for their results. The 推論する／理由 for this may have been that as an entertainment it was more piquant and いっそう少なく 挑発的な when every member of the audience could form his own 解答. 令状ing to the American conjurer Houdini, Ira Davenport said in his old age, "We never in public 断言するd our belief in Spiritualism. That we regarded as no 商売／仕事 of the public, nor did we 申し込む／申し出 our entertainment as the result of sleight-of-手渡す, or, on the other 手渡す, as Spiritualism. We let our friends and 敵s settle that as best they could between themselves, but, unfortunately, we were often the 犠牲者s of their 不一致s."
Houdini その上の （人命などを）奪う，主張するd that Davenport 認める that his results were 普通は 影響d, but Houdini has himself stuffed so many errors of fact into his 調書をとる／予約する, "A Magician の中で the Spirits," and has shown such 驚くべき／特命の／臨時の bias on the 鯨 question, that his 声明 carries no 負わせる. The letter which he produces makes no such admission. A その上の 声明 引用するd as 存在 made by Ira Davenport is demonstrably 誤った. It is that the 器具s never left the 閣僚. As a 事柄 of fact, The Timer 代表者／国会議員 was 厳しく struck in the 直面する by a floating guitar, his brow 存在 削減（する）, and on several occasions when a light was struck 器具s dropped all over the room. If Houdini has 完全に misunderstood this latter 声明, it is not likely that he is very 正確な upon the former (Vide 虫垂).
It may be 勧めるd, and has been 勧めるd, by Spiritualists 同様に as by sceptics that such mountebank psychic 展示s are undignified and unworthy. There are many of us who think so, and yet there are many others who would echo these words of Mr. P. B. Randall:
The fault lies not with the immortals, but in us; for, as is the 需要・要求する, so is the 供給（する）. If we cannot be reached in one way, we must be, and are, reached in another; and the 知恵 of the eternal world gives the blind race just as much as it can 耐える and no more. If we are 知識人 babes, we must put up with mental pap till our digestive capacities 令状 and 需要・要求する stronger food; and, if people can best be 納得させるd of immortality by spiritual いたずらs and antics, the ends 訴える手段／行楽地d to 正当化する the means. The sight of a spectral arm in an audience of three thousand persons will 控訴，上告 to more hearts, make a deeper impression, and 変える more people to a belief in their hereafter, in ten minutes, than a whole 連隊 of preachers, no 事柄 how eloquent, could in five years.
Sir William Crookes.
The 研究 into the phenomena of Spiritualism by Sir William Crookes —or Professor Crookes, as he then was—during the years from 1870 to 1874 is one of the 優れた 出来事/事件s in the history of the movement. It is 著名な on account of the high 科学の standing of the inquirer, the 厳しい and yet just spirit in which the 調査 was 行為／行うd, the 驚くべき／特命の／臨時の results, and the uncompromising 宣言 of 約束 which followed them. It has been a favourite 装置 of the 対抗者s of the movement to せいにする some physical 証拠不十分 or growing senility to each fresh 証言，証人／目撃する to psychic truth, but 非，不，無 can 否定する that these 研究s were carried out by a man at the very zenith of his mental 開発, and that the famous career which followed was a 十分な proof of his 知識人 安定. It is to be 発言／述べるd that the result was to 証明する the 正直さ not only of the medium Florence Cook with whom the more sensational results were 得るd, but also that of D.D. Home and of 行方不明になる Kate Fox, who were also 厳しく 実験（する）d.
Sir William Crookes, who was born in 1832 and died in 1919, was pre- 著名な in the world of science.
Elected a Fellow of the 王室の Society in 1863, he received from this 団体／死体 in 1875 a 王室の Gold メダル for his さまざまな 化学製品 and physical 研究s, the Davy メダル in 1888, and the Sir Joseph Copley メダル in 1904. He was knighted by Queen Victoria in 1897, and was awarded the Order of 長所 in 1910. He 占領するd the position of 大統領 at different tunes of the 王室の Society, the 化学製品 Society, the 会・原則 of 電気の Engineers, the British 協会, and the Society for Psychical 研究. His 発見 of the new 化学製品 element which he 指名するd "Thallium," his 発明s of the radiometer, the spinthariscope, and the "Crookes' tube," only 代表する a slight part of his 広大な／多数の／重要な 研究. He 設立するd in 1859 The 化学製品 News, which he edited, and in 1864 he became editor of the 年４回の 定期刊行物 Of Science. In 1880 the French 学院 of Sciences awarded him a gold メダル and a prize of 3,000 フランs in 承認 of his important work.
Crookes 自白するs that he began his 調査s into psychical phenomena believing that the whole 事柄 might 証明する to be a trick. His 科学の brethren held the same 見解（をとる）, and were delighted at the course he had 可決する・採択するd. 深遠な satisfaction was 表明するd because the 支配する was to be 調査／捜査するd by a man so 完全に qualified. They had little 疑問 that what were considered to be the sham pretensions of Spiritualism would now be exposed. One writer said, "If men like Mr. Crookes grapple with the 支配する we shall soon know how much to believe." Dr. (afterwards Professor) Balfour Stewart, in a communication to Nature, commended the boldness and honesty which had led Mr. Crookes to take this step. Crookes himself took the 見解（をとる） that it was the 義務 of scientists to make such 調査. He 令状s: "It argues ill for the 誇るd freedom of opinion の中で 科学の men that they have so long 辞退するd to 学校／設ける a 科学の 調査 into the 存在 and nature of facts 主張するd by so many competent and 信頼できる 証言，証人／目撃するs, and which they are 自由に 招待するd to 診察する when and where they please. For my own part, I too much value the 追跡 of truth, and the 発見 of any new fact in Nature, to 避ける 調査 because it appears to 衝突／不一致 with 勝つ／広く一帯に広がるing opinions." In this spirit he began his 調査.
It should be 明言する／公表するd, however, that though Professor Crookes was 厳しく 批判的な as to the physical phenomena, already he had had 知識 with the mental phenomena, and would appear to have 受託するd them. かもしれない this 同情的な spiritual 態度 may have 補佐官d him in 得るing his remarkable results, for it cannot be too often repeated—because it is too often forgotten—that psychic 研究 of the best sort is really "psychic," and depends upon spiritual 条件s. It is not the bumptious self-opinionated man, sitting with a ludicrous want of 割合 as a 裁判官 upon spiritual 事柄s, who 達成するs results; but it is he who 高く評価する／（相場などが）上がるs that the strict use of 推論する／理由 and 観察 is not 相いれない with humility of mind, and that courteous gentleness of demeanour which makes for harmony and sympathy between the inquirer and his 支配する.
Crookes's いっそう少なく 構成要素 調査s seem to have begun in the summer of 1869. In July of that year he had sittings with the 井戸／弁護士席-known medium, Mrs. Marshall, and in December with another famous medium, J. J. Morse. In July, 1869, D.D. Home who had been giving s饌nces in St. Petersburg, returned to London with a letter of introduction to Crookes from Professor Butlerof.
An 利益／興味ing fact 現れるs from a 私的な diary kept by Crookes during his voyage to Spain in December, 1870, with the （太陽，月の）食／失墜 探検隊／遠征隊. Under the date December 31, he 令状s:*
I cannot help 逆戻りするing in thought to this time last year. Nelly (his wife) and I were then sitting together in communion with dear 出発／死d friends, and as twelve o'clock struck they wished us many happy New Years. I feel that they are looking on now, and as space is no 障害 to them, they are, I believe, looking over my dear Nelly at the same time. Over us both I know there is one whom we all—spirits 同様に as mortals—屈服する 負かす／撃墜する to as Father and Master, and it is my humble 祈り to Him—the 広大な／多数の／重要な Good as the 蜜柑 calls Him—that He will continue His 慈悲の 保護 to Nelly and me and our dear little family. May He also 許す us to continue to receive spiritual communications from my brother who passed over the 境界 when in a ship at sea more than three years ago.
* Life Of Sir William Crookes, by E. E. Fournier d'Albe, 1923.
He その上の 追加するs New Year loving greetings to his wife and children, and 結論するs:
And when the earthly years have ended may we continue to spend still happier ones in the spirit land, glimpses of which I am occasionally getting.
行方不明になる Florence Cook, with whom Crookes undertook his classical 一連の 実験s, was a young girl of fifteen who was 主張するd to 所有する strong psychic 力／強力にするs, taking the rare 形態／調整 of 完全にする materialization. It would appear to have been a family characteristic, for her sister, 行方不明になる Kate Cook, was not いっそう少なく famous. There had been some squabble with an 申し立てられた／疑わしい （危険などに）さらす in which a Mr. Volckman had taken 味方するs against 行方不明になる Cook, and in her 願望（する） for vindication she placed herself 完全に under the 保護 of Mrs. Crookes, 宣言するing that her husband might make any 実験s upon her 力／強力にするs under his own 条件s, and asking for no reward save that he should （疑いを）晴らす her character as a medium by giving his exact 結論s to the world. Fortunately, she was 取引，協定ing with a man of unswerving 知識人 honesty. We have had experience in these latter days of mediums giving themselves up in the same unreserved way to 科学の 調査 and 存在 betrayed by the 捜査官／調査官s, who had not the moral courage to 収容する／認める those results which would have entailed their own public 受託 of the spiritual 解釈／通訳.
Professor Crookes published a 十分な account of his methods in the 年４回の 定期刊行物 Of Science, of which he was then editor. In his house at Mornington Road a small 熟考する／考慮する opened into the 化学製品 研究室／実験室, a door with a curtain separating the two rooms. 行方不明になる Cook lay 入り口d upon a couch in the inner room. In the outer in subdued light sat Crookes, with such other 観察者／傍聴者s as he 招待するd. At the end of a period which 変化させるd from twenty minutes to an hour the materialized 人物／姿／数字 was built up from the ectoplasm of the medium. The 存在 of this 実体 and its method of 生産／産物 were unknown at that date, but その後の 研究 has thrown much light upon it, an account of which has been 具体的に表現するd in the 一時期／支部 on ectoplasm. The actual 影響 was that the curtain was opened, and there 現れるd into the 研究室／実験室 a 女性（の） who was usually as different from the medium as two people could be. This apparition, which could move, talk, and 行為／法令／行動する in all ways as an 独立した・無所属 （独立の）存在, is known by the 指名する which she herself （人命などを）奪う，主張するd as her own, "Katie King."
The natural explanation of the sceptic is that the two women were really the same woman, and that Katie was a clever impersonation of Florence. The objector could 強化する his 事例／患者 by the 観察 made not only by Crookes but by 行方不明になる Marryat and others, that there were times when Katie was very like Florence.
Herein lies one of the mysteries of materialization which call for careful consideration rather than sneers. The author, sitting with 行方不明になる Besinnet, the famous American medium, has 発言／述べるd the same thing, the psychic 直面するs beginning when the 力／強力にする was weak by 似ているing those of the medium, and later becoming utterly unlike. Some 相場師s have imagined that the etheric form of the medium, her spiritual 団体／死体, has been 解放するd by the trance, and is the basis upon which the other manifesting （独立の）存在s build up their own simulacra. However that may be, the fact has to be 認める; and it is 平行のd by Direct 発言する／表明する phenomena, where the 発言する／表明する often 似ているs that of the medium at first and then takes an 完全に different トン, or divides into two 発言する／表明するs speaking at the same time.
However, the student has certainly the 権利 to （人命などを）奪う，主張する that Florence Cook and Katie King were the same individual until 納得させるing 証拠 is laid before him that this is impossible. Such 証拠 Professor Crookes is very careful to give.
The points of difference which he 観察するd between 行方不明になる Cook and Katie are thus 述べるd:
Katie's 高さ 変化させるs; in my house I have seen her six インチs taller than 行方不明になる Cook. Last night, with 明らかにする feet and not tip-toeing, she was four and a half インチs taller than 行方不明になる Cook. Katie's neck was 明らかにする last night; the 肌 was perfectly smooth both to touch and sight, whilst on 行方不明になる Cook's neck is a large blister, which under 類似の circumstances is distinctly 明白な and rough to the touch. Katie's ears are unpierced, whilst 行方不明になる Cook habitually wears ear-（犯罪の）一味s. Katie's complexion is very fair, while that of 行方不明になる Cook is very dark. Katie's fingers are much longer than 行方不明になる Cook's, and her 直面する is also larger. In manners and ways of 表現 there are also many decided differences.
In a later 出資／貢献, he 追加するs:
Having seen so much of Katie lately, when she has been illuminated by the electric light, I am enabled to 追加する to the points of difference between her and her medium which I について言及するd in a former article. I have the most 絶対の certainty that 行方不明になる Cook and Katie are two separate individuals so far as their 団体／死体s are 関心d. Several little 示すs on 行方不明になる Cook's 直面する are absent on Katie's. 行方不明になる Cook's hair is so dark a brown as almost to appear 黒人／ボイコット; a lock of Katie's, which is now before me, and which she 許すd me to 削減（する） from her luxuriant tresses, having first traced it up to the scalp and 満足させるd myself that it 現実に grew there, is a rich golden auburn.
On one evening I timed Katie's pulse. It （警官の）巡回区域，受持ち区域 刻々と at 75, whilst 行方不明になる Cook's pulse a little time after was going at its usual 率 of 90. On 適用するing my ear to Katie's chest, I could hear a heart （警官の）巡回区域，受持ち区域ing rhythmically inside, and pulsating even more 刻々と than did 行方不明になる Cook's heart when she 許すd me to try a 類似の 実験 after the s饌nce. 実験（する）d in the same way, Katie's 肺s were 設立する to be sounder than her medium's, for at the time I tried my 実験 行方不明になる Cook was under 医療の 治療 for a 厳しい cough.
Crookes took forty-four photographs of Katie King by the 援助（する） of electric light. 令状ing in The Spiritualist (1874, p. 270), he 述べるs the methods he 可決する・採択するd:
During the week before Katie took her 出発, she gave s饌nces at my house almost nightly, to enable me to photograph her by 人工的な light. Five 完全にする 始める，決めるs of photographic apparatus were accordingly fitted up for the 目的, consisting of five cameras, one of the whole-plate size, one half-plate, one ４半期/4分の1-plate, and two binocular stereoscopic cameras, which were all brought to 耐える upon Katie at the same time on each occasion on which she stood for her portrait. Five sensitizing and 直す／買収する，八百長をするing baths were used, and plenty of plates were cleaned ready for use in 前進する, so that there might be no hitch or 延期する during the photographing 操作／手術s, which were 成し遂げるd by myself, 補佐官d by one assistant.
My library was used as a dark 閣僚. It has 倍のing doors 開始 into the 研究室／実験室; one of these doors was taken off its hinges, and a curtain 一時停止するd in its place to enable Katie to pass in and out easily. Those of our friends who were 現在の were seated in the 研究室／実験室 直面するing the curtain, and the cameras were placed a little behind them, ready to photograph Katie when she （機の）カム outside, and to photograph anything also inside the 閣僚, whenever the curtain was 孤立した for the 目的. Each evening there were three or four （危険などに）さらすs of plates in the five cameras, giving at least fifteen separate pictures at each s饌nce; some of these were spoilt in the developing, and some in 規制するing the 量 of light. Altogether I have forty-four 消極的なs, some inferior, some indifferent, and some excellent.
Some of these photographs are in the author's 所有／入手, and surely there is no more wonderful impression upon any plate than that which shows Crookes at the 高さ of his manhood, with this angel—for such in truth she was—leaning upon his arm. The word "angel" may seem an exaggeration, but when an other-world spirit 服従させる／提出するs herself to the 不快s of 一時的な and 人工的な 存在 ーするために 伝える the lesson of 生き残り to a 構成要素 and worldly 世代, there is no more fitting 称する，呼ぶ／期間／用語.
Some 論争 has arisen as to whether Crookes ever saw the medium and Katie at the same moment. Crookes says in the course of his 報告（する）／憶測 that he frequently followed Katie into the 閣僚, "and have いつかs seen her and her medium together, but most 一般に I have 設立する nobody but the 入り口d medium lying on the 床に打ち倒す, Katie and her white 式服s having instantaneously disappeared."
Much more direct 証言, however, is given by Crookes in a letter to the 旗，新聞一面トップの大見出し／大々的に報道する Of Light (U.S.A.), which is 再生するd in The Spiritualist (London) of July 17, 1874, p. 29. He 令状s:
In reply to your request, I beg to 明言する／公表する that I saw 行方不明になる Cook and Katie together at the same moment, by the light of a phosphorus lamp, which was やめる 十分な to enable me to see distinctly all I 述べるd. The human 注目する，もくろむ will 自然に take in a wide angle, and thus the two 人物／姿／数字s were 含むd in my field of 見通し at the same time, but the light 存在 薄暗い, and the two 直面するs 存在 several feet apart, I 自然に turned the lamp and my 注目する，もくろむs alternately from one to the other, when I 願望（する）d to bring either 行方不明になる Cook's or Katie's 直面する to that 部分 of my field of 見解（をとる） where 見通し is most 際立った. Since the occurrence here referred to took place, Katie and 行方不明になる Cook have been seen together by myself and eight other persons, in my own house, illuminated by the 十分な 炎 of the electric light. On this occasion 行方不明になる Cook's 直面する was not 明白な, as her 長，率いる had to be closely bound up in a 厚い shawl, but I 特に 満足させるd myself that she was there. An 試みる／企てる to throw the light direct on to her 暴露するd 直面する, when 入り口d, was …に出席するd with serious consequences.
The camera, too, 強調するs the points of difference between the medium and the form. He says:
One of the most 利益／興味ing of the pictures is one in which I am standing by the 味方する of Katie; she has her 明らかにする foot upon a particular part of the 床に打ち倒す. Afterwards I dressed 行方不明になる Cook like Katie, placed her and myself in 正確に／まさに the same position, and we were photographed by the same cameras, placed 正確に／まさに as in the other 実験, and illuminated by the same light. When these two pictures are placed over each other, the two photographs of myself 同時に起こる／一致する 正確に／まさに as regards stature, etc., but Katie is half a 長，率いる taller than 行方不明になる Cook, and looks a big woman in comparison with her. In the breadth of her 直面する, in many of the pictures, she 異なるs essentially in size from her medium, and the photographs show several other points of difference.
Crookes 支払う／賃金s a high 尊敬の印 to the medium, Florence Cook:
The almost daily s饌nces with which 行方不明になる Cook has lately favoured me have 証明するd a 厳しい 税金 upon her strength, and I wish to make the most public acknowledgment of the 義務s I am under to her for her 準備完了 to 補助装置 me in my 実験s. Every 実験（する） that I have 提案するd she has at once agreed to 服従させる／提出する to with the 最大の 乗り気; she is open and straightforward in speech, and I have never seen anything approaching the slightest symptom of a wish to deceive. Indeed, I do not believe she could carry on a deception if she were to try, and if she did she would certainly be 設立する out very quickly, for such a line of 活動／戦闘 is altogether foreign to her nature. And to imagine that an innocent schoolgirl of fifteen should be able to conceive and then 首尾よく carry out for three years so gigantic an imposture as this, and in that time should 服従させる／提出する to any 実験（する） which might be 課すd upon her, should 耐える the strictest scrutiny, should be willing to be searched at any time, either before or after a s饌nce, and should 会合，会う with even better success in my own house than at that of her parents, knowing that she visited me with the 表明する 反対する of submitting to strict 科学の 実験（する）s—to imagine, I say, the Katie King of the last three years to be the result of imposture, does more 暴力／激しさ to one's 推論する／理由 and ありふれた sense than to believe her to be what she herself 断言するs.*
* 研究s In The Phenomena Of Spiritualism.
Crookes's 実験（する） to show that the medium and the spirit
were separate （独立の）存在s.
After a 製図／抽選 by S. Drigin.
認めるing that a 一時的な form was built up from the ectoplasm of Florence Cook, and that this form was then 占領するd and used by an 独立した・無所属 存在 who called herself "Katie King," we are still 直面するd with the question, "Who was Katie King?" To this we can only give the answer which she gave herself, while admitting that we have no proof of it. She 宣言するd that she was the daughter of John King, who had long been known の中で Spiritualists as the 統括するing spirit at s饌nces held for 構成要素 phenomena. His personality is discussed later in the 一時期／支部 upon the Eddy brothers and Mrs. Holmes, to which the reader is referred. Her earth 指名する had been Morgan, and King was rather the general 肩書を与える of a 確かな class of spirits than an ordinary 指名する. Her life had been spent two hundred years before, in the 統治する of Charles the Second, in the island of Jamaica. Whether this be true or not, she undoubtedly 適合するd to the part, and her general conversation was 一貫した with her account. One of the daughters of Professor Crookes wrote to the author and 述べるd her vivid recollection of tales of the Spanish Main told by this kindly spirit to the children of the family. She made herself beloved by all. Mrs. Crookes wrote:
At a s饌nce with 行方不明になる Cook in our own house when one of our sons was an 幼児 of three weeks old, Katie King, a materialized spirit, 表明するd the liveliest 利益／興味 in him and asked to be 許すd to see the baby. The 幼児 was accordingly brought into the s饌nce room and placed in the 武器 of Katie, who, after 持つ／拘留するing him in the most natural way for a short time, smilingly gave him 支援する again.
Professor Crookes has left it on 記録，記録的な／記録する that her beauty and charm were unique in his experience.
The reader may reasonably think that the subdued light which has been alluded to goes far to vitiate the results by 妨げるing exact 観察. Professor Crookes has 保証するd us, however, that as the 一連の s饌nces proceeded toleration was 設立するd, and the 人物／姿／数字 was able to 耐える a far greater degree of light. This toleration had its 限界s, however, which were never passed by Professor Crookes, but which were 実験（する）d to the 十分な in a daring 実験 述べるd by 行方不明になる Florence Marryat (Mrs. Ross-Church). It should be 明言する／公表するd that Professor Crookes was not 現在の at this experience, nor did 行方不明になる Marryat ever （人命などを）奪う，主張する that he was. She について言及するs, however, the 指名する of Mr. Carter Hall as 存在 one of the company 現在の. Katie had very good-humouredly 同意d to 実験（する）ing what the 影響 would be if a 十分な light were turned upon her image:
She took up her 駅／配置する against the 製図／抽選-room 塀で囲む, with her 武器 延長するd as if she were crucified. Then three gas-burners were turned on to their 十分な extent in a room about sixteen feet square. The 影響 upon Katie King was marvellous. She looked like herself for the space of a second only, then she began 徐々に to melt away. I can compare the dematerialization of her form to nothing but a wax doll melting before a hot 解雇する／砲火／射撃. First the features became blurred and indistinct; they seemed to run into each other. The 注目する，もくろむs sunk in the sockets, the nose disappeared, the frontal bone fell in. Next the 四肢s appeared to give way under her, and she sank lower and lower on the carpet, like a 崩壊するing edifice. At last there was nothing but her 長，率いる left above the ground—then a heap of white drapery only, which disappeared with a 素早い行動, as if a 手渡す had pulled it after her—and we were left 星／主役にするing by the light of three gas-burners at the 位置／汚点／見つけ出す on which Katie King had stood.*
* There Is No Death, p. 143.
行方不明になる Marryat 追加するs the 利益／興味ing 詳細（に述べる） that at some of these s饌nces 行方不明になる Cook's hair was nailed to the ground, which did not in the least 干渉する with the その後の 出現 of Katie from the 閣僚.
The results 得るd in his own home were honestly and fearlessly 報告（する）／憶測d by Professor Crookes in his 定期刊行物, and 原因（となる）d the greatest possible commotion in the 科学の world. A few of the larger spirits, men like Russel Wallace, Lord Rayleigh, the young and rising physicist William Barrett, Cromwell Varley, and others, had their former 見解（をとる）s 確認するd, or were encouraged to 前進する upon a new path of knowledge. There was a ひどく intolerant party, however, 長，率いるd by Carpenter the physiologist, who derided the 事柄 and were ready to impute anything from lunacy to 詐欺 to their illustrious 同僚. 組織するd science carne 不正に out of the 事柄. In his published account Crookes gave the letters in which he asked Stokes, the 長官 of the 王室の Society, to come 負かす／撃墜する and see these things with his own 注目する，もくろむs. By his 拒絶 to do so, Stokes placed himself in 正確に／まさに the same position as those 枢機けい／主要なs who would not look at the moons of Jupiter through Galileo's telescope. 構成要素 science, when 直面するd with a new problem, showed itself to be just as bigoted as mediaeval theology.
Before quitting the 支配する of Katie King one should say a few words as to the 未来 of the 広大な／多数の／重要な medium from whom she had her physical 存在. 行方不明になる Cook became Mrs. Corner, but continued to 展示（する） her remarkable 力／強力にするs. The author is only aware of one occasion upon which the honesty of her mediumship was called in question, and that was when she was 掴むd by Sir George Sitwell and （刑事）被告 of personating a spirit. The author is of opinion that a materializing medium should always be 安全な・保証するd so that she cannot wander around—and this as a 保護 against herself. It is ありそうもない that she will move in 深い trance, but in the half-trance 条件 there is nothing to 妨げる her unconsciously, or 半分-consciously, or in obedience to suggestion from the 期待s of the circle, wandering out of the 閣僚 into the room. It is a reflection of our own ignorance that a lifetime of proof should be clouded by a 選び出す／独身 episode of this nature. It is worthy of 発言／述べる, however, that upon this occasion the 観察者／傍聴者s agreed that the 人物／姿／数字 was white, 反して when Mrs. Corner was 掴むd no white was to be seen. An experienced 捜査官／調査官 would probably have 結論するd that this was not a materialization, but a transfiguration, which means that the ectoplasm, 存在 insufficient to build up a 完全にする 人物／姿／数字, has been used to drape the medium so that she herself may carry the simulacrum. Commenting upon such 事例／患者s, the 広大な／多数の／重要な German 捜査官／調査官, Dr. Schrenck Notzing, says*:
* Phenomena Of Materialization (English Translation).
This (a photograph) is 利益／興味ing as throwing a light on the genesis of the いわゆる transfiguration, I.E. the medium takes upon herself the part of the spirit, endeavouring to dramatize the character of the person in question by 着せる／賦与するing herself in the materialized fabrics. This 移行 行う／開催する／段階 is 設立する in nearly all materialization mediums. The literature of the 支配する 記録，記録的な／記録するs a large number of 試みる／企てるs at （危険などに）さらす of mediums thus impersonating "spirits," e.g. that of the medium Bastian by the 栄冠を与える Prince Rudolph, that of Crookes's medium, 行方不明になる Cook, that of Madame d'Esperance, etc. In all these 事例／患者s the medium was 掴むd, but the fabrics used for masking すぐに disappeared, and were not afterwards 設立する.
It would appear, then, that the true reproach in such 事例／患者s lies with the negligent sitters rather than with the unconscious medium.
The sensational nature of Professor Crookes's 実験s with 行方不明になる Cook, and the fact, no 疑問, that they seemed more 攻撃を受けやすい to attack, have tended to obscure his very 肯定的な results with Home and with 行方不明になる Fox, which have 設立するd the 力／強力にするs of those mediums upon a solid basis. Crookes soon 設立する the usual difficulties which 研究員s 遭遇（する）, but he had sense enough to realize that in an 完全に new 支配する one has to adapt oneself to the 条件s, and not abandon the 熟考する／考慮する in disgust because the 条件s 辞退する to adapt themselves to our own preconceived ideas. Thus, in speaking of Home, he says:
The 実験s I have tried have been very 非常に／多数の, but 借りがあるing to our imperfect knowledge of the 条件s which favour or …に反対する the manifestations of this 軍隊, to the 明らかに capricious manner in which it is 発揮するd, and to the fact that Mr. Home himself is 支配する to unaccountable ebbs and flows of the 軍隊, it has but seldom happened that a result 得るd on one occasion could be subsequently 確認するd and 実験（する）d with apparatus 特に contrived for the 目的.*
* 研究s In The Phenomena Of Spiritualism, p. 10.
The most 示すd of these results was the alteration in the 負わせる of 反対するs, which was afterwards so 完全に 確認するd by Dr. Crawford working with the Goligher circle, and also in the course of the "Margery" 調査 at Boston. 激しい 反対するs could be made light, and light ones 激しい, by the 活動／戦闘 of some unseen 軍隊 which appeared to be under the 影響（力） of an 独立した・無所属 知能. The checks by which all possible 詐欺 was 除去するd are very fully 始める，決める out in the 記録，記録的な／記録する of the 実験s, and must 納得させる any unprejudiced reader. Dr. Huggins, the 井戸／弁護士席-known 当局 on the spectroscope, and Serjeant Cox, the 著名な lawyer, together with several other 観客s, 証言，証人／目撃するd the 実験s. As already 記録，記録的な／記録するd, however, Crookes 設立する it impossible to get some of the 公式の／役人 長，率いるs of science to give the 事柄 one hour of their attention.
The playing upon musical 器具s, 特に an accordion, under circumstances when it was impossible to reach the 公式文書，認めるs, was another of the phenomena which was very 完全に 診察するd and then certified by Crookes and his distinguished assistants. 認めるing that the medium has himself the knowledge which would enable him to play the 器具, the author is not 用意が出来ている to 収容する／認める that such a 現象 is an 絶対の proof of 独立した・無所属 知能. When once the 存在 of an etheric 団体／死体 is 認めるd, with 四肢s which correspond with our own, there is no obvious 推論する／理由 why a 部分的な／不平等な detachment should not take place, and why the etheric fingers should not be placed upon the 重要なs while the 構成要素 ones remain upon the medium's （競技場の）トラック一周. The problem 解決するs itself, then, into the simpler proposition that the medium's brain can 命令（する） his etheric fingers, and that those fingers can be 供給（する）d with 十分な 軍隊 to 圧力（をかける） 負かす／撃墜する the 重要なs. Very many psychic phenomena, the reading with blindfolded 注目する，もくろむs, the touching of distant 反対するs, and so 前へ／外へ, may, in the opinion of the author, be referred to the etheric 団体／死体 and may be classed rather under a higher and subtler materialism than under Spiritualism. They are in a class やめる 際立った from those mental phenomena such as evidential messages from the dead, which form the true centre of the spiritual movement. In speaking of 行方不明になる Kate Fox, Professor Crookes says: "I have 観察するd many circumstances which appear to show that the will and 知能 of the medium have much to do with the phenomena." He 追加するs that this is not in any conscious or dishonest way, and continues, "I have 観察するd some circumstances which seem conclusively to point to the 機関 of an outside 知能 not belonging to any human 存在 in the room." * This is the point which the author has 試みる／企てるd to make as 表明するd by an 当局 far higher than his own.
* 研究s In The Phenomena Of Spiritualism, p. 95.
The phenomena which were 主として 設立するd in the 調査 of 行方不明になる Kate Fox were the movement of 反対するs at a distance, and the 生産／産物 of percussive sounds—or 非難するs. The latter covered a 広大な／多数の／重要な 範囲 of sound, "delicate ticks, sharp sounds as from an induction coil in 十分な work, detonations in the 空気／公表する, sharp metallic taps, a crackling like that heard when a frictional machine is at work, sounds like scratching, the twittering as of a bird, etc." All of us who have had experience of these sounds have been compelled to ask ourselves how far they are under the 支配（する）／統制する of the medium. The author has come to the 結論, as already 明言する／公表するd, that up to a point they are under the 支配（する）／統制する of the medium, and that beyond that point they are not. He cannot easily forget the 苦しめる and 当惑 of a 広大な／多数の／重要な North-country medium when in the author's presence loud 非難するs, sounding like the snapping of fingers, broke out 一連の会議、交渉／完成する his 長，率いる in the coffee-room of a Doncaster hotel. If he had any 疑問s that 非難するs were 独立した・無所属 of the medium they were finally 始める，決める at 残り／休憩（する） upon that occasion. As to the objectivity of these noises, Crookes says of 行方不明になる Kate Fox:
It seems only necessary for her to place her 手渡す on any 実体 for loud thuds to be heard in it, like a ３倍になる pulsation, いつかs loud enough to be heard several rooms off. In this manner I have heard them in a living tree—on a sheet of glass—on a stretched アイロンをかける wire—on a stretched membrane—a tambourine—on the roof of a cab —and on the 床に打ち倒す of a theatre. Moreover, actual 接触する is not always necessary. I have had these sounds 訴訟／進行 from the 床に打ち倒す, 塀で囲むs, etc., when the medium's 手渡すs and feet were held—when she was standing on a 議長，司会を務める—when she was 一時停止するd in a swing from the 天井—when she was enclosed in a wire cage—and when she had fallen fainting on a sofa. I have heard them on a glass harmonicon—I have felt them on my own shoulder and under my own 手渡すs. I have heard them on a sheet of paper, held between the fingers by a piece of thread passed through one corner. With a 十分な knowledge of the 非常に／多数の theories which have been started, 主として in America, to explain these sounds, I have 実験（する）d them in every way that I could 工夫する, until there has been no escape from the 有罪の判決 that they were true 客観的な occurrences not produced by trickery or mechanical means.
* 研究s In The Phenomena Of Spiritualism, p. 86.
So finishes the legend of 割れ目ing toe 共同のs, dropping apples, and all the other absurd explanations which have been put 今後 to explain away the facts. It is only fair to say, however, that the painful 出来事/事件s connected with the latter days of the Fox sisters go some way to 正当化する those who, without knowing the real 証拠, have had their attention drawn to that 選び出す／独身 episode—which is 扱う／治療するd どこかよそで.
It has いつかs been supposed that Crookes 修正するd or withdrew his opinions upon psychic 支配するs as 表明するd in 1874. It may at least be said that the 暴力／激しさ of the 対立, and the timidity of those who might have supported him, did alarm him and that he felt his 科学の position to be in danger. Without going the length of subterfuge, he did unquestionably shirk the question. He 辞退するd to have his articles upon the 支配する republished, and he would not 循環させる the wonderful photographs in which the materialized Katie King stood arm-in-arm with himself. He was exceedingly 用心深い also in defining his position. In a letter 引用するd by Professor Angelo Brofferio, he says*:
All that I am 関心d in is that invisible and intelligent 存在s 存在する who say that they are the spirits of dead persons. But proof that they really are the individuals they assume to be, which I 要求する ーするために believe it, I have never received, though I am 性質の／したい気がして to 収容する／認める that many of my friends 主張する that they have 現実に 得るd the 願望（する）d proofs, and I more conscious of the moral 責任／義務s which such exceptional experiences must entail.
In his 大統領の 演説（する）／住所 before the British 協会 at Bristol in 1898, Sir William 簡潔に referred to his earlier 研究s. He said:
Upon one other 利益／興味 I have not yet touched—to me the weightiest and farthest—reaching of all. No 出来事/事件 in my 科学の career is more 広範囲にわたって known than the part I took many years ago in 確かな psychic 研究s. Thirty years have passed since I published an account of 実験s tending to show that outside our 科学の knowledge there 存在するs a 軍隊 演習d by 知能 異なるing from the ordinary 知能 ありふれた to mortals . I have nothing to 撤回する. I 固執する to my already published 声明s. Indeed, I might 追加する much thereto.
Nearly twenty years later his belief was stronger than ever. In the course of an interview, he said*:
I have never had any occasion to change my mind on the 支配する. I am perfectly 満足させるd with what I have said in earlier days. It is やめる true that a connexion has been 始める，決める up between this world and the next.
* The International Psychic Gazette, December, 1917, pp. 61-2.
In reply to the question whether Spiritualism had not killed the old materialism of the scientists, he 追加するd:
I think it has. It has at least 納得させるd the 広大な／多数の／重要な 大多数 of people, who know anything about the 支配する, of the 存在 of the next world.
The author has had an 適切な時期 lately, through the 儀礼 of Mr. Thomas Blyton, of seeing the letter of 弔慰 written by Sir William Crookes on the occasion of the death of Mrs. Corner. It is 時代遅れの April 24, 1904, and in it he says: "伝える Lady Crookes's and my own sincerest sympathy to the family in their irreparable loss. We 信用 that the 確かな belief that our loved ones, when they have passed over, are still watching over us —a belief which 借りがあるs so much of its certainty to the mediumship of Mrs. Corner (or Florence Cook, as she will always be in our memory — will 強化する and console those who are left behind." The daughter in 発表するing the death said, "She died in 深い peace and happiness."
IT is difficult within any reasonable compass to follow the rise of さまざまな mediums in the 部隊d 明言する／公表するs, and a 熟考する／考慮する of one or two 優れた 事例／患者s must typify the whole. The years 1874 and 1875 were years of 広大な／多数の／重要な psychic activity, bringing 有罪の判決 to some and スキャンダル to others. On the whole the スキャンダル seems to have predominated, but whether rightly or not is a question which may 井戸／弁護士席 be 審議d. The 対抗者s of psychic truth having upon their 味方する the clergy of the さまざまな churches, 組織するd science, and the 抱擁する inert 本体，大部分／ばら積みの of 構成要素 mankind, had the lay 圧力（をかける） at their 命令（する）, with the result that everything that was in its favour was 抑えるd or contorted, and everything which could tell against it was given the widest publicity. Hence, a constant checking of past episodes and reassessment of old values are necessary. Even at the 現在の day the 空気／公表する is 告発（する），告訴（する）／料金d with prejudice. If any man of standing at the 現在の instant were to enter a London newspaper office and say that he had （悪事，秘密などを）発見するd a medium in 詐欺, the 事柄 would be 掴むd upon 熱望して and broadcast over the country; while if the same man 布告するd that he had beyond all question 満足させるd himself that the phenomena were true, it is doubtful if he would get a paragraph. The 規模 is always ひどく 負わせるd. In America, where there is 事実上 no 名誉き損 行為／法令／行動する, and where the 圧力（をかける） is often violent and sensational, this 明言する／公表する of things was—and かもしれない is—even more in 証拠.
The first 優れた 出来事/事件 was the mediumship of the Eddy brothers, which has probably never been excelled in the 事柄 of materialization, or, as we may now call them, ectoplasmic forms. The difficulty at that date in 受託するing such phenomena lay in the fact that they seemed to be 規制するd by no known 法律, and to be 孤立するd from all our experiences of Nature. The 労働s of Geley, Crawford, Madame Bisson, Schrenck Notzing and others have 除去するd this, and have given us, what is at the lowest, a 完全にする 科学の hypothesis, 支えるd by 長引かせるd and careful 調査s, so that we can bring some order into the 事柄. This did not 存在する in 1874, and we can 井戸／弁護士席 sympathize with the 疑問 of even the most honest and candid minds, when they were asked to believe that two rude 農業者s, unmannered and uneducated, could produce results which were 否定するd to the 残り／休憩（する） of the world and utterly inexplicable to science.
The Eddy brothers, Horatio and William, were 原始の folk farming a small 持つ／拘留するing at the hamlet of Chittenden, 近づく Rutland, in the 明言する／公表する of Vermont. An 観察者／傍聴者 has 述べるd them as "極度の慎重さを要する, distant and curt with strangers, look more like hard-working rough 農業者s than prophets or priests of a new 免除, have dark complexions, 黒人／ボイコット hair and 注目する，もくろむs, stiff 共同のs, a clumsy carriage, 縮む from 前進するs, and make new-comers ill at 緩和する and unwelcome. They are at 反目，不和 with some of their 隣人s and not liked . They are, in fact, under the 禁止（する） of a public opinion that is not 用意が出来ている or desirous to 熟考する／考慮する the phenomena as either 科学の marvels or 発覚s from another world."
The rumours of the strange doings which occurred in the Eddy homestead had got abroad, and raised an excitement 類似の to that 原因（となる）d by the Koons's music-room in earlier days. Folk （機の）カム from all parts to 調査／捜査する. The Eddys seem to have had ample, if rude, accommodation for their guests, and to have boarded them in a 広大な／多数の／重要な room with the plaster stripping off the 塀で囲むs and the food as simple as the surroundings. For this board, of course, they 告発（する），告訴（する）／料金d at a low 率, but they do not seem to have made any 利益（をあげる） out of their psychic demonstrations.
A good 取引，協定 of curiosity had been 誘発するd in Boston and New York by the 報告（する）／憶測s of what was happening, and a New York paper, the Daily Graphic, sent up 陸軍大佐 Olcott as 捜査官／調査官. Olcott was not at that time identified with any psychic movement—indeed, his mind was prejudiced against it, and he approached his 仕事 rather in the spirit of an "exposer." He was a man of （疑いを）晴らす brain and 優れた ability, with a high sense of honour. No one can read the very 十分な and intimate 詳細（に述べる）s of his own life which are 含む／封じ込めるd in his "Old Diary Leaves" without feeling a 尊敬（する）・点 for the man —loyal to a fault, unselfish, and with that rare moral courage which will follow truth and 受託する results even when they …に反対する one's 期待s and 願望（する）s. He was no mystic dreamer but a very practical man of 事件／事情／状勢s, and some of his psychic 研究 観察s have met with far いっそう少なく attention than they deserve.
Olcott remained for ten weeks in the Vermont atmosphere, which must in itself have been a feat of かなりの endurance, with plain fare, hard living and uncongenial hosts. He （機の）カム away with something very 近づく to personal dislike for his morose 芸能人s, and at the same time with 絶対の 信用／信任 in their psychic 力／強力にするs. Like every wise 捜査官／調査官, he 辞退するs to give blank 証明書s of character, and will not answer for occasions upon which he was not 現在の, nor for the 未来 行為／行う of those whom he is 裁判官ing. He 限定するs himself to his actual experience, and in fifteen remarkable articles which appeared in the New York Daily Graphic in October and November, 1874, he gave his 十分な results and the steps which he had taken to check them. Reading these, it is difficult to 示唆する any 警戒 which he had omitted.
His first care was to 診察する the Eddy history. It was a good but not a spotless 記録，記録的な／記録する. It cannot be too often 主張するd upon that the medium is a mere 器具 and that the gift has no relation to character. This 適用するs to physical phenomena, but not to mental, for no high teaching could ever come through a low channel. There was nothing wrong in the 記録，記録的な／記録する of the brothers, but they had once admittedly given a 偽の mediumistic show, 発表するing it as such and exposing tricks. This was probably done to raise the 勝利，勝つd and also to conciliate their bigoted 隣人s, who were incensed against the real phenomena. Whatever the 原因（となる） or 動機, it 自然に led Olcott to be very circumspect in his 取引, since it showed an intimate knowledge of tricks.
The 家系 was most 利益／興味ing, for not only was there an 無傷の 記録，記録的な／記録する of psychic 力／強力にする 延長するing over several 世代s, but their grand mother four times 除去するd had been 燃やすd as a witch—or at least had been 宣告，判決d to that 運命／宿命 in the famous Salem 裁判，公判s of 1692. There are many living now who would be just as ready to take this short way with our mediums as ever Cotton Mather was, but police 起訴s are the modern 同等（の）. The father of the Eddys was unhappily one of those 狭くする 迫害するing fanatics. Olcott 宣言するs that the children were 示すd for life by the blows which he gave them ーするために discourage what he chose to look upon as diabolical 力／強力にするs. The mother, who was herself 堅固に psychic, knew how 不正に this "宗教的な" brute was 事実上の／代理, and the homestead must have become a hell upon earth. There was no 避難 for the children outside, for the psychic phenomena used to follow them even into the schoolroom, and excite the revilings of the ignorant young barbarians around them. At home, when young Eddy fell into a trance, the father and a 隣人 注ぐd boiling water over him and placed a red—hot coal on his 長，率いる, leaving an indelible scar. The lad fortunately slept on. Is it to be wondered at that after such a childhood the children should have grown into morose and 隠しだてする men?
As they grew older the wretched father tried to make some money out of the 力／強力にするs which he had so 残酷に discouraged, and 雇うd the children out as mediums. No one has ever yet adequately 述べるd the sufferings which public mediums used to を受ける at the 手渡すs of idiotic 捜査官／調査官s and cruel sceptics. Olcott 証言するs that the 手渡すs and 武器 of the sisters 同様に as the brothers were grooved with the 示すs of ligatures and scarred with 燃やすing 調印（する）ing wax, while two of the girls had pieces of flesh pinched out by 手錠s. They were ridden on rails, beaten, 解雇する／砲火／射撃d at, 石／投石するd and chased while their 閣僚 was 繰り返して broken to pieces. The 血 oozed from their finger-nails from the compression of arteries. These were the 早期に days in America, but 広大な／多数の／重要な Britain has little to 誇る of when one 解任するs the Davenport brothers and the ignorant 暴力／激しさ of the Liverpool 暴徒.
The Eddys seem to have covered about the whole 範囲 of physical mediumship. Olcott gives the 名簿（に載せる）／表（にあげる） thus—rappings, movement of 反対するs, 絵 in oils and water-colours under 影響（力）, prophecy, speaking strange tongues, 傷をいやす／和解させるing, discernment of spirits, levitation, 令状ing of messages, psychometry, clairvoyance, and finally the 生産／産物 of materialized forms. Since St. Paul first enumerated the gifts of the spirit no more 包括的な 名簿（に載せる）／表（にあげる） has ever been given.
The method of the s饌nces was that the medium should sit in a 閣僚 at one end of the room, and that his audience should 占領する 列／漕ぐ／騒動s of （法廷の）裁判s in 前線 of him. The inquirer will probably ask why there should be a 閣僚 at all, and 延長するd experience has shown that it can, as a 事柄 of fact, be dispensed with save in this particular 栄冠を与えるing 現象 of materialization. Home never used a 閣僚, and it is seldom used by our 長，指導者 British mediums of to-day. There is, however, a very 限定された 推論する／理由 for its presence. Without 存在 too didactic upon a 支配する which is still under examination, it may at least be 明言する／公表するd, as a working hypothesis with a 広大な／多数の／重要な 取引，協定 to recommend it, that the ectoplasmic vapour which solidifies into the plasmic 実体 from which the forms are 建設するd can be more easily condensed in a 限られた／立憲的な space. It has been 設立する, however, that the presence of the medium within that space is not needful. At the greatest materialization s饌nce which the author has ever …に出席するd, where some twenty forms of さまざまな ages and sizes appeared in one evening, the medium sat outside the door of the 閣僚 from which the 形態／調整s 現れるd. 推定では, によれば the hypothesis, his ectoplasmic vapour was 行為／行うd into the 限定するd space, irrespective of the position of his physical 団体／死体. This had not been 認めるd at the date of this 調査, so the 閣僚 was 雇うd.
It is obvious, however, that the 閣僚 申し込む／申し出d a means for 詐欺 and impersonation, so it had to be carefully 診察するd. It was on the second 床に打ち倒す, with one small window. Olcott had the window netted with a mosquito curtain fastened on the outside. The 残り／休憩（する） of the 閣僚 was solid 支持を得ようと努めるd and unapproachable save by the room in which the 観客s were sitting. There seems to have been no possible 開始 for 詐欺. Olcott had it 診察するd by an 専門家, whose 証明書 is given in the 調書をとる／予約する.
Under these circumstances Olcott 関係のある in his newspaper articles, and afterwards in his remarkable 調書をとる／予約する, "People from the Other World," that he saw in the course of ten weeks no より小数の than four hundred apparitions appear out of this 閣僚, of all sorts, sizes, sexes and races, 覆う？ in the most marvellous 衣料品s, babies in 武器, Indian 軍人s, gentlemen in evening dress, a Kurd with a nine-foot lance, squaws who smoked タバコ, ladies in 罰金 衣装s. Such was Olcott's 証拠, and there was not a 声明 he made for which he was not 用意が出来ている to produce the 証拠 of a roomful of people. His story was received with incredulity then, and will excite little いっそう少なく incredulity now. Olcott, 十分な of his 支配する and knowing his own 警戒s, chafed, as all of us chafe, at the 批評 of those who had not been 現在の, and who chose to assume that those who were 現在の were dupes and simpletons. He says: "If one tells them of babies 存在 carried in from the 閣僚 by women, of young girls with lithe forms, yellow hair and short stature, of old women and men standing in 十分な sight and speaking to us, of half-grown children seen, two at a time, 同時に with another form, of 衣装s of different makes, of bald 長，率いるs, grey hair, 黒人／ボイコット shocky 長，率いるs of hair, curly hair, of ghosts 即時に 認めるd by friends, and ghosts speaking audibly in a foreign language of which the medium is ignorant —their equanimity is not 乱すd... The credulity of some 科学の men, too, is boundless—they would rather believe that a baby could 解除する a mountain without levers, than that a spirit could 解除する an ounce."
But apart from the extreme sceptic, whom nothing will 納得させる and who would label the Angel Gabriel at the last day as an 光学の delusion, there are some very natural 反対s which an honest novice is bound to make, and an honest 信奉者 to answer. What about these 衣装s? Whence come they? Can we 受託する a nine-foot lance as 存在 a spiritual 反対する? The answer lies, so far as we understand it, in the amazing 所有物／資産／財産s of ectoplasm. It is the most protean 実体, 有能な of 存在 moulded 即時に into any 形態／調整, and the moulding 力／強力にする is spirit will, either in or out of the 団体／死体. Anything may in an instant be fashioned from it if the predominating 知能 so decides. At all such s饌nces there appears to be 現在の one controlling spiritual 存在 who 保安官s the 人物／姿／数字s and arranges the whole programme. いつかs he speaks and 率直に directs. いつかs he is silent and manifests only by his 活動／戦闘s. As already 明言する／公表するd, such 支配（する）／統制するs are very often Red Indians who appear in their spiritual life to have some special affinity with physical phenomena.
William Eddy, the 長，指導者 medium for these phenomena, does not appear to have 苦しむd in health or strength from that which is usually a most exhausting 過程. Crookes has 証言するd how Home would "嘘（をつく） in an almost fainting 条件 on the 床に打ち倒す, pale and speechless." Home, however, was not a rude open 空気／公表する 農業者, but a 極度の慎重さを要する artistic 無効の. Eddy seems to have eaten little, but smoked incessantly. Music and singing were 雇うd at the s饌nces, for it has long been 観察するd that there is a の近くに connexion between musical vibrations and psychic results. White light also has been 設立する to 禁じる results, and this is now explained from the 破滅的な 影響s which light has been shown to 発揮する upon ectoplasm. Many colours have been tried ーするために 妨げる total 不明瞭, but if you can 信用 your medium the latter is the most 役立つ to results, 特に to those results of phosphorescent and flashing lights which are の中で the most beautiful of the phenomena. If a light is used, red is the colour which is best 許容するd. In the Eddy s饌nces there was a subdued 照明 from a shaded lamp.
It would be wearisome to the reader to enter into 詳細（に述べる）s as to the さまざまな types which appeared in these remarkable 集会s. Madame Blavatsky, who was then an unknown woman in New York, had come up to see the sights. At that time she had not yet developed the theosophical line of thought, and was an ardent Spiritualist. 陸軍大佐 Olcott and she met for the first time in the Vermont farm-house, and there began a friendship which was 運命にあるd in the 未来 to lead to strange 開発s. In her honour 明らかに a whole train of ロシアの images appeared, who carried on conversations in that language with the lady. The 長，指導者 apparitions, however, were a 巨大（な） Indian 指名するd Santum and an Indian squaw 指名するd Honto, who materialized so 完全に and so often that the audience may 井戸／弁護士席 have been excused if they forgot いつかs that they were 取引，協定ing with spirits at all. So の近くに was the 接触する that Olcott 手段d Honto on a painted 規模 beside the 閣僚 door. She was five feet three. On one occasion she exposed her woman's breast and asked a lady 現在の to feel the （警官の）巡回区域，受持ち区域ing of her heart. Honto was a light-hearted person, fond of dancing, of singing, of smoking, and of 展示（する）ing her wealth of dark hair to the audience. Santum, on the other 手渡す, was a taciturn 軍人, six feet three in 高さ. The 高さ of the medium was five feet nine.
It is 価値（がある） 公式文書，認めるing that the Indian always wore a 砕く-horn, which had been 現実に given him by a 訪問者 to the circle. This was hung up in the 閣僚 and was donned by him when he materialized. Some of the Eddy spirits could speak and others could not, while the 量 of fluency 変化させるd 大いに. This was in 一致 with the author's experience at 類似の s饌nces. It seems that the returning soul has much to learn when it 扱うs this simulacrum of itself, and that here, as どこかよそで, practice goes for much. In speaking, these 人物／姿／数字s move their lips 正確に／まさに as human 存在s would do. It has been shown also that their breath in lime water produces the characteristic reaction of 炭酸ガス. Olcott says: "The spirits themselves say that they have to learn the art of self-materialization, as one would any other art." At first they could only make 有形の 手渡すs as in the 事例／患者s of the Davenports, the Foxes, and others. Many mediums never get beyond this 行う／開催する／段階.
の中で the 非常に／多数の 訪問者s to the Vermont homestead there were 自然に some who took up a 敵意を持った 態度. 非，不，無 of these, however, seems to have gone into the 事柄 with any thoroughness. The one who attracted most attention was a Dr. 耐えるd, of New York, a 医療の man, who on the strength of a 選び出す／独身 sitting 競うd that the 人物／姿／数字s were all impersonations by William Eddy himself. No 証拠, and only his own individual impression is put 今後 to 支える this 見解（をとる）, and he 宣言するd that he could produce all the 影響s with "three dollars' 価値（がある） of theatrical 所有物／資産／財産s." Such an opinion might 井戸／弁護士席 be honestly formed upon a 選び出す／独身 業績／成果, 特に if it should have been a more or いっそう少なく 不成功の one. But it becomes perfectly untenable when it is compared with the experiences of those who …に出席するd a number of sittings. Thus, Dr. Hodgson, of Stoneham, 集まり., together with four other 証言，証人／目撃するs, 調印するd a 文書: "We certify that Santum was out on the 壇・綱領・公約 when another Indian of almost as 広大な／多数の／重要な a stature （機の）カム out, and the two passed and re-passed each other as they walked up and 負かす／撃墜する. At the same time a conversation was 存在 carried on between George Dix, Mayflower, old Mr. Morse, and Mrs. Eaton inside the 閣僚. We 認めるd the familiar 発言する／表明する of each." There are many such 証言s, apart from Olcott, and they put the theory of impersonation やめる out of 法廷，裁判所. It should be 追加するd that many of the forms were little children and babies in 武器. Olcott 手段d one child two feet four in 高さ. It should, in fairness, be 追加するd that the one thing which clouds the reader occasionally is Olcott's own hesitation and 保留（地）／予約s. He was new to the 支配する, and every now and then a wave of 恐れる and 疑問 would pass over his mind, and he would feel that he had committed himself too far and that he must hedge in 事例／患者, in some inexplicable way, he should be shown to be in the wrong. Thus, he says: "The forms I saw at Chittenden, while 明らかに 反抗するing any other explanation than that they are of 最高の-sensual origin, are still as a 科学の fact to be regarded as `not proven.'" どこかよそで he 会談 about not having "実験（する） 条件s."
This 表現 "実験（する） 条件s" has become a sort of shibboleth which loses all meaning. Thus, when you say that you have beyond all question or 疑問 seen your own dead mother's 直面する before you, the objector replies: "Ah, but was it under 実験（する） 条件s?" The 実験（する） lies in the 現象 itself. When one considers that Olcott was permitted for ten weeks to 診察する the little 木造の enclosure which served as 閣僚, to occlude the window, to search the medium, to 手段 and to 重さを計る the ectoplasmic forms, one wonders what else he would 需要・要求する ーするために make 保証／確信 完全にする. The fact is, that while Olcott was 令状ing his account there （機の）カム the 申し立てられた／疑わしい （危険などに）さらす of Mrs. Holmes, and the 部分的な／不平等な recantation of Mr. Dale Owen, and that this 原因（となる）d him to take these 警戒s.
It was William Eddy whose mediumship took the form of materializations. Horatio Eddy gave s饌nces of やめる a different character. In his 事例／患者 a sort of cloth 審査する was 直す／買収する，八百長をするd up, in 前線 of which he used to sit in good light with one of his audience beside him 持つ／拘留するing his 手渡す. Behind the 審査する was placed a guitar and other 器具s, which presently began to play, 明らかに of their own （許可，名誉などを）与える, while materialized 手渡すs showed themselves over the 辛勝する／優位 of the 審査する. The general 影響 of the 業績／成果 was much the same as that of the Davenport brothers, but it was more impressive, inasmuch as the medium was in 十分な 見解（をとる）, and was under 支配（する）／統制する by a 観客. The hypothesis of modern psychic science, 設立するd upon many 実験s, 特に those of Dr. Crawford, of Belfast, is that invisible 禁止（する）d of ectoplasm, which are rather conductors of 軍隊 than forcible in themselves, are 発展させるd from the 団体／死体 of the medium and connect up with the 反対する to be manipulated, where they are used to raise it, or to play it, as the unseen 力／強力にする may 願望（する）—that unseen 力／強力にする 存在, によれば the 現在の 見解（をとる）s of Professor Charles Richet, some 拡張 of the personality of the medium, and によれば the more 前進するd school some 独立した・無所属 （独立の）存在. Of this nothing was known at the time of the Eddys, and the phenomena 現在のd the 疑わしい 外見 of a whole 一連の 影響s without any 原因（となる）. As to the reality of the fact, it is impossible to read Olcott's very 詳細（に述べる）d description without 存在 納得させるd that there could be no error in that. This movement of 反対するs at a distance from the medium, or telekinesis, to use the modern phrase, is now a rare 現象 in light, but on one occasion at an amateur circle of experienced Spiritualists the author has seen a large platter-形態／調整d circle of 支持を得ようと努めるd in the 十分な light of a candle, rising up on 辛勝する／優位 and flapping code answers to questions when no one was within six feet of it.
In Horatio Eddy's dark s饌nces, where the 完全にする absence of light gave the psychic 力／強力にする 十分な 範囲, Olcott has 証言するd that there were mad Indian war dances with the thudding of a dozen feet, and the wild playing of every 器具 同時に, …を伴ってd by yells and whoops. "As an exbibition of pure brute 軍隊," he says, "this Indian dance is probably unsurpassed in the annals of such manifestations." A light turned on would find all the 器具s littered about the 床に打ち倒す, and Horatio in a 深い slumber, without a trace of perspiration, lying unconscious in his 議長，司会を務める. Olcott 保証するs us that he and other gentlemen 現在の, whose 指名するs he gives, were permitted to sit on the medium, but that within a minute or two all the 器具s were playing once again. After such an 実験 all その上の experiences — and there were very many—seem to be beside the point. Short of 卸売 and senseless lying on the part of Olcott and the other 観客s, there can be no 疑問 that Horatio Eddy was 演習ing 力／強力にするs of which science was, and still is, very imperfectly 熟知させるd.
Some of Olcott's 実験s were so 限定された, and are narrated so 率直に and so 明確に, that they deserve respectful consideration, and antedate the work of many of our modern 研究員s. For example, he brought from New York a balance which was duly 実験（する）d as 訂正する with a published 証明書 to that 影響. He then 説得するd one of the forms, the squaw Honto, to stand upon it, the actual 負わせるs 存在 記録，記録的な／記録するd by a third person, Mr. Pritchard, who was a reputable 国民 and disinterested in the 事柄. Olcott gives his account of the results, and 追加するs the 証明書 of Pritchard as sworn to before a 治安判事. Honto was 重さを計るd four times, standing upon the 壇・綱領・公約 so that she could not 緩和する her 負わせる in any way. She was a woman five feet three in 高さ, and might be 推定する／予想するd to 登録（する） about 135 lb. The four results were 現実に 88, 58, 58, and 65 lb., all on the same evening. This seems to show that her 団体／死体 was a mere simulacrum which could 変化させる in 濃度／密度 from minute to minute. It showed also what was 明確に brought out afterwards by Crawford, that the whole 負わせる of the simulacrum cannot be derived from the medium. It is 信じられない that Eddy, who 重さを計るd 179 lb., was able to give up 88 of them. The whole circle, によれば their capacity, which 変化させるs 大いに, are called upon to 与える／捧げる, and other elements may in all probability be drawn from the atmosphere. The highest actual loss of 負わせる ever shown by 行方不明になる Goligher in the Crawford 実験s was 52 lb., but each member of the circle was shown by the dials on the 重さを計るing 議長，司会を務めるs to have 与える／捧げるd some 実体 to the building of the ectoplasmic 形式s.
陸軍大佐 Olcott also 用意が出来ている two spring balances and 実験（する）d the pulling 力／強力にする of the spirit 手渡すs, while those of the medium were held by one of the audience. A left 手渡す pulled with a 軍隊 of forty lb., and the 権利 手渡す with fifty in a light which was so good that Olcott could 明確に see that the 権利 手渡す was one finger short. He was already familiar with the 主張 of the spirit in question that he had been a sailor and had lost a finger in his lifetime. When one reads of such things the （民事の）告訴 of Olcott that his results were not final, and that he had not perfect 実験（する） 条件s, becomes more and more hard to comprehend. He 勝利，勝つd up his 結論s, however, with the words: "No 事柄 how many sceptics carne 乱打するing against these granitic facts, no 事柄 what array of 'exposers' might blow their tin horns and penny trumpets, that Jericho would stand."
One 観察 which Olcott made was that these ectoplasmic forms were quick to obey any mental order from a strong-minded sitter, coming and going as they were willed to do. Other 観察者／傍聴者s in さまざまな s饌nces have 公式文書，認めるd the same fact, and it may be taken as one of the 直す／買収する，八百長をするd points in this baffling problem.
There is one other curious point which probably escaped Olcott's notice. The mediums and the spirits who had been 公正に／かなり amiable to him during his long visit turned suddenly very 酸性の and repellent. This change seems to have occurred just after the arrival of Madame Blavatsky, with whom Olcott had struck up a の近くに comradeship. Madame was, as 明言する／公表するd, an ardent Spiritualist at the time, but it is at least possible that the spirits may have had foresight, and that they sensed danger from this ロシアの lady. Her theosophical teachings which were put 今後 in a year or two were to take the 形態／調整 that, although the phenomena were real, the spirits were empty astral 爆撃するs, and had no true life of their own. Whatever the true explanation, the change in the spirits was remarkable. "So far from the importance of my 労働 存在 認めるd and all reasonable 施設s afforded, I was kept 絶えず at a distance, as though I were an enemy instead of an unprejudiced 観察者／傍聴者."
陸軍大佐 Olcott narrates many 事例／患者s where the sitters have 認めるd spirits, but too much 強調する／ストレス should not be laid upon this, as with a 薄暗い light and an emotional 条件 it is 平易な for an honest 観察者／傍聴者 to be mistaken. The author has had the 適切な時期 of gazing into the 直面するs of at least a hundred of these images, and he can only 解任する two 事例／患者s in which he was 絶対 確かな in his 承認. In both these 事例／患者s the 直面するs were self-illuminated, and he had not to depend upon the red lamp. There were two other occasions when, with the red lamp, he was morally 確かな , but in the 広大な 大多数 of 事例／患者s it was possible, if one 許すd one's imagination to work, to read anything into the vague moulds which rose before one. It is likely that this occurred in the Eddy circle—indeed, C. C. Massey, a very competent 裁判官, sitting with the Eddys in 1875, complained of the fact. The real 奇蹟 consisted not in the 承認 but in the presence of the 人物／姿／数字 at all.
There can be no 疑問 that the 利益／興味 誘発するd by the 圧力（をかける） accounts of the Eddy phenomena might have 原因（となる）d a more serious 治療 of psychic science, and かもしれない 前進するd the 原因（となる） of truth by a 世代. Unhappily, at the very moment when the public attention was 堅固に drawn to the 支配する there （機の）カム the real or imaginary スキャンダル of the Holmeses at Philadelphia, which was vigorously 偉業／利用するd by the materialists, helped by the 誇張するd honesty of Robert Dale Owen. The facts were as follows:
Two mediums in Philadelphia, Mr. and Mrs. Nelson Holmes, had given a 一連の s饌nces at which an 申し立てられた／疑わしい spirit had continually appeared, which took the 指名する of Katie King, and professed to be the same as that with which Professor Crookes had 実験d in London. On the 直面する of it the 主張 seemed most doubtful since the 初めの Katie King had 明確に 明言する／公表するd that her 使節団 was ended. However, apart from the 身元 of the spirit, there seemed to be good 証拠 that the 現象 was 本物の and not fraudulent, for it was most fully 是認するd by Mr. Dale Owen, General Lippitt, and a number of other 観察者／傍聴者s, who 引用するd personal experiences which were 完全に beyond the reach of imposture.
There was in Philadelphia at the time a Dr. Child, who plays a very あいまいな part in the obscure events which followed. Child had vouched for the 本物の character of these phenomena in the most pronounced way. He had gone so far as to 明言する／公表する in a 小冊子 published in 1874 that the same John and Katie King, whom he had seen in the s饌nce room, had come to him in his own 私的な offices and had there dictated particulars of their earth life which he duly published. Such a 声明 must raise 墓／厳粛／彫る／重大な 疑問s in the mind of any psychic student, for a spirit form can only manifest from a medium, and there is no 指示，表示する物 that Child was one. In any 事例／患者 one would imagine that, after such an 主張, Child was the last man in the world who could 宣言する that the s饌nces were fraudulent.
広大な／多数の／重要な public 利益／興味 had been 誘発するd in the s饌nces by an article by General Lippitt in the 星雲 of December, 1874, and another by Dale Owen in The 大西洋 月毎の of January, 1875. Then suddenly （機の）カム the 衝突，墜落. It was 先触れ（する）d by a notice from Dale Owen, 時代遅れの January 5, to the 影響 that 証拠 had been laid before him which compelled him to 身を引く his previous 表現s of 信用／信任 in the Holmeses. A 類似の card was 問題／発行するd by Dr. Child. 令状ing to Olcott, who after his Eddy 調査 was 認めるd as an 当局, Dale Owen said: "I believe they have been latterly playing us 誤った, which may be only 補足（する）ing the 本物の with the spurious, but it does cast a 疑問 on last summer's manifestations, so that I shall probably not use them in my next 調書をとる／予約する on Spiritualism. It is a loss, but you and Mr. Crookes have amply made it up."
Dale Owen's position is （疑いを）晴らす enough, since he was a man of 極度の慎重さを要する honour, who was horrified at the idea that he could for one instant have certified an imposture to be a truth. His error seems to have lain in 事実上の／代理 upon the first breath of 疑惑 instead of waiting until the facts were （疑いを）晴らす. Dr. Child's position is, however, more 疑わしい, for if the manifestations were indeed fraudulent, how could he かもしれない have had interviews with the same spirits alone in his own 私的な room?
It was 主張するd now that a woman, whose 指名する was not given, had been impersonating Katie King at these s饌nces, that she had 許すd her photograph to be taken and sold as Katie King, that she could produce the 式服s and ornaments worn by Katie King at the s饌nces, and that she was 用意が出来ている to make a 十分な 自白. Nothing could appear to be more damning and more 完全にする. It was at this point that Olcott took up the 調査, and he seems to have been やめる 用意が出来ている to find that the general 判決 was 訂正する.
His 調査 soon 明らかにする／漏らすd some facts, however, which threw fresh lights upon the 事柄 and 証明するd that psychic 研究 ーするために be 正確な should 診察する "（危険などに）さらすs" with the same 批判的な care that it does phenomena. The 指名する of the person who 自白するd that she had personated Katie King was 明らかにする／漏らすd as Eliza White. In an account of the 事柄 which she published, without giving the 指名する, she 宣言するd that she had been born in 1851, which would make her twenty-three years of age. She had married at fifteen and had one child eight years old. Her husband had died in 1872, and she had to keep herself and child. The Holmeses had come to 宿泊する with her in March, 1874. In May they engaged her to personate a spirit. The 閣僚 had a 誤った パネル盤 at the 支援する through which she could slip, 覆う？ in a muslin 式服. Mr. Dale Owen was 招待するd to the s饌nces and was 完全に taken in. All this 原因（となる）d violent twinges of her own 良心 which did not 妨げる her from going to greater lengths and learning to fade away or re-form by the help of 黒人／ボイコット cloths, and finally, of 存在 photographed as Katie King.
One day, によれば her account, there （機の）カム to her 業績／成果 a man 指名するd Leslie, a 鉄道／強行採決する 請負業者. This gentleman showed his 疑惑s, and at a その後の interview 税金d her with her deceit, 申し込む／申し出ing her pecuniary 援助（する） if she would 自白する to it. This she 受託するd, and then showed Leslie the methods of her impersonation. On December 5, a mock s饌nce was held at which she rehearsed her part as played in the real s饌nces, and this so impressed Dale Owen and also Dr. Child, both of whom were 現在の, that they 問題／発行するd the notices in which they recanted their former belief—a recantation which was a staggering blow to those who had 受託するd Dale Owen's previous 保証／確信s, and who now （人命などを）奪う，主張するd that he should have made some 徹底的な 調査 before 問題／発行するing such a 文書. It was the more painful as Dale Owen was seventy-three years of age, and had been one of the most eloquent and painstaking of all the disciples of the new 免除.
Olcott's first 仕事 was to 精査する the 記録，記録的な／記録する already given, and to get past the anonymity of the authoress. He soon discovered that she was, as already 明言する／公表するd, Mrs. Eliza White, and that, though in Philadelphia, she 辞退するd to see him. The Holmeses, on the other 手渡す, 行為／法令／行動するd in a very open manner に向かって him and 申し込む／申し出d him every 施設 for 診察するing their phenomena with such reasonable 実験（する） 条件s as he might 願望（する）. An examination of the past life of Eliza White showed that her 声明, so far as it 関心d her own story, was a tissue of lies. She was very much older than 明言する／公表するd—not いっそう少なく than thirty-five—and it was doubtful whether she had ever been married to White at all. For years she had been a vocalist in a travelling show. White was still alive, so there was no question of widowhood. Olcott published the 証明書 of the 長，指導者 of the Police to that 影響.
の中で other 文書s put 今後 by 陸軍大佐 Olcott was one from a Mr. Allen, 司法（官） of the Peace of New Jersey, given under 誓い. Eliza White, によれば this 証言，証人／目撃する, was "so untruthful that those to whom she spoke never knew when to believe her, and her moral 評判 was as bad as bad could be." 裁判官 Allen was able, however, to give some 証言 which bore more 直接／まっすぐに upon the 事柄 under discussion. He 退位させる／宣誓証言するd that he had visited the Holmeses in Philadelphia, and had 補助装置d Dr. Child to put up the 閣僚, that it was solidly 建設するd, and that there was no 可能性 of any 入り口 存在 影響d from behind, as 申し立てられた／疑わしい by Mrs. White. その上の, that he was at a s饌nce at which Katie King appeared, and that the 訴訟／進行s had been 乱すd by the singing of Mrs. White in another room, so that it was やめる impossible that Mrs. White could, as she （人命などを）奪う，主張するd, have 行為／法令／行動するd an impersonation of the spirit. This 存在 a sworn deposition by a 司法（官） of the Peace would seem to be a 重大な piece of 証拠.
This 閣僚 seems to have been made in June, for General Lippitt, an excellent 証言，証人／目撃する, 述べるd やめる another 協定 on the occasion when he 実験d. He says that two doors 倍のd backwards, so as to touch each other, and the 閣僚 was 簡単に the 休会 between these doors with a board over the 最高の，を越す. "The first two or three evenings I made a careful examination, and once with a professional magician, who was perfectly 満足させるd that there was no chance of any trick." This was in May, so the two descriptions are not contradictory, save to Eliza White's （人命などを）奪う，主張する that she could pass into the 閣僚.
In 新規加入 to these 推論する／理由s for 警告を与える in forming an opinion, the Holmeses were able to produce letters written to them from Mrs. White in August, 1874, which were やめる 相いれない with there 存在 any 有罪の secret between them. On the other 手渡す, one of these letters did relate that 成果／努力s had been made to 賄賂 her into a 自白 that she had been Katie King. Later in the year Mrs. White seems to have assumed a more 脅すing トン, as is sworn by the Holmeses in a formal affidavit, when she 宣言するd that unless they paid a rent which she （人命などを）奪う，主張するd, there were a number of gentlemen of wealth, 含むing members of the Young Men's Christian 協会, who were ready to 支払う／賃金 her a large sum of money, and she need not trouble the Holmeses any more. A thousand dollars was the exact sum which Eliza White was to get if she would 同意 to 収容する／認める that she impersonated Katie King. It must surely be 譲歩するd that this 声明, taken in 合同 with the woman's 記録，記録的な／記録する, makes it very 必須の to 需要・要求する corroboration for every 主張 she might make.
One 最高潮に達するing fact remains. At the very hour that the 偽の s饌nce was 存在 held at which Mrs. White was showing how Katie King was impersonated, the Holmeses held a real s饌nce, …に出席するd by twenty people, at which the spirit appeared the same as ever. 陸軍大佐 Olcott collected several affidavits from those who were 現在の on this occasion, and there can be no 疑問 about the fact. That of Dr. Adolphus Fellger is short, and may be given almost in 十分な. He says under 誓い that "he has seen the spirit known as Katie King in all perhaps eighty times, is perfectly familiar with her features, and cannot mistake as to the 身元 of the Katie King who appeared upon the evening of December 5, for while the said spirit scarcely ever appeared of 正確に／まさに the same 高さ or features two evenings in succession, her 発言する／表明する was always the same, and the 表現 of her 注目する，もくろむs, and the topics of her conversation enabled him to be still more 確かな of her 存在 the same person." This Fellger was a 井戸／弁護士席-known and 高度に 尊敬（する）・点d Philadelphia 内科医, whose simple word, says Olcott, would outweigh "a 得点する／非難する／２０ of affidavits of your Eliza Whites."
It was also 明確に shown that Katie King appeared 絶えず when Mrs. Holmes was at Blissfield and Mrs. White was in Philadelphia, and that Mrs. Holmes had written to Mrs. White 述べるing their successful 外見s, which seems a final proof that the latter was not a confederate.
By this time one must 収容する／認める that Mrs. White's 匿名の／不明の 自白 is 発射 through and through with so many 穴を開けるs that it is in a 沈むing 条件. But there is one part which, it seems to the author, will still float. That is the question of the photograph. It was 主張するd by the Holmeses in an interview with General Lippitt—whose word is a solid patch in this general quagmire—that Eliza White was 雇うd by Dr. Child to 提起する／ポーズをとる in a photograph as Katie King. Child seems to have played a 疑わしい part all through this 商売／仕事, making affirmations at different times which were やめる contradictory, and having 明らかに some pecuniary 利益／興味 in the 事柄. One is inclined, therefore, to look 本気で into this 告発（する），告訴（する）／料金, and to believe that the Holmeses may have been party to the 詐欺. 認めるing that the Katie King image was real, they may 井戸／弁護士席 have 疑問d whether it could be photographed, since 薄暗い light was necessary for its 生産／産物. On the other 手渡す, there was 明確に a source of 歳入 if photographs at half a dollar each could be sold to the 非常に／多数の sitters. 陸軍大佐 Olcott in his 調書をとる／予約する produces a photograph of Mrs. White と一緒に of the one which was supposed to be Katie King, and （人命などを）奪う，主張するs that there is no resemblance. It is （疑いを）晴らす, however, that the photographer would be asked to touch up the 消極的な so as to 隠す the resemblance, さもなければ the 詐欺 would be obvious. The author has the impression, though not the certainty, that the two 直面するs are the same with just such changes as 巧みな操作 would produce. Therefore he thinks that the photograph may 井戸／弁護士席 be a 詐欺, but that this by no means 確認するs the 残り／休憩（する） of Mrs. White's narrative, though it would shake our 約束 in the character of Mr. and Mrs. Holmes 同様に as of Dr. Child. But the character of physical mediums has really only an indirect 耐えるing upon the question of the reality of their psychic 力／強力にするs, which should be 実験（する）d upon their own 長所s whether the individual be saint or sinner.
陸軍大佐 Olcott's wise 結論 was that, as the 証拠 was so 相反する, he would put it all to one 味方する and 実験（する） the mediums in his own way with out 言及／関連 to what was past. This he did in a very 納得させるing way, and it is impossible for anyone who reads his 調査 ("People From the Other World," p. 460 and onwards) to 否定する that he took every possible 警戒 against 詐欺. The 閣僚 was netted at the 味方するs so that no one could enter as Mrs. White （人命などを）奪う，主張するd to have done. Mrs. Holmes was herself put into a 捕らえる、獲得する which tied 一連の会議、交渉／完成する the neck and, as her husband was away, she was 限定するd to her own 資源s. Under these circumstances 非常に／多数の 長，率いるs were formed, some of which were 半分-materialized, 現在のing a somewhat terrible 外見. This may have been done as a 実験（する）, or it may have been that the long 論争 had impaired the 力／強力にするs of the medium. The 直面するs were made to appear at a level which the medium could in no 事例／患者 have reached. Dale Owen was 現在の at this demonstration and must have already begun to 悔いる his premature 宣言.
その上の s饌nces with 類似の results were then held in Olcott's own rooms, so as to 妨げる the 可能性 of some ingenious 機械装置 under the 支配（する）／統制する of the medium. On one occasion, when the 長，率いる of John King, the 統括するing spirit, appeared in the 空気／公表する, Olcott, remembering Eliza White's 主張 that these 直面するs were 単に ten cent masks, asked and 得るd 許可 to pass his stick all 一連の会議、交渉／完成する it, and so 満足させるd himself that it was not supported. This 実験 seems so final that the reader who 願望（する）s even more 証拠 may be referred to the 調書をとる／予約する where he will find much. It was perfectly （疑いを）晴らす that whatever part Eliza White may have played in the photograph, there was not a 影をつくる／尾行する of a 疑問 that Mrs. Holmes was a 本物の and powerful medium for 構成要素 phenomena. It should be 追加するd that the Katie King 長，率いる was 繰り返して seen by the 捜査官／調査官s, though the whole form appears only once to have been materialized. General Lippitt was 現在の at these 実験s and associated himself 公然と (旗，新聞一面トップの大見出し／大々的に報道する Of Light, February 6, 1875) with Olcott's 結論s.
The author has dwelt at some length upon this 事例／患者, as it is very typical of the way in which the public has been misled over Spiritualism. The papers are 十分な of an "（危険などに）さらす." It is 調査／捜査するd and is shown to be either やめる 誤った or very 部分的に／不公平に true. This is not 報告（する）／憶測d, and the public is left with the 初めの impression uncorrected. Even now, when one について言及するs Katie King, one hears some critic say: "Oh, she was shown to be a 詐欺 in Philadelphia," and by a natural 混乱 of thought this has even been brought as an argument against Crookes's classical 実験s. The 事件／事情／状勢 —特に the 一時的な 弱めるing of Dale Owen—始める，決める the 原因（となる） of Spiritualism 支援する by many years in America.
について言及する has been made of John King, the 統括するing spirit at the Holmes s饌nces. This strange （独立の）存在 would appear to have been the 長，指導者 監査役 of all physical phenomena in the 早期に days of the movement, and is still occasionally to be seen and heard. His 指名する is associated with the Koons's music saloon, with the Davenport brothers, with Williams in London, with Mrs. Holmes, and many others. In person when materialized he 現在のs the 外見 of a tall, swarthy man with a noble 長，率いる and a 十分な 黒人／ボイコット 耐えるd. His 発言する／表明する is loud and 深い, while his 非難する has a 決定的な character of its own. He is master of all languages, having been 実験（する）d in the most out-of-the-way tongues, such as Georgian, and never having been 設立する wanting. This formidable person 支配（する）／統制するs the 禁止（する）d of lesser 原始の spirits, Red Indians and others, who 補助装置 at such phenomena. He （人命などを）奪う，主張するs that Katie King is his daughter, and that he was himself when in life Henry Morgan, the buccaneer who was 容赦d and knighted by Charles II and ended as 知事 of Jamaica. If so, he has been a most cruel ruffian and has much to expiate. The author is bound to 明言する／公表する, however, that he has in his 所有／入手 a 同時代の picture of Henry Morgan (it will be 設立する in Howard Pyle's "Buccaneers," p. 178), and that if reliable it has no resemblance to John King. All these questions of earthly 身元 are very obscure.*
* As the author has given a point against the 身元 of John King with Morgan, it is only fair that he should give one which supports it and comes to him almost first-手渡す from a reliable source. The daughter of a 最近の 知事 of Jamaica was at a s饌nce in London lately, and was 直面するd with John King. The King spirit said to her, "You have brought 支援する from Jamaica something which was 地雷." She said, "What was it?" He answered, "My will." It was a fact, やめる unknown to the company, that her father had brought 支援する this 文書.
Before の近くにing the account of Olcott's experiences at this 行う／開催する／段階 of his 進化, some notice should be taken of the いわゆる Compton transfiguration 事例／患者, which shows what 深い waters we are in when we 試みる／企てる psychic 研究. These particular waters have not been plumbed yet, nor in any way charted. Nothing can be clearer than the facts, or more 満足な than the 証拠. The medium Mrs. Compton was shut up in her small 閣僚, and thread passed through the bored 穴を開けるs in her ears and fastened to the 支援する of her 議長，司会を務める. Presently a わずかな／ほっそりした white 人物／姿／数字 現れるd from the 閣僚. Olcott had a 重さを計るing 壇・綱領・公約 供給するd, and on it the spirit 人物／姿／数字 stood. Twice it was 重さを計るd, the 記録，記録的な／記録するs 存在 77 lb. and 59 lb. Olcott then, as prearranged, went into the 閣僚 leaving the 人物／姿／数字 outside. The medium was gone. The 議長，司会を務める was there, but there was no 調印する of the woman. Olcott then turned 支援する and again 重さを計るd the apparition, who this time 規模d 52 lb. The spirit then returned into the 閣僚 from which other 人物／姿／数字s 現れるd. Finally, Olcott says:
I went inside with a lamp and 設立する the medium just as I left her at the beginning of the s饌nce, with every thread 無傷の and every 調印（する） undisturbed! She sat there, with her 長，率いる leaning against the 塀で囲む, her flesh as pale and as 冷淡な as marble, her eyeballs turned up beneath the lids, her forehead covered with a death-like damp, no breath coming from her 肺s and no pulse at her wrist. When every person had 診察するd the threads and 調印（する）s, I 削減（する） the flimsy 社債s with a pair of scissors, and, 解除するing the 議長，司会を務める by its 支援する and seat, carried the cataleptic woman out into the open 空気／公表する of the 議会.
She lay thus inanimate for eighteen minutes; life 徐々に coming 支援する to her 団体／死体, until respiration and pulse and the 気温 of her 肌 became normal... I then put her upon the 規模... She 重さを計るd one hundred and twenty-one 続けざまに猛撃するs!
What are we to make of such a result as that? There were eleven 証言，証人／目撃するs besides Olcott himself. The facts seem to be beyond 論争. But what are we to deduce from such facts? The author has seen a photograph, taken in the presence of an amateur medium, where every 詳細（に述べる） of the room has come out but the sitter has 消えるd. Is the 見えなくなる of the medium in some way analogous to that? If the ectoplasmic 人物／姿／数字 重さを計るd only 77 lb. and the medium 121 lb., then it is （疑いを）晴らす that only 44 lb. of her were left when the phantom was out. If 44 lb. were not enough to continue the 過程s of life, may not her 後見人s have used their subtle occult chemistry ーするために dematerialize her and so save her from all danger until the return of the phantom would enable her to 組立て直す? It is a strange supposition, but it seems to 会合，会う the facts—which cannot be done by mere blank, unreasoning incredulity.
IT is impossible to 記録，記録的な／記録する the many mediums of さまざまな shades of 力／強力にする, and occasionally of honesty, who have 論証するd the 影響s which outside 知能s can produce when the 構成要素 条件s are such as to enable them to manifest upon this 計画（する）. There are a few, however, who have been so pre-著名な and so 伴う／関わるd in public polemics that no history of the movement can 無視（する） them, even if their careers have not been in all ways above 疑惑. We shall 取引，協定 in this 一時期／支部 with the histories of Slade and Monck, both of whom played a 目だつ part in their days.
Henry Slade, the celebrated 予定する-令状ing medium, had been before the public in America for fifteen years before he arrived in London on July 13, 1876. 陸軍大佐 H. S. Olcott, a former 大統領，／社長 of the Theosophical Society, 明言する／公表するs that he and Madame Blavatsky were 責任がある Slade's visit to England. It appears that the Grand Duke Constantine of Russia, 願望（する）ing to make a 科学の 調査 of Spiritualism, a 委員会 of professors of the 皇室の University of St. Petersburg requested 陸軍大佐 Olcott and Madame Blavatsky to select out of the best American mediums one whom they could recommend for 実験（する）s.
Henry Slade.
They chose Slade, after submitting him to exacting 実験（する）s for several weeks before a 委員会 of sceptics, who in their 報告（する）／憶測 certified that "messages were written inside 二塁打 予定するs, いつかs tied and 調印（する）d together, while they either lay upon the （米）棚上げする／（英）提議する in 十分な 見解（をとる） of all, or were laid upon the 長，率いるs of members of the 委員会, or held flat against the under surface of the （米）棚上げする／（英）提議する-最高の，を越す, or held in a committeeman's 手渡す without the medium touching it." It was en 大勝する to Russia that Slade （機の）カム to England.
A 代表者／国会議員 of the London World, who had a sitting with Slade soon after his arrival, thus 述べるs him: "A 高度に-wrought, nervous temperament, a dreamy, mystical 直面する, 正規の／正選手 features, 注目する，もくろむs luminous with 表現, a rather sad smile, and a 確かな melancholy grace of manner, were the impressions 伝えるd by the tall, lithe 人物／姿／数字 introduced to me as Dr. Slade. He is the sort of man you would 選ぶ out of a roomful as an 熱中している人." The Seybert （売買）手数料，委託（する）／委員会／権限 報告（する）／憶測 says, "he is probably six feet in 高さ, with a 人物／姿／数字 of unusual symmetry," and that "his 直面する would attract notice anywhere for its uncommon beauty," and sums him up as "a noteworthy man in every 尊敬（する）・点."
直接／まっすぐに after his arrival in London Slade began to give sittings at his lodgings in 8 Upper Bedford Place, Russell Square, and his success was 即座の and pronounced. Not only was 令状ing 得るd of an evidential nature, under 実験（する） 条件s, with the sitter's own 予定するs, but the levitation of 反対するs and materialized 手渡すs were 観察するd in strong sunlight.
The editor of The Spiritual Magazine, the soberest and most high-class of the Spiritualist 定期刊行物s of the time, wrote: "We have no hesitation in 説 that Dr. Slade is the most remarkable medium of modern times."
Mr. J. Enmore Jones, a 井戸／弁護士席-known psychic 研究員 of that day, who afterwards edited The Spiritual Magazine, said that Slade was taking the place vacated by D.D. Home. His account of his first sitting 示すs the 商売／仕事-like method of 手続き: "In Mr. Home's 事例／患者, he 辞退するd to take 料金s, and as a 支配する the sittings were in the evening in the 静かな of 国内の life; but in Dr. Slade's 事例／患者 it was any time during the day, in one of the rooms he 占領するs at a 搭乗-house. The 料金 of twenty shillings is 告発（する），告訴（する）／料金d, and he prefers that only one person be 現在の in the large room he uses. No time is lost; as soon as the 訪問者 sits 負かす／撃墜する the 出来事/事件s 開始する, are continued, and in, say, fifteen minutes are ended." Stainton Moses, who was afterwards the first 大統領，／社長 of the London Spiritualist 同盟, 伝えるs the same idea with regard to Slade. He wrote: "In his presence phenomena occur with a regularity and precision, with an absence of regard for '条件s,' and with a 施設 for 観察 which 満足させる my 願望（する）s 完全に. It is impossible to conceive circumstances more favourable to minute 調査 than those under which I 証言，証人／目撃するd the phenomena which occur in his presence with such startling rapidity... There was no hesitation, no 試験的な 実験s. All was short, sharp, and 決定的な. The invisible 操作者s knew 正確に／まさに what they were going to do, and did it with promptitude and precision."*
* The Spiritualist, Vol. IX, p. 2.
Slade's first s饌nce in England was given on July 15, 1876, to Mr. Charles Blackburn, a 目だつ Spiritualist, and Mr. W. H. Harrison, editor of The Spiritualist. In strong sunlight the medium and the two sitters 占領するd three 味方するs of an ordinary （米）棚上げする／（英）提議する about four feet square. A 空いている 議長，司会を務める was placed at the fourth 味方する. Slade put a tiny piece of pencil, about the size of a 穀物 of wheat, upon a 予定する, and held the 予定する by one corner with one 手渡す under the （米）棚上げする／（英）提議する flat against the leaf. 令状ing was heard on the 予定する, and on examination a short message was 設立する to have been written. While this was taking place the four 手渡すs of the sitters and Slade's 解放する／撤去させるd 手渡すs were clasped in the centre of the （米）棚上げする／（英）提議する. Mr. Blackburn's 議長，司会を務める was moved four or five インチs while he was sitting upon it, and no one but himself was touching it. The unoccupied 議長，司会を務める at the fourth 味方する of the （米）棚上げする／（英）提議する once jumped in the 空気／公表する, striking its seat against the under 辛勝する／優位 of the （米）棚上げする／（英）提議する. Twice a life-like 手渡す passed in 前線 of Mr. Blackburn while both Slade's 手渡すs were under 観察. The medium held an accordion under the （米）棚上げする／（英）提議する, and while his other 手渡す was in （疑いを）晴らす 見解（をとる） on the （米）棚上げする／（英）提議する "Hone, 甘い Home" was played. Mr. Blackburn then held the accordion in the same way, when the 器具 was drawn out 堅固に and one 公式文書，認める sounded. While this occurred Slade's 手渡すs were on the （米）棚上げする／（英）提議する. Finally, the three 現在の raised their 手渡すs a foot above the （米）棚上げする／（英）提議する, and it rose until it touched their 手渡すs. At another sitting on the same day a 議長，司会を務める rose about four feet, when no one was touching it, and when Slade 残り／休憩（する）d one 手渡す on the 最高の，を越す of 行方不明になる Blackburn's 議長，司会を務める, she and the 議長，司会を務める were raised about half a yard from the 床に打ち倒す.
Mr. Stainton Moses thus 述べるs an 早期に sitting which he had with Slade:
A midday sun, hot enough to roast one, was 注ぐing into the room; the （米）棚上げする／（英）提議する was 暴露するd; the medium sat with the whole of his 団体／死体 in 十分な 見解（をとる）; there was no human 存在 現在の save myself and him. What 条件s could be better? The 非難するs were instantaneous and loud, as if made by the clenched 握りこぶし of a powerful man. The 予定する-令状ing occurred under any 示唆するd 条件. It （機の）カム on a 予定する held by Dr. Slade and myself; on one held by myself alone in the corner of the （米）棚上げする／（英）提議する farthest from the medium; on a 予定する which I had myself brought with me, and which I held myself. The latter 令状ing 占領するd some time in 生産／産物, and the grating noise of the pencil in forming each word was distinctly audible. A 議長，司会を務める opposite to me was raised some eighteen インチs from the 床に打ち倒す; my 予定する was taken out of my 手渡す, and produced at the opposite 味方する of the （米）棚上げする／（英）提議する, where neither Dr. Slade nor I could reach it; the accordion played all 一連の会議、交渉／完成する and about me, while the doctor held it by the lower part, and finally, on a touch from his 手渡す upon the 支援する of my 議長，司会を務める, I was levitated, 議長，司会を務める and all, some インチs.
Mr. Stainton Moses was himself a powerful medium, and this fact doubtless 補佐官d the 条件s. He 追加するs:
I have seen all these phenomena and many others several times before, but I never saw them occur 速く and consecutively in 幅の広い daylight. The whole s饌nce did not 延長する over more than half an hour, and no 停止 of the phenomena occurred from first to last.*
* The Spiritualist, Vol. IX, p. 2.
All went 井戸／弁護士席 for six weeks, and London was 十分な of curiosity as to the 力／強力にするs of Slade, when there （機の）カム an ぎこちない interruption.
早期に in September, 1876, Professor Ray Lankester with Dr. Donkin had two sittings with Slade, and on the second occasion, 掴むing the 予定する, he 設立する 令状ing on it when 非，不，無 was supposed to have taken place. He was 完全に without experience in psychic 研究, or he would have known that it is impossible to say at what moment 令状ing occurs in such s饌nces. Occasionally a whole sheet of 令状ing seems to be precipitated in an instant, while at other times the author has 明確に heard the pencil scratching along from line to line. To Ray Lankester, however, it seemed a （疑いを）晴らす 事例／患者 of 詐欺, and he wrote a letter to The Times* 公然と非難するing Slade, and also 起訴するd him for 得るing money under 誤った pretences. Replies to Lankester's letter and supporting Slade were 来たるべき from Dr, Alfred Russel Wallace, Professor Barrett, and others. Dr. Wallace pointed out that Professor Lankester's account of what happened was so 完全に unlike what occurred during his own visit to the medium, 同様に as the 記録，記録的な／記録するd experience of Serjeant Cox, Dr. Carter Blake, and many others, that he could only look upon it as a striking example of Dr. Carpenter's theory of preconceived ideas, He says: "Professor Lankester went with the 会社／堅い 有罪の判決 that all he was going to see would be imposture, and he believes he saw imposture accordingly." Professor Lankester showed his bias when, referring to the paper read before the British 協会 on September 12 by Professor Barrett, in which he dealt with Spiritualistic phenomena, he said, in his letter to The Times: "The discussions of the British 協会 have been degraded by the introduction of Spiritualism."
* September 16, 1876.
Professor Barrett wrote that Slade had a ready reply, based on his ignorance of when the 令状ing did 現実に occur. He 述べるs a very evidential sitting he had in which the 予定する 残り／休憩（する）d on the （米）棚上げする／（英）提議する with his 肘 残り／休憩（する）ing on it. One of Slade's 手渡すs was held by him, and the fingers of the medium's other 手渡す 残り／休憩（する）d lightly on the surface of the 予定する. In this way 令状ing occurred on the under surface of the 予定する. Professor Barrett その上の speaks of an 著名な 科学の friend who 得るd 令状ing on a clean 予定する when it was held 完全に by him, both of the medium's 手渡すs 存在 on the （米）棚上げする／（英）提議する. Such instances must surely seem 絶対 conclusive to the unbiased reader, and it will be （疑いを）晴らす that if the 肯定的な is 堅固に 設立するd, 時折の 主張s of 消極的な have no 耐えるing upon the general 結論.
Slade's 裁判，公判 （機の）カム on at 屈服する Street Police 法廷，裁判所 on October t, 1876, before Mr. Flowers, the 治安判事. Mr. George 吊りくさび 起訴するd and Mr. Munton appeared for the defence. 証拠 in favour of the genuineness of Slade's mediumship was given by Dr. Alfred Russel Wallace, Serjeant Cox, Dr. George Wyld, and one other, only four 証言，証人／目撃するs 存在 許すd. The 治安判事 述べるd the 証言 as "圧倒的な" as to the 証拠 for the phenomena, but in giving judgment he 除外するd everything but the 証拠 of Lankester and his friend Dr. Donkin, 説 that he must base his 決定／判定勝ち（する） on "inferences to be drawn from the known course of nature." A 声明 made by Mr. Maskelyne, the 井戸／弁護士席-known conjurer, that the （米）棚上げする／（英）提議する used by Slade was a trick-（米）棚上げする／（英）提議する was disproved by the 証拠 of the workman who made it. This （米）棚上げする／（英）提議する can now be seen at the offices of the London Spiritualist 同盟, and one marvels at the audacity of a 証言，証人／目撃する who could imperil another man's liberty by so 誤った a 声明, which must have powerfully 影響する／感情d the course of the 裁判，公判. Indeed, in the 直面する of the 証拠 of Ray Lankester, Donkin, and Maskelyne, it is hard to see how Mr. Flowers could fail to 罪人／有罪を宣告する, for he would say with truth and 推論する／理由, "What is before the 法廷，裁判所 is not what has happened upon other occasions—however 納得させるing these 著名な 証言，証人／目撃するs may be—but what occurred upon this particular occasion, and here we have two 証言，証人／目撃するs on one 味方する and only the 囚人 on the other." The "trick-（米）棚上げする／（英）提議する" probably settled the 事柄.
Slade was 宣告，判決d, under the Vagrancy 行為／法令／行動する, to three months' 監禁，拘置 with hard 労働. An 控訴，上告 was 宿泊するd and he was 解放（する）d on 保釈（金）. When the 控訴，上告 （機の）カム to be heard, the 有罪の判決 was quashed on a technical point. It may be pointed out that though he escaped on a technical point, すなわち, that the words "by palmistry or さもなければ" which appeared in the 法令 had been omitted, it must not be assumed that had the technical point failed he might not have escaped on the 長所s of his 事例／患者. Slade, whose health had been 本気で 影響する／感情d by the 緊張する of the 裁判，公判, left England for the Continent a day or two later. From the Hague, after a 残り／休憩（する） of a few months, Slade wrote to Professor Lankester 申し込む／申し出ing to return to London and to give him exhaustive 私的な 実験（する）s on 条件 that he could come without molestation. He received no answer to his suggestion, which surely is not that of a 有罪の man.
An illuminated testimonial to Slade from London Spiritualists in 1877 始める，決めるs out:
In 見解（をとる） of the deplorable termination of Henry Slade's visit to this country, we the undersigned 願望（する） to place on 記録，記録的な／記録する our high opinion of his mediumship, and our reprobation of the 治療 he has undergone.
We regard Henry Slade as one of the most 価値のある 実験（する） Mediums now living. The phenomena which occur in his presence are 発展させるd with a rapidity and regularity rarely equalled....
He leaves us not only untarnished in 評判 by the late 訴訟／進行s in our 法律 法廷，裁判所s, but with a 集まり of 証言 in his favour which could probably have been elicited in no other way.
This is 調印するd by Mr. Alexander Calder (大統領 of the British 国家の 協会 of Spiritualists) and a number of 代表者／国会議員 Spiritualists. Unhappily, however, it is the Noes, not the Ayes, which have the ear of the 圧力（をかける）, and even now, fifty years later, it would be hard to find a paper enlightened enough to do the man 司法（官）.
Spiritualists, however, showed 広大な／多数の／重要な energy in supporting Slade. Before the 裁判，公判 a Defence 基金 was raised, and Spiritualists in America drew up a 記念の to the American 大臣 in London. Between the 屈服する Street 有罪の判決 and the 審理，公聴会 of the 控訴，上告, a 記念の was sent to the Home 長官 抗議するing against the 活動／戦闘 of the 政府 in 行為／行うing the 起訴 on 控訴，上告. Copies of this were sent to all the members of the 立法機関, to all the Middlesex 治安判事s, to さまざまな members of the 王室の Society, and of other public 団体／死体s. 行方不明になる Kislingbury, the 長官 to the 国家の 協会 of Spiritualists, 今後d a copy to the Queen.
After giving successful s饌nces at the Hague, Slade went to Berlin in November, 1877, where he created the keenest 利益／興味. He was said to know no German, yet messages in German appeared on the 予定するs, and were written in the characters of the fifteenth century. The Berliner Fremdenblatt of November 10, 1877, wrote: "Since the arrival of Mr. Slade at the Kronprinz Hotel the greater 部分 of the educated world of Berlin has been 苦しむing from an 疫病／流行性の which we may 称する，呼ぶ／期間／用語 a Spiritualistic fever." 述べるing his experiences in Berlin, Slade said that he began by fully 変えるing the landlord of the hotel, using the latter's 予定するs and （米）棚上げする／（英）提議するs in his own house. The landlord 招待するd the 長，指導者 of Police and many 目だつ 国民s of Berlin to 証言，証人／目撃する the manifestations, and they 表明するd themselves as 満足させるd. Slade 令状s: "Samuel Bellachini, 法廷，裁判所 Conjurer to the Emperor of Germany, had a week's experience with me 解放する／自由な of 告発（する），告訴（する）／料金. I gave him from two to three s饌nces a day and one of them at his own house. After his 十分な and 完全にする 調査, he went to a public notary and made 誓い that the phenomena were 本物の and not trickery."
Bellachini's 宣言 on 誓い, which has been published, 耐えるs out this 声明. He says that after the minutest 調査 he considers any explanation by conjuring to be "絶対 impossible." The 行為／行う of conjurers seems to have been usually 決定するd by a sort of 貿易（する） union jealousy, as if the results of the medium were some sort of 違反 of a monopoly, but this enlightened German, together with Houdin, Kellar, and a few more, have shown a more open mind.
A visit to Denmark followed, and in December began the historic s饌nces with Professor Zollner, at Leipzig. A 十分な account of these will be 設立する in Zollner's "Transcendental Physics," which has been translated by Mr. C. C. Massey. Zollner was Professor of Physics and Astronomy in the University of Leipzig, and associated with him in the 実験s with Slade were other 科学の men, 含むing William Edward Weber, Professor of Physics; Professor Scheibner, a distinguished mathematician; Gustave Theodore Fechner, Professor of Physics and an 著名な natural philosopher, who were all, says Professor Zollner, "perfectly 納得させるd of the reality of the 観察するd facts, altogether 除外するing imposture or "prestidigitation." The phenomena in question 含むd, の中で other things, "the 生産／産物 of true knots in an endless string, the rending of Professor Zollner's bed-審査する, the 見えなくなる of a small （米）棚上げする／（英）提議する and its その後の 降下／家系 from the 天井 in 十分な light, in a 私的な house and under the 観察するd 条件s, of which the most noticeable is the 明らかな passivity of Dr. Slade during all these occurrences."
確かな critics have tried to 示す what they consider insufficient 警戒s 観察するd in these 実験s. Dr. J. Maxwell, the 激烈な／緊急の French critic, makes an excellent reply to such 反対s. He points out* that because 技術d and conscientious psychic 捜査官／調査官s have omitted to 示す explicitly in their 報告（する）／憶測s that every hypothesis of 詐欺 has been 熟考する／考慮するd and 解任するd, in the belief that "their implicit affirmation of the reality of the fact appeared 十分な to them," and ーするために 妨げる their 報告（する）／憶測s from 存在 too unwieldy, yet captious critics do not hesitate to 非難する them and to 示唆する 可能性s of 詐欺 which are やめる 認容できない under the 観察するd 条件s.
* Metapsychical Phenomena (Translation 1905), p. 405.
Zollner gave a dignified reply to the supposition that he was tricked in these cord-tying 実験s: "If, にもかかわらず, the 創立／基礎 of this fact, deduced by me on the ground of an 大きくするd conception of space, should be 否定するd, only one other 肉親，親類d of explanation would remain, arising from a moral code of consideration that at 現在の, it is true, is やめる customary. This explanation would consist in the presumption that I myself and the honourable men and 国民s of Leipzig, in whose presence several of these cords were 調印（する）d, were either ありふれた impostors, or were not in 所有／入手 of our sound senses 十分な to perceive if Mr. Slade himself, before the cords were 調印（する）d, had tied them in knots. The discussion, however, of such a hypothesis would no longer belong to the dominion of science, but would 落ちる under the 部類 of social decency."*
* Massey's Zollner, pp. 20-21.
As a 見本 of the 無謀な 声明s of 対抗者s of Spiritualism, it may be について言及するd that Mr. Joseph McCabe, who is second only to the American Houdini for wild inaccuracies, speaks of Zollner* as "an 年輩の and purblind professor," 反して he died in 1882, in his forty-eighth year, and his 実験s with Slade were carried out in 1877-78, when this distinguished scientist was in the vigour of his 知識人 life.
"Spiritualism. A Popular History from 1847," p. 161.
So far have 対抗者s 押し進めるd their 敵意 that it has even been 明言する／公表するd that Zollner was deranged, and that his death which occurred some years later was …を伴ってd with cerebral 証拠不十分. An 調査 from Dr. Funk 始める，決める this 事柄 at 残り／休憩（する）, though it is unfortunately 平易な to get 名誉き損s of this sort into 循環／発行部数 and very difficult to get the contradictions. Here is the 文書:*
Your letter 演説（する）／住所d to the Rector of the University, October 20, 1903, received. The Rector of this University was 任命する／導入するd here after the death of Zollner, and had no personal 知識 with him; but （警察などへの）密告，告訴（状） received from Zollner's 同僚s 明言する／公表するs that during his entire 熟考する／考慮するs at the University here, until his death, he was of sound mind; moreover, in the best of health. The 原因（となる） of his death was a hemorrhage of the brain on the morning of April 25th, 1882, while he was at breakfast with his mother, and from which he died すぐに after. It is true that Professor Zollner was an ardent 信奉者 in Spiritualism, and as such was in の近くに relations with Slade.
(Dr.) KARL BUCHER, Professor of 統計（学） and 国家の Economy at the University.
"The 未亡人's Mite," p. 276.
The tremendous 力／強力にする which occasionally manifests itself when the 条件s are favourable was shown once in the presence of Zollner, Weber, and Scheibner, all three professors of the University. There was a strong 木造の 審査する on one 味方する of the room:
A violent 割れ目 was suddenly heard as in the 発射する／解雇するing of a large 殴打／砲列 of Leyden jars. On turning with some alarm in the direction of the sound, the before-について言及するd 審査する fell apart in two pieces. The strong 木造の screws, half an インチ 厚い, were torn from above and below, without any 明白な 接触する of Slade with the 審査する. The parts broken were at least five feet 除去するd from Slade, who had his 支援する to the 審査する; but even if he had ーするつもりであるd to 涙／ほころび it 負かす／撃墜する by a cleverly 工夫するd sideward 動議, it would have been necessary to fasten it on the opposite 味方する. As it was, the 審査する stood やめる unattached, and the 穀物 of the 支持を得ようと努めるd 存在 平行の to the axis of the cylindrical 木造の fastenings, the wrenching asunder could only be 遂行するd by a 軍隊 事実上の／代理 longitudinally to the part in question. We were all astonished at this 予期しない and violent manifestation of mechanical 軍隊, and asked Slade what it all meant; but he only shrugged his shoulders, 説 that such phenomena occasionally, though somewhat rarely, occurred in his presence. As he spoke, he placed, while still standing, a piece of 予定する-pencil on the polished surface of the （米）棚上げする／（英）提議する, laid over it a 予定する, 購入（する）d and just cleaned by myself, and 圧力（をかける）d the five spread fingers of his 権利 手渡す on the upper surface of the 予定する, while his left 手渡す 残り／休憩（する）d on the centre of the （米）棚上げする／（英）提議する. 令状ing began on the inner surface of the 予定する, and when Slade turned it up, the に引き続いて 宣告，判決 was written in English: "It was not our 意向 to do 害（を与える）. 許す what has happened." We were the more surprised at the 生産／産物 of the 令状ing under these circumstances, for we 特に 観察するd that both Slade's 手渡すs remained やめる motionless while the 令状ing was going on.*
* Transcendental Physics, p. 34, 35.
In his desperate 試みる／企てる to explain this 出来事/事件, Mr. McCabe says that no 疑問 the 審査する was broken before and fastened together afterwards with thread. There is truly no 限界 to the credulity of the incredulous.
After a very successful 一連の s饌nces in St. Petersburg, Slade returned to London for a few days in 1878, and then proceeded to Australia. An 利益／興味ing account of his work there is to be 設立する in Mr. James Curtis's 調書をとる／予約する, "Rustlings in the Golden City." Then he returned to America. In 1885 he appeared before the Seybert （売買）手数料，委託（する）／委員会／権限 in Philadelphia, and in 1887 again visited England under the 指名する of "Dr. Wilson," though it was 井戸／弁護士席 known who he was. 推定では his 偽名，通称 was 予定 to a 恐れる that the old 訴訟／進行s would be 新たにするd.
At most of his s饌nces, Slade 展示（する）d clairvoyant 力／強力にするs, and materialized 手渡すs were a familiar occurrence. In Australia, where psychic 条件s are good, he had materializations. Mr. Curtis says that the medium 反対するd to sitting for this form of manifestation, because it left him weak for a time, and because he preferred to give s饌nces in the light. He 同意d, however, to try with Mr. Curtis, who thus 述べるs what took place at Ballarat, in Victoria:
Our first 実験（する） of spirit 外見 in the form took place at Lester's Hotel. I placed the （米）棚上げする／（英）提議する about four or five feet from the west 塀で囲む of the room. Mr. Slade sat at the end of the （米）棚上げする／（英）提議する furthest from the 塀で囲む, whilst I took my position on the north 味方する. The gaslight was トンd 負かす／撃墜する, not so much but that any 反対する in the room could be 明確に seen. Our 手渡すs were placed over one another in a 選び出す／独身 pile. We sat very still about ten minutes, when I 観察するd something like a little misty cloud between myself and the 塀で囲む. When my attention was first drawn に向かって this 現象, it was about the size and colour of a gentleman's high-栄冠を与えるd, whitish-grey felt hat. This cloudlike 外見 速く grew and became transformed, when we saw before us a woman—a lady. The 存在 thus fashioned, and all but perfected, rose from the 床に打ち倒す on to the 最高の，を越す of the （米）棚上げする／（英）提議する, where I could most distinctly 観察する the configuration. The 武器 and 手渡すs were elegantly 形態／調整d; the forehead, mouth, nose, cheeks, and beautiful brown hair showed harmoniously, each part in concord with the whole. Only the 注目する，もくろむs were 隠すd because they could not be 完全に materialized. The feet were encased in white satin shoes. The dress glowed in light, and was the most beautiful I ever beheld, the colour 存在 有望な, sheeny silvery grey, or greyish 向こうずねing white. The whole 人物／姿／数字 was graceful, and the drapery perfect. The materialized spirit glided and walked about, 原因（となる）ing the （米）棚上げする／（英）提議する to shake, vibrate, jerk and 攻撃する かなり. I could hear, too, the rustling of the dress as the celestial visitant transiently wended from one position or place to another. The spirit form, within two feet of our unmoved 手渡すs, still piled up together in a heap, then 解散させるd, and 徐々に faded from our 見通し.
The 条件s at this beautiful s饌nce—with the medium's 手渡すs held throughout, and with enough light for visibility—seem 満足な, 供給するd we 認める the honesty of the 証言，証人／目撃する. As the preface 含む／封じ込めるs the supporting 証言 of a responsible Australian 政府 公式の／役人, who also speaks of Mr. Curtis's 初期の 極端に 懐疑的な 明言する／公表する of mind, we may 井戸／弁護士席 do so. At the same s饌nce a ４半期/4分の1 of an hour later the 人物／姿／数字 again appeared:
The apparition then floated in the 空気／公表する and alighted on the （米）棚上げする／（英）提議する, 速く glided about, and thrice bent her beautiful 人物／姿／数字 with graceful 屈服するs, each bending 審議する／熟考する and low, the 長，率いる coming within six インチs of my 直面する. The dress rustled (as silk rustles) with every movement. The 直面する was 部分的に／不公平に 隠すd as before. The visibility then became invisible, slowly disappearing like the former materialization.
Other 類似の s饌nces are 述べるd.
In 見解（をとる） of the many (a)手の込んだ／(v)詳述する and stringent 実験（する）s through which he passed 首尾よく, the story of Slade's "（危険などに）さらす" in America in 1886 is not 納得させるing, but we 言及する to it for historical 推論する／理由s, and to show that such 出来事/事件s are not 除外するd from our review of the 支配する. The Boston 先触れ（する）, February 2, 1886, 長，率いるs its account, "The celebrated Dr. Slade comes to grief in Weston, West Virginia, 令状s upon 予定するs which 嘘（をつく） upon his 膝s under the （米）棚上げする／（英）提議する, and moves （米）棚上げする／（英）提議するs and 議長，司会を務めるs with his toes." 観察者／傍聴者s in an 隣接するing room, looking through the crevice under the door saw these feats of agility 存在 成し遂げるd by the medium, though those 現在の in the room with him were unaware of them. There seems, however, to have been in this as in other 事例／患者s, occurrences which bore the 外見 of 詐欺, and Spiritualists were の中で those who 公然と非難するd him. At a その後の public 業績／成果 for "Direct Spirit 令状ing" in the 司法（官） Hall, Weston, Mr. E. S. Barrett, 述べるd as a "Spiritualist," （機の）カム 今後 and explained how Slade's imposture had been （悪事，秘密などを）発見するd. Slade, who was asked to speak, appeared dumbfounded, and could only say, によれば the 報告（する）／憶測, that if his accusers had been deceived he had been 平等に so, for if the deceit had been done by him, it had been without his consciousness.
Mr. J. Simmons, Slade's 商売／仕事 経営者／支配人, made a frank 声明 which seems to point to the 操作／手術 of ectoplasmic 四肢s, as years later was 証明するd to be the 事例／患者 with the famous Italian medium, Eusapia Palladino. He says: "I do not 疑問 that these gentlemen saw what they 主張する they did; but I am 納得させるd at the same time that Slade is as innocent of what he is （刑事）被告 of as you (the editor) yourself would have been under 類似の circumstances. But I know that my explanation would have no 負わせる in a 法廷，裁判所 of 司法（官）. I myself saw a 手渡す, which I could have sworn to be that of Slade, if it had been possible for his 手渡す to be in that position. While one of his 手渡すs lay upon the （米）棚上げする／（英）提議する and the other held the 予定する under the corner of the （米）棚上げする／（英）提議する, a third 手渡す appeared with a 着せる／賦与するs-小衝突 (which a moment 以前 had 小衝突d against me from the 膝 上向きs) in the middle of the opposite 辛勝する／優位 of the （米）棚上げする／（英）提議する, which was forty-two インチs long." Slade and his 経営者／支配人 were 逮捕（する）d and 解放（する）d on 保釈（金）, but no その上の 訴訟／進行s seem to have been taken against them. Truesdell, also, in his 調書をとる／予約する, "Spiritualism, 底（に届く） Facts," 明言する／公表するs that he saw Slade 影響ing the movement of 反対するs with his foot, and he asks his readers to believe that the medium made to him a 十分な 自白 of how all his manifestations were produced. If Slade ever really did this, it may probably be accounted for by a burst of ill-timed levity on his part in 捜し出すing to fool a 確かな type of 捜査官／調査官 by giving him 正確に／まさに what he was 捜し出すing for. To such instances we may 適用する the judgment of Professor Zollner on the Lankester 出来事/事件: "The physical facts 観察するd by us in so astonishing a variety in his presence 消極的なd on every reasonable ground the supposition that he in one 独房監禁 事例／患者 had taken 避難 in wilful imposture." He 追加するs, what was certainly the 事例／患者 in that particular instance, that Slade was the 犠牲者 of his accuser's and his 裁判官's 限られた／立憲的な knowledge.
At the same time there is ample 証拠 that Slade degenerated in general character に向かって the latter part of his life. Promiscuous sittings with a mercenary 反対する, the その後の exhaustions, and the アル中患者 刺激 which affords a 一時的な 救済, all 事実上の／代理 upon a most 極度の慎重さを要する organization, had a deleterious 影響. This 弱めるing of character, with a corresponding loss of health, may have led to a diminution of his psychic 力／強力にするs, and 増加するd the 誘惑 to 訴える手段／行楽地 to trickery. Making every allowance for the difficulty of distinguishing what is 詐欺 and what is of 天然のまま psychic origin, an unpleasant impression is left upon the mind by the 証拠 given in the Seybert （売買）手数料，委託（する）／委員会／権限 and by the fact that Spiritualists upon the 位置／汚点／見つけ出す should have 非難するd his 活動／戦闘. Human frailty, however, is one thing and psychic 力／強力にする is another. Those who 捜し出す 証拠 for the latter will find ample in those years when the man and his 力／強力にするs were both at their zenith.
Slade died in 1905 at a Michigan sanatorium to which he had been sent by the American Spiritualists, and the 告示 was followed by the customary sort of comment in the London 圧力（をかける）. The 星／主役にする, which has an evil tradition in psychic 事柄s, printed a sensational article 長，率いるd "Spook 搾取するs," giving a garbled account of the Lankester 起訴 at 屈服する Street. Referring to this, Light says*:
Of course, this whole thing is a hash of ignorance, unfairness and prejudice. We do not care to discuss it or to controvert it. It would be useless to do so for the sake of the 不公平な, the ignorant, and the prejudiced, and it is not necessary for those who know. 十分である it to say that The 星／主役にする only 供給（する）s one more instance of the difficulty of getting all the facts before the public; but the prejudiced newspapers have themselves to 非難する for their ignorance or inaccuracy.
* 1886, p. 433.
It is the story of the Davenport Brothers and Maskelyne over again.
If Slade's career is difficult to appraise, and if one is 軍隊d to 収容する／認める that while there was an overpowering preponderance of psychic results, there was also a residuum which left the unpleasant impression that the medium might 補足（する） truth with 詐欺, the same admission must be made in the 事例／患者 of the medium Monck, who played a かなりの part for some years in the 'seventies. Of all mediums 非，不，無 is more difficult to appraise, for on the one 手渡す many of his results are beyond all 論争, while in a few there seems to be an 絶対の certainty of dishonesty. In his 事例／患者, as in Slade's, there were physical 原因（となる）s which would account for a degeneration of the moral and psychic 力／強力にするs.
Francis 区 Monck.
Monck was a Nonconformist clergyman, a favourite pupil of the famous Spurgeon. によれば his own account, he had been 支配する from childhood to psychic 影響（力）s, which 増加するd with his growth. In 1873 he 発表するd his adhesion to Spiritualism and gave an 演説（する）／住所 in the Cavendish Rooms. すぐに afterwards he began to give demonstrations, which appear to have been 未払いの and were given in light. In 1875 he made a 小旅行する through England and Scotland, his 業績／成果s exciting much attention and 審議, and in 1876 he visited Ireland, where his 力／強力にするs were directed に向かって 傷をいやす／和解させるing. Hence he was usually known as "Dr." Monck, a fact which 自然に 誘発するd some 抗議する from the 医療の profession.
Dr. Alfred Russel Wallace, a most competent and honest 観察者／傍聴者, has given an account of a materialization s饌nce with Monck which appears to be as critic-proof as such a thing could be. No その後の 疑惑 or 有罪の判決 can ever 除去する such an incontrovertible instance of psychic 力／強力にする. It is to be 公式文書，認めるd how far the 影響s were in 協定 with the その後の demonstrations of ectoplasmic outflow in the 事例／患者 of Eva and other modern mediums. Dr. Wallace's companions upon this occasion were Mr. Stainton Moses and Mr. Hensleigh Wedgwood. Dr. Wallace 令状s:
Alfred Russel Wallace.
It was a 有望な summer afternoon, and everything happened in the 十分な light of day. After a little conversation, Monck, who was dressed in the usual clerical 黒人／ボイコット, appeared to go into a trance; then stood up a few feet in 前線 of us, and after a little while pointed to his 味方する, 説, "Look."
We saw there a faint white patch on his coat on the left 味方する. This grew brighter, then seemed to flicker and 延長する both 上向きs and downwards, till very 徐々に it formed a cloudy 中心存在 延長するing from his shoulder to his feet and の近くに to his 団体／死体.
Dr. Wallace goes on to 述べる how the cloudy 人物／姿／数字 finally assumed the form of a thickly draped woman, who, after a 簡潔な／要約する space, appeared to be 吸収するd into the 団体／死体 of the medium.
He 追加するs: "The whole 過程 of the 形式 of a shrouded 人物／姿／数字 was seen in 十分な daylight."
Mr. Wedgwood 保証するd him that he had lead even more remarkable manifestations of this 肉親，親類d with Monck, when the medium was in a 深い trance, and in 十分な 見解（をとる）.
It is やめる impossible after such 証拠 to 疑問 the 力／強力にするs of the medium at that time. Archdeacon Colley, who had seen 類似の 展示s, 申し込む／申し出d a prize of a thousand 続けざまに猛撃するs to Mr. J. N. Maskelyne, the famous conjurer, if he could duplicate the 業績／成果. This challenge was 受託するd by Mr. Maskelyne, but the 証拠 showed that the imitation bore no relation to the 初めの. He 試みる／企てるd to 伸び（る） a 決定／判定勝ち（する） in the 法廷，裁判所s, but the 判決 was against him.
It is 利益／興味ing to compare the account given by Russel Wallace and the experience later of a 井戸／弁護士席-known American, 裁判官 Dailey. This gentleman wrote*:
ちらりと見ることing at Dr. Monck's 味方する we 観察するd what looked like an opalescent 集まり of compact steam 現れるing from just below his heart on the left 味方する. It 増加するd in 容積／容量, rising up and 延長するing downward, the upper 部分s taking the form of a child's 長，率いる, the 直面する 存在 distinguished as that of a little child I had lost some twenty years 以前. It only remained in this form for a moment, and then suddenly disappeared, seeming to be 即時に 吸収するd into the Doctor's 味方する. This remarkable 現象 was repeated four or five times, in each instance the materialization 存在 more 際立った than the 先行する one. This was 証言，証人／目撃するd by all in the room, with gas 燃やすing 十分に 有望な for every 反対する in the room to be plainly 明白な.
It was a 現象 seldom to be seen, and has enabled all who saw it to vouch for, not only the remarkable 力／強力にする 所有するd by Dr. Monck as a materializing medium, but as to the wonderful manner in which a spirit draws out.
* 旗，新聞一面トップの大見出し／大々的に報道する Of Light, Dec. 15, 1881.
Surely it is vain after such 証言 to 否定する that Monck had, indeed, 広大な／多数の／重要な psychic 力／強力にするs.
Apart from materializations Dr. Monck was a remarkable 予定する-令状ing medium. Dr. Russel Wallace in a letter to The 観客* says that with Monck at a 私的な house in Richmond he cleaned two 予定するs, and after placing a fragment of pencil between them, tied them together tightly with a strong cord, lengthways and crosswise, in a manner that 妨げるd any movement.
I then laid them flat on the （米）棚上げする／（英）提議する without losing sight of them for an instant. Dr. Monck placed the fingers of both 手渡すs on them, while I and a lady sitting opposite placed our 手渡すs on the corners of the 予定するs. From this position our 手渡すs were never moved till I untied the 予定するs to ascertain the result.
* October 7, 1877.
Monck asked Wallace to 指名する a word to be written on the 予定する. He chose the word "God" and in answer to a request decided that it should be length ways on the 予定する. The sound of 令状ing was heard, and when the medium's 手渡すs were 孤立した, Dr. Wallace opened the 予定するs and 設立する on the lower one the word he had asked for and written in the manner requested.
Dr. Wallace says:
The 必須の features of this 実験 are that I myself cleaned and tied up the 予定するs; that I kept my 手渡すs on them all the time; that they never went out of my sight for a moment; and that I 指名するd the word to be written, and the manner of 令状ing it after they were thus 安全な・保証するd and held by me.
Mr. Edward T. Bennett, assistant 長官 to the Society for Psychical 研究, 追加するs to this account: "I was 現在の on this occasion, and certify that Mr. Wallace's account of what happened is 訂正する."
Another good 実験（する） is 述べるd by Mr. W. P. Adshead, of Belper, a 井戸／弁護士席-known 捜査官／調査官, who says of a s饌nce held in Derby on September 18, 1876:
There were eight persons 現在の, three ladies and five gentlemen. A lady whom Dr. Monck had never before seen had a 予定する passed to her by a sitter, which she 診察するd and 設立する clean. The 予定する pencil which was on the （米）棚上げする／（英）提議する a few minutes before we sat 負かす／撃墜する could not be 設立する. An 捜査官／調査官 示唆するd that it would be a good 実験（する） if a lead pencil were used.
Accordingly a lead pencil was put on the 予定する, and the lady held both under the （米）棚上げする／（英）提議する. The sound of 令状ing was 即時に heard, and in a few seconds a communication had been written filling one 味方する of the 予定する. The 令状ing was done in lead, and was very small and neat, and alluded to a 厳密に 私的な 事柄.
Here were three 実験（する）s at once. (1) 令状ing was 得るd without the medium (or any other person but the lady), touching the 予定する from first to last. (2) It was written with lead pencil at the spontaneous suggestion of another stranger. (3) It gave an important 実験（する） communication regarding a 事柄 that was 厳密に 私的な. Dr. Monck did not so much as touch the 予定する from first to last.
Mr. Adshead also speaks of physical phenomena occurring 自由に with this medium when his 手渡すs were closely 限定するd in an apparatus called the "在庫／株s," which did not 許す movement of even an インチ in any direction.
In the year 1876 the Slade 裁判，公判 was going on in London, as already 述べるd, and （危険などに）さらすs were in the 空気／公表する. In considering the に引き続いて rather puzzling and certainly 怪しげな 事例／患者, one has to remember that when a man who is a public performer, a conjurer or a mesmerist, can 提起する／ポーズをとる as having exposed a medium, he 勝利，勝つs a 価値のある public 宣伝 and attracts to himself all that very 非常に／多数の section of the community who 願望（する） to see such an （危険などに）さらす. It is only fair to 耐える this in mind in endeavouring to 持つ／拘留する the 規模s fair where there is a 衝突 of 証拠.
In this 事例／患者 the conjurer and mesmerist was one 宿泊する, and the occasion was a s饌nce held at Huddersfield on November 3, 1876. Mr. 宿泊する suddenly 需要・要求するd that the medium be searched. Monck, whether dreading 強襲，強姦 or to save himself （危険などに）さらす, ran upstairs and locked himself in his room. He then let himself 負かす／撃墜する from his window and made for the police office, where he 宿泊するd a （民事の）告訴 as to his 治療. The door of his bedroom had been 軍隊d and his 影響s searched, with the result that a pair of stuffed gloves was 設立する. Monck 主張するd that these gloves had been made for a lecture in which he had exposed the difference between conjuring and mediumship. Still, as a Spiritualist paper 発言／述べるd at the time:
The phenomena of his mediumship do not 残り／休憩（する） on his probity at all. If he were the greatest rogue and the most 遂行するd conjurer rolled into one, it would not account for the manifestations which have been 報告（する）／憶測d of him.
Monck was 宣告，判決d to three months' 監禁，拘置, and is 申し立てられた／疑わしい to have made a 自白 to Mr. 宿泊する.
After his 解放（する） from 刑務所，拘置所 Monck held a number of 実験（する） sittings with Stainton Moses, at which remarkable phenomena occurred.
Light comments:
Those whose 指名するs we have について言及するd as 証言するing to the genuineness of Dr. Monck's mediumship are 井戸／弁護士席-known to the older Spiritualists as keen and scrupulously 用心深い experimenters, and Mr. Hensleigh Wedgwood's 指名する carried much 負わせる, as he was known as a man of science and was brother-in-法律 of Charles Darwin.
There is an element of 疑問 about the Huddersfield 事例／患者, as the accuser was by no means an impartial person, but Sir William Barrett's 証言 makes it （疑いを）晴らす that Monck did いつかs descend to 審議する／熟考する and 冷淡な-血d trickery. Sir William 令状s:
I caught the "Dr." in a 甚だしい／１２ダース bit of 詐欺, a piece of white muslin on a wire でっちあげる，人を罪に陥れる with a 黒人／ボイコット thread 大（公）使館員d, 存在 used by the medium to ふりをする a 部分的に／不公平に materialized spirit.*
* S.P.R. 訴訟／進行s, Vol. IV., p. 38 (footnote).
Such an （危険などに）さらす, coming from so sure a source, 誘発するs a feeling of disgust which 勧めるs one to throw the whole 証拠 関心ing the man into the wastepaper basket. One must, however, be 患者 and reasonable in such 事柄s. Monck's earlier s饌nces, as has been 明確に shown, were in good light, and any such clumsy 機械装置 was out of the question. We must not argue that because a man once (1)偽造する／(2)徐々に進むs, therefore he has never 調印するd an honest cheque in his life. But we must 明確に 収容する／認める that Monck was 有能な of 詐欺, that he would take the easier way when things were difficult, and that each of his manifestations should be carefully checked.
SEVERAL 委員会s have at different times sat upon the 支配する of Spiritualism. Of these the two most important are that of the Dialectical Society in 1869-70, and the Seybert （売買）手数料，委託（する）／委員会／権限 in 1884, the first British and the second American. To these may be 追加するd that of the French society, Institut General Psychologique in 1905-8. In spite of the intervals between these さまざまな 調査s, it will be convenient to 扱う／治療する them in a 選び出す／独身 一時期／支部 as 確かな 発言／述べるs in ありふれた 適用する to each of them.
There are obvious difficulties in the way of 集団の／共同の 調査s —difficulties which are so 墓／厳粛／彫る／重大な that they are almost insurmountable. When a Crookes or a Lombroso 調査するs the 支配する he either sits alone with the medium, or he has with him others whose knowledge of psychic 条件s and 法律s may be helpful in the 事柄. This is not usually so with these 委員会s. They fail to understand that they are themselves part of the 実験, and that it is possible for them to create such intolerable vibrations, and to surround themselves with so 消極的な an atmosphere, that these outside 軍隊s, which are 治める／統治するd by very 限定された 法律s, are unable to 侵入する it. It is not in vain that the three words "with one （許可，名誉などを）与える" are interpolated into the account of the apostolic sitting in the upper room. If a small piece of metal may upset a whole 磁石の 取り付け・設備, so a strong 逆の psychic 現在の may 廃虚 a psychic circle. It is for this 推論する／理由, and not on account of any superior credulity, that practising Spiritualists continually get such results as are never 達成するd by mere 研究員s. This also may be the 推論する／理由 why the one 委員会 upon which Spiritualists were 公正に／かなり 井戸／弁護士席 代表するd was the one which 伸び（る）d the most 肯定的な results. This was the 委員会 which was chosen by the Dialectical Society of London, a 委員会 which began its 探検s 早期に in 1869 and 現在のd its 報告（する）／憶測 in 1871. If ありふれた sense and the ordinary 法律s of 証拠 had been followed in the 歓迎会 of this 報告（する）／憶測, the 進歩 of psychic truth would have been 加速するd by fifty years.
Thirty-four gentlemen of standing were 任命するd upon this 委員会, the 条件 of 言及／関連 存在 "to 調査／捜査する the phenomena 申し立てられた／疑わしい to be spiritual manifestations." The 大多数 of the members were certainly in the mood to unmask an imposture, but they 遭遇（する）d a 団体／死体 of 証拠 which could not be 無視（する）d, and they ended by 主張するing that "the 支配する is worthy of more serious attention and careful 調査 than it has hitherto received." This 結論 so amazed the society which they 代表するd that they could not get it to publish the findings, so the 委員会 in a spirited way published them at their own cost, thus giving 永久の 記録，記録的な／記録する to a most 利益／興味ing 調査.
The members of the 委員会 were drawn from many 変化させるd professions and 含むd a doctor of divinity, two 内科医s, two 外科医s, two civil engineers, two fellows of 科学の societies, two barristers, and others of repute. Charles Bradlaugh the Rationalist was a member. Professor Huxley and G. H. Lewes, the consort of George Eliot, were 招待するd to co-operate, but both 辞退するd, Huxley 明言する／公表するing in his reply that "supposing the phenomena to be 本物の, they do not 利益／興味 me"—a dictum which showed that this 広大な／多数の／重要な and （疑いを）晴らす-長，率いるd man had his 制限s.
The six sub-委員会s sat forty tunes under 実験（する） 条件s, often without the 援助（する） of a professional medium, and with a 十分な sense of 責任／義務 they agreed that the に引き続いて points appeared to have been 設立するd
"1. That sounds of a very 変化させるd character, 明らかに 訴訟／進行 from articles of furniture, the 床に打ち倒す and 塀で囲むs of the room—the vibrations …を伴ってing which sounds are often distinctly perceptible to the touch —occur, without 存在 produced by muscular 活動／戦闘 or mechanical contrivance.
"2. That movements of 激しい 団体／死体s take place without mechanical contrivance of any 肉親，親類d or 適する exertion of muscular 軍隊 by the persons 現在の, and frequently without 接触する or connexion with any person.
"3. That these sounds and movements often occur at the times and in the manner asked for by persons 現在の, and, by means of a simple code of signals, answer questions and （一定の）期間 out coherent communications.
"4. That the answers and communications thus 得るd are, for the most part, of a commonplace character; but facts are いつかs 正確に given which are only known to one of the persons 現在の.
"5. That the circumstances under which the phenomena occur are variable, the most 目だつ fact 存在 that the presence of 確かな persons seems necessary to their occurrence, and that of others 一般に 逆の; but this difference does not appear to depend upon any belief or 不信 関心ing the phenomena.
"6. That, にもかかわらず, the occurrence of the phenomena is not 確実にするd by the presence or absence of such persons それぞれ."
The 報告（する）／憶測 簡潔に 要約するs as follows the oral and written 証拠 received, which not only 証言するs to phenomena of the same nature as those 証言，証人／目撃するd by the sub-委員会s, but to others of a more 変化させるd and 驚くべき／特命の／臨時の character:
"1. Thirteen 証言，証人／目撃するs 明言する／公表する that they have seen 激しい 団体／死体s—in some instances men—rise slowly in the 空気／公表する and remain there for some time without 明白な or 有形の support.
"2. Fourteen 証言，証人／目撃するs 証言する to having seen 手渡すs or 人物／姿／数字s, not appertaining to any human 存在, but lifelike in 外見 and mobility, which they have いつかs touched or even しっかり掴むd, and which they are therefore 納得させるd were not the result of imposture or illusion.
"3. Five 証言，証人／目撃するs 明言する／公表する that they have been touched by some invisible 機関 on さまざまな parts of the 団体／死体, and often where requested, when the 手渡すs of all 現在の were 明白な.
"4. Thirteen 証言，証人／目撃するs 宣言する that they have heard musical pieces 井戸／弁護士席 played upon 器具s not manipulated by any ascertainable 機関.
"5. Five 証言，証人／目撃するs 明言する／公表する that they have seen red-hot coals 適用するd to the 手渡すs or 長，率いるs of several persons without producing 苦痛 or scorching, and three 証言，証人／目撃するs 明言する／公表する that they have had the same 実験 made upon themselves with the like 免疫.
"6. Eight 証言，証人／目撃するs 明言する／公表する that they have received 正確な （警察などへの）密告，告訴（状） through rappings, writings, and in other ways, the 正確 of which was unknown at the time to themselves or to any persons 現在の, and which on その後の 調査 was 設立する to be 訂正する.
"7. One 証言，証人／目撃する 宣言するs that he has received a 正確な and 詳細（に述べる）d 声明 which, にもかかわらず, 証明するd to be 完全に erroneous.
"8. Three 証言，証人／目撃するs 明言する／公表する that they have been 現在の when 製図／抽選s, both in pencil and colours, were produced in so short a time, and under such 条件s as to （判決などを）下す human 機関 impossible.
"9. Six 証言，証人／目撃するs 宣言する that they have received （警察などへの）密告，告訴（状） of 未来 events, and that in some 事例／患者s the hour and minute of their occurrence have been 正確に foretold, days and even weeks before."
In 新規加入 to the above, 証拠 was given of trance-speaking, of 傷をいやす／和解させるing, of (a)自動的な／(n)自動拳銃 令状ing, of the introduction of flowers and fruits into の近くにd rooms, of 発言する／表明するs in the 空気／公表する, of 見通しs in 水晶s and glasses, and of the elongation of the human 団体／死体.
The 報告（する）／憶測 の近くにs with the に引き続いて 観察s:
In 現在のing their 報告（する）／憶測, your 委員会, taking into consideration the high character and 広大な／多数の／重要な 知能 of many of the 証言，証人／目撃するs to the more 驚くべき／特命の／臨時の facts, the extent to which their 証言 is supported by the 報告（する）／憶測s of the sub-委員会s, and the absence of any proof of imposture or delusion as regards a large 部分 of the phenomena; and その上の, having regard to the exceptional character of the phenomena, the large number of persons in every grade of society and over the whole civilized world who are more or いっそう少なく 影響（力）d by a belief in their supernatural origin, and to the fact that no philosophical explanation of them has yet been arrived at, みなす it 現職の upon them to 明言する／公表する their 有罪の判決 that the 支配する is worthy of more serious attention and careful 調査 than it has hitherto received.
の中で those who gave 証拠 or read papers before the 委員会 were: Dr. Alfred Russel Wallace, Mrs. Emma Hardinge, Mr. H. D. Jencken, Mr. Benjamin Coleman, Mr. Cromwell F. Varley, Mr. D.D. Home, and the Master of Lindsay. Correspondence was received from Lord Lytton, Mr. Robert 議会s, Dr. Garth Wilkinson, Mr. William Howitt, M. Camille Flammarion, and others.
The 委員会 was successful in procuring the 証拠 of 信奉者s in the phenomena, but almost wholly failed, as 明言する／公表するd in its 報告（する）／憶測, to 得る 証拠 from those who せいにするd them to 詐欺 or delusion.
In the 記録，記録的な／記録するs of the 証拠 of over fifty 証言，証人／目撃するs, there is voluminous 証言 to the 存在 of the facts from men and women of good standing. One 証言，証人／目撃する* considered that the most remarkable 現象 brought to light by the 労働s of the 委員会 was the 驚くべき／特命の／臨時の number of 著名な men who were shown to be 会社／堅い 信奉者s in the Spiritual hypothesis. And another 宣言するd that whatever 機関s might be 雇うd in these manifestations, they were not to be explained by referring them to imposture on the one 味方する or hallucination on the other.
* Grattan Geary. E. L. Blanchard.
An 利益／興味ing sidelight on the growth of the movement is 得るd from Mrs. Emma Hardinge's 声明 that at that time (1869) she knew only two professional mediums in London, though she was 熟知させるd with several 非，不，無-professional ones. As she herself was a medium she was probably 訂正する in what she said. Mr. Cromwell Varley averred that there were probably not more than a hundred known mediums in the whole kingdom, and he 追加するd that very few of those were 井戸／弁護士席 developed. We have here conclusive 証言 to the 広大な／多数の／重要な work 遂行するd in England by D.D. Home, for the 本体，大部分／ばら積みの of the 変えるs were 予定 to his mediumship. Another medium who played an important part was Mrs. Marshall. Many 証言，証人／目撃するs spoke of evidential sittings they had …に出席するd at her house. Mr. William Howitt, the 井戸／弁護士席-known author, was of opinion that Spiritualism had then received the assent of about twenty millions of people in all countries after personal examination.
What may be called the 証拠 for the 対立 was not at all formidable. Lord Lytton said that in his experience the phenomena were traceable to 構成要素 影響（力）s of whose nature we were ignorant, Dr. Carpenter brought out his pet hobby of "unconscious cerebration." Dr. Kidd thought that the 大多数 were evidently subjective phenomena, and three 証言，証人／目撃するs, while 納得させるd of the genuineness of the occurrences, ascribed them to 悪魔の（ような） 機関. These 反対s were 井戸／弁護士席 answered by Mr. Thomas Shorter, author of "自白s of a Truth 探検者," and 長官 of the Working Men's College, in an admirable review of the 報告（する）／憶測 in the Spiritual Magazine.*
* 1872, pp. 3-15.
It is worthy of 公式文書，認める that on the 出版（物） of this important and 井戸／弁護士席-considered 報告（する）／憶測 it was ridiculed by a large part of the London 圧力（をかける）. An honourable exception was The 観客.
The Times reviewer considered it "nothing more than a farrago of impotent 結論s, garnished by a 集まり of the most monstrous rubbish it has ever been our misfortune to sit in judgment upon."
The Morning 地位，任命する said: "The 報告（する）／憶測 which has been published is 完全に worthless."
The Saturday Review hoped that 報告（する）／憶測 would involuntarily lead "to discrediting a little その上の one of the most unequivocally degrading superstitions that have ever 設立する 通貨 の中で reasonable 存在s."
The 基準 made a sound 批評 that deserves to be remembered. 反対するing to the 発言／述べる of those who do not believe in Spiritualism, yet say that there may be "something in it," the newspaper sagely 観察するs: "If there is anything whatever in it beyond imposture and imbecility, there is the whole of another world in it."
The Daily News regarded the 報告（する）／憶測 as "an important 出資／貢献 to the literature of a 支配する which, some day or other, by the very number of its 信奉者s, will 需要・要求する more 延長するd 調査."
The 観客, after 述べるing the 調書をとる／予約する as an 極端に curious one, 追加するd: "Few, however, could read the 集まり of 証拠 collected in this 容積／容量, showing the 会社／堅い 約束 in the reality of the 申し立てられた／疑わしい spiritual phenomena 所有するd by a number of individuals of honourable and upright character, without also agreeing with Mr. Jeffrey's opinion, that the remarkable phenomena 証言，証人／目撃するd, some of which had not been traced to imposture or delusion, and the gathered 証言 of respectable 証言，証人／目撃するs, '正当化する the 推薦 of the 支配する to その上の 用心深い 調査.'"
These are but 簡潔な／要約する 抽出するs from longer notices in a few of the London newspapers—there were many others—and, bad as they are, they 非，不，無 the いっそう少なく 示す a change of 態度 on the part of the 圧力（をかける）, which had been in the habit of ignoring the 支配する altogether.
It must be remembered that the 報告（する）／憶測 関心d itself only with the phenomenal 面 of Spiritualism, and this, in the opinion of 主要な Spiritualists, is decidedly the いっそう少なく important 味方する. Only in the 報告（する）／憶測 of one sub-委員会 is it 記録，記録的な／記録するd that the general gist of the messages was that physical death was a trivial 事柄 in retrospect, but that for the spirit it was a rebirth into new experiences of 存在, that spirit life was in every 尊敬（する）・点 human; that friendly intercourse was as ありふれた and pleasurable as in life; that although spirits took 広大な／多数の／重要な 利益／興味 in worldly 事件／事情／状勢s, they had no wish to return to their former 明言する／公表する of 存在; that communication with earth friends was pleasurable and 願望（する）d by spirits, 存在 ーするつもりであるd as a proof to the former of the continuance of life in spite of bodily 解散, and that spirits （人命などを）奪う，主張するd no 確かな prophetic 力／強力にする. These were the main 長，率いるs of the （警察などへの）密告，告訴（状） received.
It will be 一般に 認めるd in the 未来 that in their day and 世代, the Dialectical Society's 委員会 did excellent work. The 広大な／多数の／重要な 大多数 of the members were …に反対するd to the psychic （人命などを）奪う，主張するs, but in the 直面する of 証拠, with a few exceptions, such as Dr. Edmunds, they 産する／生じるd to the 証言 of their own senses. There were a few examples of intolerance such as Huxley's unhappy dictum, and Charles Bradlaugh's 宣言 that he would not even 診察する 確かな things because they were in the 地域 of the impossible, but on the whole the team work of the sub-委員会s was excellent.
There appears in the 報告（する）／憶測 of the Dialectical Society's 委員会 a long article by Dr. Edmunds, an 対抗者 to Spiritualism, and to the findings of his 同僚s. It is 価値（がある） reading as typical of a 確かな class of mind. The worthy doctor, while imagining himself to be impartial, is really so 絶対 prejudiced that the 考えられる 可能性 of the phenomena 存在 supernormal never is 許すd to enter into his mind. When he sees one with his own 注目する，もくろむs his only question is, "How was the trick done?" If he cannot answer the question he does not consider this to be in favour of some other explanation, but 簡単に 記録，記録的な／記録するs that he cannot discover the trick. Thus his 証拠, which is perfectly honest as to fact, 記録，記録的な／記録するs that a number of fresh flowers and fruits, still wet, fell upon the （米）棚上げする／（英）提議する—a 現象 of apports which was shown many times by Mrs. Guppy. The doctor's only comment is that they must have been taken from the sideboard, although one would have imagined that a large basket of fruit upon the sideboard would have attracted attention, and he does not 投機・賭ける to say that he saw such an 反対する. Again he was shut up with the Davenports in their 閣僚 and 収容する／認めるs that he could make nothing of it, but, of course, it must be a conjuring trick. Then when he finds that mediums who perceive that his mental 態度 is hopeless 辞退する to sit with him again, he 始める，決めるs that 負かす／撃墜する also as an 証拠 of their 犯罪. There is a 確かな type of 科学の mind which is やめる astute within its own 支配する and, outside it, is the most foolish and illogical thing upon earth.
It was the misfortune of the Seybert （売買）手数料，委託（する）／委員会／権限, which we will now discuss, that it was 完全に composed of such people, with the exception of one Spiritualist, a Mr. Hazard, who was co-選ぶd by them and who had little chance of 影響（力）ing their general atmosphere of obstruction. The circumstances in which the （売買）手数料，委託（する）／委員会／権限 was 任命するd were these. A 確かな Henry Seybert, a 国民 of Philadelphia, had left the sum of sixty thousand dollars for the 目的 of 設立するing a 議長，司会を務める of Philosophy at the University of Pennsylvania with the 条件 that the said University should 任命する a （売買）手数料，委託（する）／委員会／権限 to "make a 徹底的な and impartial 調査 of all systems of morals, 宗教, or philosophy which assume to 代表する the truth, and 特に of modern Spiritualism." The 職員／兵員 of the 団体／死体 chosen is immaterial save that all were connected with the University, with Dr. Pepper, the Provost of the University as 名目上の chairman, Dr. Furness as 事実上の／代理 chairman, and Professor Fullerton as 長官. In spite of the fact that the 義務 of the （売買）手数料，委託（する）／委員会／権限 was to "make a 徹底的な and impartial 調査" of modern Spiritualism, the 予選 報告（する）／憶測 coolly 明言する／公表するs The （売買）手数料，委託（する）／委員会／権限 is composed of men whose days are already filled with 義務s which cannot be laid aside, and who are able, therefore, to 充てる but a small 部分 of their time to these 調査s.
The fact that the members were 満足させるd to start with this 障害（者） shows how little they understood the nature of the work before them. Their 失敗, in the circumstances, was 必然的な. The 訴訟／進行s began in March, 1884, and a "予選" 報告（する）／憶測, so called, was 問題／発行するd in 1887. This 報告（する）／憶測 was, as it 証明するd, the final one, for though it was reissued in 1920 there was no 新規加入 save a colourless preface of three paragraphs by a 子孫 of the former chairman. The gist of this 報告（する）／憶測 is that 詐欺 on the one 味方する and credulity on the other （不足などを）補う the whole of Spiritualism, and that there was really nothing serious on which the 委員会 could 報告（する）／憶測. The whole long 文書 is 井戸／弁護士席 価値（がある） reading by any student of psychic 事柄s. The impression left upon the mind is that the さまざまな members of the （売買）手数料，委託（する）／委員会／権限 were in their own 限られた／立憲的な way honestly endeavouring to get at the facts, but that their minds, like that of Dr. Edmunds, were so formed that when, in spite of their repellent and impossible 態度, some psychic happening did manage to break through their 障壁s, they would not for an instant consider the 可能性 that it was 本物の, but 簡単に passed it by as if it did not 存在する. Thus with Mrs. Fox-Kane they did get 井戸／弁護士席-示すd 非難するs, and are content with the thousand-times disproved supposition that they （機の）カム from inside her own 団体／死体, and they pass without comment the fact that they received from her long messages, written 速く in script, which could only be read when held to the looking-glass, as it was from 権利 to left. This 速く-written script 含む／封じ込めるd an abstruse Latin 宣告，判決 which would appear to be much above the capacity of the medium. All of this was unexplained and ignored.
Again, in 報告（する）／憶測ing upon Mrs. Lord the （売買）手数料，委託（する）／委員会／権限 got the Direct 発言する／表明する, and also phosphorescent lights after the medium had been searched. We are 知らせるd that the medium kept up an "almost continuous clapping of 手渡すs," and yet people at a distance from her seem to have been touched. The spirit in which the 調査 is approached may be 裁判官d from the 発言／述べる of the 事実上の／代理 chairman to W. M. Keeler, who was said to be a spirit photographer, that he "would not be 満足させるd with いっそう少なく than a cherub on my 長，率いる, one on each shoulder, and a 十分な-blown angel on my breast." A Spiritualist would be surprised indeed if an inquirer in so frivolous a mood should be favoured with results. All through runs the fallacy that the medium is producing something as a conjurer does. Never for a moment do they seem to realize that the favour and assent of invisible 操作者s may be 必須の — 操作者s who may stoop to the humble-minded and 縮む away from, or even make game of, the self-十分な scoffer.
While there were some results which may have been 本物の, but which are 小衝突d aside by the 報告（する）／憶測, there were some episodes which must be painful to the Spiritualist, but which 非，不，無 the いっそう少なく must be 直面するd. The （売買）手数料，委託（する）／委員会／権限 exposed obvious 詐欺 in the 事例／患者 of the 予定する medium, Mrs. Patterson, and it is impossible to 否定する that the 事例／患者 against Slade is a 相当な one. The latter days of this medium were admittedly under a cloud, and the 力／強力にするs which had once been so 目だつ may have been 取って代わるd by trickery. Dr. Furness goes the length of 主張するing that such trickery was 現実に 認める, but the anecdote as given in the 報告（する）／憶測 rather 示唆するs chaff upon the part of the medium. That Dr. Slade should jovially beckon the doctor in from his open window, and should at once in reply to a facetious 発言／述べる 収容する／認める that his own whole life had been a 搾取する, is more than one can easily believe.
There are some 面s in which the （売買）手数料，委託（する）／委員会／権限—or some members of it—seem to have been disingenuous. Thus, they 明言する／公表する at the beginning that they will 残り／休憩（する） their 報告（する）／憶測 upon their own 労働s and 無視（する） the 集まり of 構成要素 already 利用できる. In spite of this, they introduce a long and 逆の 報告（する）／憶測 from their 長官 upon the Zollner 証拠 in favour of Slade. This 報告（する）／憶測 is やめる incorrect in itself, as is shown in the account of Zollner given in the 一時期／支部 扱う／治療するing of Slade's experiences in Leipzig. It carefully 抑えるs the fact that the 長，指導者 conjurer in Germany, after a かなりの 調査, gave a 証明書 that Slade's phenomena were not trickery. On the other 手渡す, when the 証言 of a conjurer is against a spiritual explanation, as in the comments of Kellar, it is given in 十分な, with no knowledge, 明らかに, that in the 事例／患者 of another medium, Eglinton, this same Kellar had 宣言するd the results to be beyond his art.
At the 開始 of the 報告（する）／憶測 the （売買）手数料，委託（する）／委員会／権限 says: "We みなすd ourselves fortunate at the 手始め in having as a counsellor the late Mr. Thomas R. Hazard, a personal friend of Mr. Seybert, and 広範囲にわたって known throughout the land as an uncompromising Spiritualist." Mr. Hazard evidently knew the importance of 確実にするing the 権利 条件s and the 権利 type of sitters for such an 実験の 調査. 述べるing an interview he had with Mr. Seybert a few days before the latter's death, when he agreed to 行為／法令／行動する as his 代表者／国会議員, Mr. Hazard says he did so only "with the 十分な and 際立った understanding that I should be permitted to 定める／命ずる the methods to be 追求するd in the 調査, 指定する the mediums to be 協議するd, and 拒絶する the 出席 of any person or persons whose presence I みなすd might 衝突 with the harmony and good order of the spirit circles." But this 代表者／国会議員 of Mr. Seybert seems to have been 静かに ignored by the University. After the （売買）手数料，委託（する）／委員会／権限 had been sitting for some time, Mr. Hazard was 不満な with some of its members and their methods. We find him 令状ing as follows in the Philadelphia North American, [May 18, 1885.] 推定では after vainly approaching the University 当局:
Without 目的（とする）ing to detract in the slightest degree from the unblemished moral character that 大（公）使館員s to each and every individual of the Faculty, 含むing the （売買）手数料，委託（する）／委員会／権限, in public esteem, nor to the high social and literary standing they 占領する in society, I must say that through some strange infatuation, obliquity of judgment, or perversity of intellect, the Trustees of the University have placed on the （売買）手数料，委託（する）／委員会／権限 for the 調査 of modern Spiritualism, a 大多数 of its members whose education, habit of thought, and prejudices so singularly disqualify them from making a 徹底的な and impartial 調査 of the 支配する which the Trustees of the University are obligated both by 契約 and in honour to do, that had the 反対する in 見解（をとる） been to belittle and bring into discredit, 憎悪 and general contempt the 原因（となる） that I know the late Henry Seybert held nearest his heart and loved more than all else in the world beside, the Trustees could scarcely have selected more suitable 器具s for the 反対する ーするつもりであるd from all the denizens of Philadelphia than are the gentlemen who 構成する a 大多数 of the Seybert （売買）手数料，委託（する）／委員会／権限. And this I repeat, not from any 原因（となる）s that 影響する／感情 their moral, social or literary standing in society, but 簡単に because of their prejudices against the 原因（となる） of Spiritualism.
He その上の advised the Trustees to 除去する from the （売買）手数料，委託（する）／委員会／権限 Messrs. Fullerton, Thompson, and Koenig.
Mr. Hazard 引用するd Professor Fullerton as 説 in a lecture before the Harvard University Club on March 3, 1885:
It is possible that the way mediums tell a person's history is by the 過程 of thought-移動, for every person who is thus told of these things goes to a medium thinking of the same points about which the medium 会談... When a man has a 冷淡な he hears a buzzing noise in his ears, and an insane person 絶えず hears sounds which never occur. Perhaps, then, 病気 of mind or ear, or some strong emotion, may be the 原因（となる） of a large number of spiritual phenomena.
These words were spoken after the professor had served on the （売買）手数料，委託（する）／委員会／権限 for more than twelve months.
Mr. Hazard also 引用するs Dr. George A. Koenig's 見解（をとる）s, published in The Philadelphia 圧力（をかける）, about a year after his 任命 on the （売買）手数料，委託（する）／委員会／権限:
I must 率直に 収容する／認める that I am 用意が出来ている to 否定する the truth of Spiritualism as it is now popularly understood. It is my belief that all of the いわゆる mediums are humbugs without exception. I have never seen Slade 成し遂げる any of his tricks, but, from the published descriptions, I have 始める，決める him 負かす／撃墜する as an impostor, the cleverest one of the lot. I do not think the （売買）手数料，委託（する）／委員会／権限 見解（をとる） with much favour the examination of いわゆる spirit mediums. The wisest men are apt to be deceived. One man in an hour can invent more tricks than a wise man can solve in a year.
Mr. Hazard learned from what he considered to be a reliable source, that Professor Robert E. Thompson was 責任がある this 見解（をとる） which appeared in Penn's 月毎の of February, 1880.
Even if Spiritualism be all that its 支持する／優勝者s （人命などを）奪う，主張する for it, it has no importance for anyone who 持つ／拘留するs a Christian 約束. The consideration and discussion of the 支配する is tampering with notions and condescending to discussions with which no Christian 信奉者 has any 商売／仕事.
We have in these 表現s of opinion a means of 裁判官ing how unsuited these members of the （売買）手数料，委託（する）／委員会／権限 were for making what Mr. Seybert asked for —"a 徹底的な and impartial" 調査 of the 支配する.
An American Spiritualist 定期刊行物, the 旗，新聞一面トップの大見出し／大々的に報道する Of Light, commenting on Mr. Hazard's communication, wrote:
So far as we have （警察などへの）密告，告訴（状）, no notice was taken of Mr. Hazard's 控訴，上告 —certainly no 活動／戦闘 was had, for the members above 引用するd remain on the （売買）手数料，委託（する）／委員会／権限 to this day, and their 指名するs are appended to this 予選 報告（する）／憶測. Professor Fullerton, in fact, was and now is the 長官; one hundred and twenty of the one hundred and fifty pages of the 容積／容量 before us are written by him, and 展示（する） that 過度の 欠如（する） of spiritual perception and knowledge of occult, and we might also say natural 法律s, which led him to 知らせる an audience of Harvard students that "when a man has a 冷淡な he hears a buzzing noise in his ears"; that "an insane person 絶えず hears sounds which never occur," and 示唆する to them that spiritual phenomena may proceed from such 原因（となる）s.
The 旗，新聞一面トップの大見出し／大々的に報道する Of Light continues:
We consider that the Seybert （売買）手数料，委託（する）／委員会／権限's 失敗 to follow the counsel of Mr. Hazard, as it was plainly their 義務 to do, is the 重要な to the entire 失敗 of all their sub sequent 成果／努力s. The paucity of phenomenal results, in any degree approaching what might be looked for, even by a sceptic, which this 調書をとる／予約する 記録，記録的な／記録するs, is certainly remarkable. It is a 報告（する）／憶測 of what was not done, rather than that of what was. In the 覚え書き of 訴訟／進行s at each 開会／開廷／会期, as given by Professor Fullerton, there is plainly seen a 熟考する／考慮するd 成果／努力 to give prominence to everything that a superficial mind might みなす proof of trickery on the part of the medium, and to 隠す all that might be 証拠 of the truth of his （人命などを）奪う，主張するs... It is について言及するd that when 確かな members of the （売買）手数料，委託（する）／委員会／権限 were 現在の all phenomena 中止するd. This 立証するs the correctness of Mr. Hazard's position; and there is no one who has had an experience with mediums, 十分な to （判決などを）下す his opinion of any value, who will not 是認する it. The spirits knew what elements they had to を取り引きする; they endeavoured to 除去する those that （判決などを）下すd their 実験s nugatory; they failed to do this through the ignorance, wilfulness or prejudice of the （売買）手数料，委託（する）／委員会／権限, and the 実験s failed; so the （売買）手数料，委託（する）／委員会／権限, very "wise in its own conceit," decided that all was 詐欺.
Light,* in its notice of the 報告（する）／憶測, says what needs 説 as much now as in 1887:
We notice with some 楽しみ, though without any 示すd 期待 of what may result from the pursuance of bad methods of 調査, that the （売買）手数料，委託（する）／委員会／権限 プロの／賛成の 提起する／ポーズをとるs to continue its 追求（する），探索（する） "with minds as 心から and honestly open as heretofore to 有罪の判決." Since this is so, we 推定する to 申し込む／申し出 a few words of advice 設立するd upon large experience. The 調査 of these obscure phenomena is beset with difficulty, and any 指示／教授／教育s that can be given are derived from a knowledge which is to a 広大な／多数の／重要な extent empirical. But we know that 長引かせるd and 患者 実験 with a 適切に 構成するd circle is a sine qua 非，不，無. We know that all does not depend on the medium, but that a circle must be formed and 変化させるd from time to time 実験的に, until the proper 選挙権を持つ／選挙人 elements are 安全な・保証するd. What these elements may be we cannot tell the Seybert （売買）手数料，委託（する）／委員会／権限. They must discover that for themselves. Let them make a 熟考する／考慮する in the literature of Spiritualism of the 変化させるd 特徴 of mediumship before they proceed to personal 実験. And when they have done this, and perhaps when they have realized how 平易な it is so to 行為／行う an examination of this nature as to arrive at 消極的な results, they will be in a better position to 充てる intelligent and 患者 care to a 熟考する／考慮する which can be profitably 行為／行うd in no other way.
*1887, p. 391.
There is no 疑問 that the 報告（する）／憶測 of the Seybert （売買）手数料，委託（する）／委員会／権限 始める，決める 支援する for the time the 原因（となる） of psychic truth. Yet the real 害（を与える） fell upon the learned 会・原則 which these gentlemen 代表するd. In these days when ectoplasm, the physical basis of psychic phenomena, has been 設立するd beyond a 影をつくる／尾行する of 疑問 to all who 診察する the 証拠, it is too late to pretend that there is nothing to be 診察するd. There is now hardly a 資本／首都 which has not its Psychic 研究 Society—a final comment upon the inference of the （売買）手数料，委託（する）／委員会／権限 that there was no field for 研究. If the Seybert （売買）手数料，委託（する）／委員会／権限 had had the 影響 of Pennsylvania University 長，率いるing this movement, and living up to the 広大な／多数の／重要な tradition of Professor Hare, how proud would her final position have been! As Newton associated Cambridge with the 法律 of gravitation, so Pennsylvania might have been linked to a far more important 前進する of human knowledge. It was left to several European centres of learning to 株 the honour の中で them.
The remaining 集団の／共同の 調査 is of いっそう少なく importance, since it 取引，協定s only with a particular medium. This was 行為／行うd by the Institut General Psychologique in Paris. It consisted of three 一連の sittings with the famous Eusapia Palladino in the years 1905, 1906, and 1907, the total number of s饌nces 存在 forty-three. No 完全にする 名簿（に載せる）／表（にあげる） of the sitters is 利用できる, nor was there any proper 集団の／共同の 報告（する）／憶測, the only 記録，記録的な／記録する 存在 a very imperfect and 十分な説得力のない one from the 長官, M. Courtier. The 捜査官／調査官s 含むd some very distinguished persons, 含むing Charles Richet, Monsieur and Madame Curie, Messrs. Bergson, Perrin, Professor d'Arsonal of the College de フラン, who was 大統領，／社長 of the society, Count de Gramont, Professor Charpentier, and 主要な／長／主犯 Debierne of the Sorbonne. The actual result could not have been 悲惨な to the medium, since Professor Richet has 記録，記録的な／記録するd his 裏書，是認 of the reality of her psychic 力／強力にするs, but the strange superficial tricks of Eusapia are 記録，記録的な／記録するd in the その後の account of her career, and we can 井戸／弁護士席 imagine the disconcerting 影響 which they would have upon those to whom such things were new.
There is 含むd in the 報告（する）／憶測 a sort of conversation の中で the sitters in which they talk the 事柄 over, most of them 存在 in a very nebulous and 非，不，無-committal でっちあげる，人を罪に陥れる of mind. It cannot be （人命などを）奪う，主張するd that any new light was shed upon the medium, or any new argument 供給するd either for the sceptic or for the 信奉者. Dr. Geley, however, who has probably gone as 深く，強烈に as anyone else into psychic science, （人命などを）奪う，主張するs that "les experiences"—he does not say the 報告（する）／憶測—構成する a 価値のある 出資／貢献 to the 支配する.* He bases this upon the fact that the results chronicled do often strikingly 確認する those 得るd in his own Institut M騁apsychique working with Kluski, Guzik, and other mediums. The differences, he says, are in 詳細（に述べる）s and never in 必須のs. The 支配（する）／統制する of the 手渡すs was the same in either 事例／患者, both the 手渡すs 存在 always held. This was easier in the 事例／患者 of the later mediums, 特に with Kluski in trance, while Eusapia was usually a very restless individual. There seems to be a halfway 条件 which was characteristic of Eusapia, and which has been 観察するd by the author in the 事例／患者 of Frau Silbert, Evan Powell, and other mediums, where the person seems normal, and yet is peculiarly susceptible to suggestion or other mental impressions. A 疑惑 of 詐欺 may very easily be 誘発するd in this 条件, for the general 願望（する） on the part of the audience that something should occur 反応するs with 広大な／多数の／重要な 軍隊 upon the unreasoning mind of the medium. An amateur who had some psychic 力／強力にする has 保証するd the author that it needs かなりの inhibition to keep such impulses in check and to を待つ the real 力／強力にする from outside. In this 報告（する）／憶測 we read: "The two 手渡すs, feet, and 膝s of Eusapia 存在 controlled, the （米）棚上げする／（英）提議する is raised suddenly, all four feet leaving the ground. Eusapia の近くにs her 握りこぶしs and 持つ／拘留するs them に向かって the （米）棚上げする／（英）提議する, which is then 完全に raised from the 床に打ち倒す five times in succession, five 非難するs 存在 also given. It is again 完全に raised whilst each of Eusapia's 手渡すs is on the 長，率いる of a sitter. It is raised to a 高さ of one foot from the 床に打ち倒す and 一時停止するd in the 空気／公表する for seven seconds, while Eusapia kept her 手渡す on the （米）棚上げする／（英）提議する, and a lighted candle was placed under the （米）棚上げする／（英）提議する," and so on, with even more conclusive 実験（する）s with （米）棚上げする／（英）提議する and other phenomena.
* L'Ectoplasmie et la Clairvoyance, 1924, p. 402.
The timidity of the 報告（する）／憶測 was satirized by the 広大な／多数の／重要な French Spiritualist, Gabriel Delanne. He says:
The reporter keeps 説 "it seems" and "it appears," like a man who is not sure of what he is relating. Those who held forty-three s饌nces, with good 注目する，もくろむs and apparatus for 立証, せねばならない have a settled opinion —or, at least, to be able to say, if they regard a 確かな 現象 as fraudulent, that at a given s饌nce they had seen the medium in the 行為／法令／行動する of tricking. But there is nothing of the sort. The reader is left in 不確定 —a vague 疑惑 hovers over everything, though not supported on any serious grounds.
Commenting on this, Light says: *
* 1909, p. 356.
Delanne shows by 抽出するs from the 報告（する）／憶測 itself that some of the 実験s 後継するd even when the fullest 実験（する） 警戒s were taken, such as using lamp-黒人／ボイコット to discover whether Eusapia really touched the 反対するs moved. Yet the 報告（する）／憶測 deliberately 割引s these direct and 肯定的な 観察s by instancing 事例／患者s occurring at other times and places in which Eusapia was said or believed to have unduly 影響（力）d the phenomena.
The 特使 報告（する）／憶測 will 証明する more and more plainly to be what we have already called it, a "monument of ineptitude," and the reality of Eusapia's phenomena cannot be 本気で called in question by the meaningless phrases with which it is liberally garnished.
What may be called a 集団の／共同の 調査 of a medium, Mrs. Crandon, the wife of a doctor in Boston, was undertaken in the years 1923 to 1925 by a 委員会 chosen by The 科学の American and afterwards by a small 委員会 of Harvard men with Dr. Shapley, the 天文学者, at their 長，率いる. The 論争 over these 調査s is still 激怒（する）ing, and the 事柄 has been referred to in the 一時期／支部 which 取引，協定s with 広大な／多数の／重要な modern mediums. It may 簡潔に be 明言する／公表するd that of The 科学の American inquirers the 長官, Mr. Malcolm Bird, and Dr. Hereward Carrington 発表するd their 完全にする 転換.
The others gave no （疑いを）晴らす 決定／判定勝ち（する） which 伴う／関わるd the humiliating admission that after 非常に／多数の sittings under their own 条件s and in the presence of constant phenomena, they could not tell whether they were 存在 cheated or not. The defect of the 委員会 was that no experienced Spiritualist who was familiar with psychic 条件s was upon it. Dr. Prince was very deaf, while Dr. McDougall was in a position where his whole academic career would 明白に be 危うくするd by the 受託 of an 人気がない explanation. The same 発言／述べる 適用するs to Dr. Shapley's 委員会, which was all composed of budding scientists. Without imputing conscious mental dishonesty, there is a subconscious drag to 区s the course of safety. Reading the 報告（する）／憶測 of these gentlemen with their 調印するd acquiescence at each sitting with the result, and their final 判決 of 詐欺, one cannot discover any normal way in which they have reached their 結論s. On the other 手渡す, the 裏書，是認s of the mediumship by folk who had no personal 推論する／理由s for extreme 警告を与える were たびたび（訪れる） and enthusiastic. Dr. 示す Richardson of Boston 報告（する）／憶測d that he had sat more than 300 times, and had no 疑問 at all about the results.
The author has seen 非常に／多数の photographs of the ectoplasmic flow from "Margery," and has no hesitation, on comparing it with 類似の photographs taken in Europe, in 説 that it is unquestionably 本物の, and that the 未来 will 正当化する the medium as against her 不当な critics.
Mrs. Ann Pulver certifies:
I was 熟知させるd with Mr. and Mrs. Bell (who 占領するd the house in 1844). I used to call on them frequently. My warping 妨げる／法廷，弁護士業s were in their 議会, and I used to go there to do my work. One morning when I went there Mrs. Bell told me that she felt very bad; that she had not slept much, if any, the night before. When I asked her what the 事柄 was, she said she didn't know but what it was the fidgets; but she thought she heard somebody walking about from one room to another, and that she had Mr. Bell get up and fasten 負かす／撃墜する all the windows. She said she felt more 安全な after that. I asked her what she thought it was. She said it might be ネズミs. I heard her speak about 審理，公聴会 noises after that, which she could not account for.
行方不明になる Lucretia Pulver gave 証言:
I lived in this house all one winter, in the family of Mr. Bell. I worked for them part of the time, and part of the time I boarded and went to school. I lived there about three months. During the latter part of the time that I was there I heard this knocking frequently in the bedroom, under the foot of the bed. I heard it a number of nights, as I slept in the bedroom all the time that I staid there. One night I thought I heard a man walking in the buttery. This buttery is 近づく the bedroom, with a stairway between. 行方不明になる Aurelia Losey staid with me on that night; she also heard the noise, and we were both much 脅すd, and got up and fastened 負かす／撃墜する the windows and fastened the door. It sounded as if a person walked through the buttery, 負かす／撃墜する cellar, and part way across the cellar-底（に届く）, and there the noise would 中止する. There was no one else in the house at this time, except my little brother, who was asleep in the same room with us. This was about twelve o'clock, I should think. We did not go to bed until after eleven, and had not been asleep when we heard the noise. Mr. and Mrs. Bell had gone to Loch Berlin, to be gone until the next day.
Thus it is 証明するd that strange sounds were heard in the house in 1844. Another family 指名するd Weekman lived there in 1846-7, and they had a 類似の experience.
I have heard about the mysterious noises that have been heard in the house now 占領するd by Mr. Fox. We used to live in the same house; we lived there about a year and a half and moved from there to the house we now 占領する. About a year ago, while we were living there, we heard someone, as we supposed, rapping on the outside door. I had just got into bed, but my husband had not. He went and opened it, and said that there was no one there. He （機の）カム 支援する, and was about getting into bed when we heard the rapping on the door again. He then went to the door and opened it, and said that he could see no one, although he stepped out a little way. He then （機の）カム 支援する and got into bed. He was やめる angry; he thought 'twas some of the 隣人ing boys trying to 乱す us, and said that "They might knock away, but they would not fool him," or something of that 肉親，親類d. The knocking was heard again, and after a while he got up and went to the door and went out. I told him not to go outdoors, for perhaps somebody 手配中の，お尋ね者 to get him out and 傷つける him. He （機の）カム 支援する, and said he could see nothing. We heard a good 取引，協定 of noise during the night; we could hardly tell where it was: it sounded いつかs as if someone was walking in the cellar. But the house was old, and we thought it might be the 動揺させるing of loose boards, or something of that 肉親，親類d.
A few nights afterwards, one of our little girls, who slept in the bedroom where the noises are now heard, woke us all up by 叫び声をあげるing very loud. My husband and I, and our 雇うd girl, got up すぐに to see what was the 事柄. She sat up in bed, crying and 叫び声をあげるing, and it was some time before we could find out what the 事柄 was. She said that something had been moving about, over her 長，率いる and 直面する—that it was 冷淡な, and she did not know what it was. She said that she felt it all over her, but she was most alarmed at feeling it on her 直面する. She was very much 脅すd. This was between twelve and one o'clock at night. She got up and got into bed with us, and it was a long time before she could go to sleep. It was several days before we could get her to sleep in that room again. She was eight years old at that time.
Nothing else happened to me during the time that we lived there; but my husband told me that one night he heard someone call him by 指名する, somewhere in the house—he did not know where—but could never find out where or what it was that night. I was not at home that night. I was sitting up with a sick person. We did not think the house was haunted at that time.
Hannah Weekman April 11, 1848.
I am the husband of Hannah Weekman. We used to live in the house now 占領するd by Mr. Fox, in which they say strange noises are heard. We lived there about a year and a half. One evening, about bedtime, I heard the rapping. I supposed it was someone knocking at the door who 手配中の，お尋ね者 to come in. I did not 企て，努力，提案 him "Come in," as I usually do, but went to the door. I did not find anyone there, but went 支援する, and just as I was getting into bed I heard the rapping again and opened the door quick, but could see no one there. I stepped out a step or two, but could see no one about there. I then went 支援する and got into bed. I thought someone was making game of me. After a few minutes I heard the knocking again, and after waiting a few minutes and still 審理，公聴会 it, I got up and went to the door. This time I went （疑いを）晴らす out and looked around the house, but could find no one. I then stepped 支援する and shut the door, and held on to the latch, thinking that if there was anyone there I would catch them at it. In a minute or two I heard the rapping again. My 手渡す was on the door, and the knocking appeared to be on the door. I could feel it jar with the 非難するs. I 即時に opened the door and sprang out, but there was no one in sight. I then went 一連の会議、交渉／完成する the house again, but could find no one, as before. My wife told me I had better not go out of doors, as it might be someone that 手配中の，お尋ね者 to 傷つける me. I did not know what to think of it, it seemed so strange and unaccountable.
He here relates the 事例／患者 of the little girl 存在 脅すd, as given above.
One night after this, about midnight, I was awake, and heard my 指名する called. It sounded as if it was on the south 味方する of the room.
I sat up in bed and listened, but did not hear it again. I did not get out of bed, but waited to see if it would be repeated. My wife was not at home that night. I told her of it afterwards, and she said she guessed I had been dreaming. My wife used to be 脅すd やめる often by 審理，公聴会 strange noises in and about the house.
I have heard so much from men in whom I place 信用／信任 about these noises that are now heard, that, taken in connexion with what I heard, I cannot account for it, unless it is a supernatural 外見. I am willing to make affidavit to the above facts if necessary.
(調印するd) Michael Weekman. April 11, 1848.
* Capron, Modern Spiritualism, pp. 179-181.
Mrs. Fox and her three daughters left our city yesterday on their return to Rochester, after a stay here of some weeks, during which they have 支配するd the mysterious 影響（力）, by which they seem to be …を伴ってd, to every reasonable 実験（する）, and to the keen and 批判的な scrutiny of hundreds who have chosen to visit them, or whom they have been 招待するd to visit. The rooms which they 占領するd at the hotel have been 繰り返して searched and scrutinized; they have been taken without an hour's notice into houses they had never before entered; they have been all unconsciously placed on a glass surface 隠すd under the carpet ーするために interrupt 電気の vibrations; they have been disrobed by a 委員会 of ladies 任命するd without notice, and 主張するing that neither of them should leave the room until the 調査 has been made, etc., etc., yet we believe no one, to this moment, pretends that he has （悪事，秘密などを）発見するd either of them in producing or 原因（となる）ing the "rappings," nor do we think any of their contemners has invented a plausible theory to account for the 生産／産物 of these sounds, nor the singular 知能 which (certainly at times) has seemed to be manifest through them.
Some ten or twelve days since they gave up their rooms at the hotel and 充てるd the 残りの人，物 of their sojourn here to visiting several families, to which they had been 招待するd by persons 利益／興味d in the 支配する, and 支配するing the singular 影響（力） to a closer, calmer examination than could be given to it at a hotel, and before casual companies of strangers, drawn together by vague curiosity more than 合理的な／理性的な 利益／興味, or predetermined and invincible 敵意. Our own dwelling was の中で those they thus visited; not only submitting to, but 法廷，裁判所ing, the fullest and keenest 調査 with regard to the 申し立てられた／疑わしい "manifestations" from the spirit-world, by which they were …に出席するd.
We 充てるd what time we could spare from our 義務s out of three days to this 支配する, and it would be the basest cowardice not to say that we are 納得させるd beyond a 疑問 of their perfect 正直さ and good 約束 in the 前提s. Whatever may be the origin or 原因（となる） of the "rappings," the ladies in whose presence they occur do not make them. We 実験（する）d this 完全に and to our entire satisfaction. Their 行為／行う and 耐えるing is as unlike that of deceivers as possible, and we think no one 熟知させるd with them could believe them at all 有能な of engaging in so daring, impious, and shameful a juggle as this would be if they 原因（となる）d the sounds. And it is not possible that such a juggle should have been so long （罪などを）犯すd in public. A juggler 成し遂げるs one feat quickly and hurries on to another; he does not 充てる weeks after weeks to the same thing over and over, deliberately, in 十分な 見解（をとる） of hundreds who sit beside or 直面するing him in 幅の広い daylight, not to enjoy but to （悪事，秘密などを）発見する his trick. A deceiver 自然に 避けるs conversation on the 支配する of his knavery, but these ladies converse 自由に and fully with regard to the origin of these "rappings" in their dwellings years ago, the さまざまな sensations they 原因（となる）d, the neighbourhood excitement created, the 進歩 of the 開発s—what they have seen, heard and experienced from first to last. If all were 誤った, they could not fail to have 伴う／関わるd themselves ere this in a 迷宮／迷路 of 爆破ing contradictions, as each 分かれて gives accounts of the most astonishing 開発s at this or that time. Persons foolish enough so to commit themselves without reserve or 警告を与える could not have deferred a 徹底的な self-（危険などに）さらす for a 選び出す／独身 week.
Of course, a variety of opinions of so strange a 事柄 would 自然に be formed by the さまざまな persons who have visited them, and we 推定する that those who have 単に run into their room for an hour or so, and listened, の中で a 密談する／（身体を）寄せ集める of strangers, to a medley of questions—not all admitting of very profitable answers—put to 確かな invisible 知能s, and answered by "rappings," or singular noises on the 床に打ち倒す, （米）棚上げする／（英）提議する, etc., as the alphabet was called over, or さもなければ, would 自然に go away, perhaps puzzled, probably disgusted, rarely 納得させるd. It is hardly possible that a 事柄, 表面上は so 墓／厳粛／彫る／重大な, could be 現在のd under circumstances いっそう少なく favourable to 有罪の判決. But of those who have enjoyed proper 適切な時期s for a 十分な 調査, we believe that fully three-fourths are 納得させるd, as we are, that these singular sounds and seeming manifestations are not produced by Mrs. Fox and her daughters, nor by any human 存在 connected with them.
How they are 原因（となる）d, and whence they proceed, are questions which open a much wider field of 調査, with whose way-示すs we do not profess to be familiar. He must be 井戸／弁護士席 熟知させるd with the arcana of the universe, who shall 推定する dogmatically to decide that these manifestations are natural or supernatural. The ladies say that they are 知らせるd that this is but the beginning of a new 時代, or economy, in which spirits 着せる／賦与するd in the flesh are to be more closely palpably connected with those who have put on immortality; that manifestations have already appeared in many other families and 運命にあるd to be diffused and （判決などを）下すd clearer, until all who will may communicate 自由に with their friends who have "shuffled off this mortal coil." Of all this we know nothing, and shall guess nothing. But if we were 簡単に to print (which we shall not) the questions asked and answers we received, during a two-hours' 連続する 会議／協議会 with the "rappers," we should at once be （刑事）被告 of having done so expressly to 支える the theory which regards these manifestations as the utterances of 出発／死d spirits. H.G.
There was a remarkable alternation of vivacity and 審議 about the movements of Mr. Masollam. His 発言する／表明する seemed pitched in two different 重要なs, the 影響 of which was, when he changed them, to make one seem a distant echo of the other—a 種類 of ventriloquistic 現象 which was calculated to impart a sudden and not altogether pleasant shock to the 神経s of the listeners. When he talked with what I may 称する，呼ぶ／期間／用語 his "近づく" 発言する／表明する, he was 一般に 早い and vivacious; when he 交流d it for his "far off" one, he was solemn and impressive. His hair, which had once been raven 黒人／ボイコット, was now streaked with grey, but it was still 厚い and fell in a 大規模な wave over his ears, and nearly to his shoulders, giving him something of a leonine 面. His brow was overhanging and bushy, and his 注目する，もくろむs were like 回転するing lights in two dark caverns, so fitfully did they seem to 放出する flashes and then lose all 表現. Like his 発言する／表明する, they too had a 近づく and a far-off 表現, which could be adjusted to the 要求するd 焦点（を合わせる） like a telescope, growing smaller and smaller as though in an 成果／努力 to 事業／計画（する） the sight beyond the 限界s of natural 見通し. At such times they would be so 完全に devoid of all 評価 of outward 反対するs as to produce almost the impression of blindness, when suddenly the 焦点（を合わせる） would change, the pupils 拡大する, and rays flash from them like 雷 from a thundercloud, giving an 予期しない and 驚くべき／特命の／臨時の brilliancy to a 直面する which seemed 敏速に to 答える／応じる to the 召喚するs. The general cast of countenance, the upper part of which, were it not for the depth of the 注目する，もくろむ-sockets, would have been strikingly handsome, was decidedly Semitic; and in repose the general 影響 was almost statuesque in its 静める fixedness. The mouth was 部分的に／不公平に 隠すd by a 激しい moustache and long アイロンをかける-grey 耐えるd; but the 移行 from repose to 活気／アニメーション 明らかにする／漏らすd an 驚くべき／特命の／臨時の 柔軟性 in those muscles which had a moment before appeared so rigid, and the whole character of the countenance was altered as suddenly as the 表現 of the 注目する，もくろむ. It would perhaps be 調査するing too much into the secrets of Nature, or, at all events, into the secrets of Mr. Masollam's nature, to 問い合わせ whether this lightening and darkening of the countenance was voluntary or not. In a lesser degree it is a ありふれた 現象 with us all: the 影響 of one class of emotions is, vulgarly speaking, to make a man look 黒人／ボイコット, and of another to make him look 有望な. The peculiarity of Mr. Masollam was that he could look so much blacker and brighter than most people, and made the change of 表現 with such 驚くべき／特命の／臨時の rapidity and intensity that it seemed a sort of facial legerdemain, and 示唆するd the 疑惑 that it might be an acquired faculty. There was, moreover, another change which he 明らかに had the 力／強力にする of working on his countenance, which 影響する／感情s other people involuntarily, and which 一般に, 特に in the 事例／患者 of the fair sex, does so very much against their will. Mr. Masollam had the faculty of looking very much older one hour than he did the next. "There were moments when a careful 熟考する／考慮する of his wrinkles and of his dull, faded-looking 注目する，もくろむs would lead you to put him 負かす／撃墜する at eighty if he was a day; and there were others when his flashing ちらりと見ること, 拡大するing nostril, 幅の広い, smooth brow and 動きやすい mouth would make a 若返らせるing combination that would for a moment 納得させる you that you had been at least five-and-twenty years out in your first 見積（る）. These 早い contrasts were calculated to 逮捕（する） the attention of the most casual 観察者／傍聴者, and to produce a sensation which was not altogether pleasant when first one made his 知識. It was not 正確に／まさに 不信—for both manners were perfectly frank and natural—so much as perplexity. He seemed to be two opposite characters rolled into one, and to be 現在のing undesigningly a curious moral and physiological problem for 解答, which had a disagreeable sort of attractiveness about it, for you almost すぐに felt it to be insoluble, and yet it would not let you 残り／休憩（する）. He might be the best or the worst of men."
Professor De Morgan says:
I gave an account of all this to a friend who was then alive, a man of ologies and ometers both, who was not at all 性質の／したい気がして to think it anything but a clever imposture. "But," said he, "what you tell me is very singular: I shall go myself to Mrs. Hayden; I shall go alone and not give my 指名する. I don't think I shall hear anything from anybody, but if I do I shall find out the trick. Depend upon it,
I shall find it out." He went accordingly, and （機の）カム to me to 報告（する）／憶測 進歩. He told me that he had gone a step beyond me, for he had 主張するd on taking his alphabet behind a large 倍のing 審査する and asking his questions by the alphabet and a pencil, 同様に as receiving the answers. No persons except himself and Mrs. Hayden were in the room. The "spirit" who （機の）カム to him was one whose unfortunate death was fully 詳細（に述べる）d in the usual way. My friend told me that he was "awestruck," and had nearly forgotten all his 警戒s.
The things which I have narrated were the beginning of a long 一連の experiences, many as remarkable as what I have given; many of a minor character, 分かれて 価値（がある） little, but 共同で of 負わせる when considered in connexion with the more 決定的な proofs of reality. Many of a confirmatory 傾向 as mere facts, but of a character not sustentive of the gravity and dignity of the spiritual world. The celebrated apparition of Giles Scroggins is a serious personage compared to some which have fallen in my way, and a 論理（学）の one, too. If these things be spirits, they show that pretenders, coxcombs and liars are to be 設立する on the other 味方する of the 墓／厳粛／彫る／重大な 同様に as on this; and what for no? as Meg Dods said.
The whole question may receive such persevering attention as shall worm out the real truth; or it may die away, 得るing only casual notice, until a new 爆発 of phenomena 解任するs its history of this clay. But this subsidence does not seem to begin. It is now twelve or thirteen years since the 事柄 began to be everywhere talked about, during which time there have been many 告示s of the total 絶滅 of the "spirit-mania." But in several 事例／患者s, as in Tom Moore's fable, the extinguishers have caught 解雇する／砲火／射撃. Were it the absurdity it is often said to be, it would do much good by calling attention to the "manifestations" of another absurdity, the philosophy of 可能性s and impossibilities, the philosophy of the fourth 法廷，裁判所. Extremes 会合，会う, but the "会合" is often for the 目的 of 相互の （危険などに）さらす, like that of silly gentlemen in the day of pop-and-paragraph duels. This on the supposition that Spiritualism is all either imposture or delusion; it cannot be more certainly one or the other than is the philosophy …に反対するd to it. I have no 知識 either with P or Q. But I feel sure that the decided 有罪の判決 of all who can see both 味方するs of the 保護物，者 must be, that it is more likely that P has seen a ghost than that Q knows he cannot have seen one. I know that Q says he knows it.
In this connexion the に引き続いて from the Publishers' Circular on the 外見 of Mrs. De Morgan's 調書をとる／予約する shows a 同時代の 見積（る） of Professor De Morgan's 批判的な faculty:
Mere litterateurs and writers of fiction may be 容赦d for a little 傾向 to the visionary and unreal, but the fact that the 井戸／弁護士席- known author of the 基準 作品 on Formal Logic, the Differential Calculus, and the Theory of Probabilities, should 人物／姿／数字 with his lady in the characters of 信奉者s in spirit-rapping and （米）棚上げする／（英）提議する-turning, will probably take most people by surprise. There is perhaps no contributor to our reviews who is more at home in 破壊するing a fallacy, or in good-humouredly 配置する／処分する／したい気持ちにさせるing of an ignorant pretender in science than Mr. De Morgan. His （疑いを）晴らす, 論理（学）の, witty and whimsical style is readily traced by literary readers in many a striking article in our 批判的な 定期刊行物s. He is probably the last man whom the 懐疑的な in such mysteries would 推定する／予想する to find on the 味方する of Mr. Home and Mrs. Newton Crosland. Yet we must 記録，記録的な／記録する the fact that Mr. De Morgan 宣言するs himself " perfectly 納得させるd that he has both seen and heard, in a manner which should make unbelief impossible, things called spiritual which cannot be taken by a 合理的な／理性的な 存在 to be 有能な of explanation by imposture, coincidence, or mistake."
Let us 追加する to the foregoing Mrs. De Morgan's 証言:
It is now ten years since I began attentively to 観察する the phenomena of "Spiritualism." My first experience occurred in the presence of Mrs. Hayden from New York. I never heard a word which could shake my strong 有罪の判決 of Mrs. Hayden's honesty; indeed, the result of our first interview, when my 指名する was やめる unknown to her, was 十分な to 証明する that I was not on that occasion the 犠牲者 of her imposture, or my own credulity.
After 述べるing the visit to Mrs. Hayden, to whom 非，不，無 of the 指名するs of those 現在の was について言及するd, she says:
We sat for at least a ４半期/4分の1 of an hour and were beginning to apprehend a 失敗, when a very small throbbing or patting sound was heard, 明らかに in the centre of the （米）棚上げする／（英）提議する. 広大な／多数の／重要な was our 楽しみ when Mrs. Hayden, who had before seemed rather anxious, said, "They are coming." Who were coming? Neither she nor we could tell. As the sounds gathered strength, which they seemed to do with our necessary 有罪の判決 of their genuineness, whatever might be their origin, Mrs. Hayden said, "There is a spirit who wishes to speak with someone here, but as I do not know the 指名するs of the gentlemen and ladies, I must point to each in turn, and, when I come to the 権利 one, beg that the spirit will 非難する." This was agreed to by our invisible companion, who rapped in assent. Mrs. Hayden then pointed to each of the party in turn. To my surprise, and even annoyance (for I did not wish this, and many of my friends did), no sounds were heard until she 示すd myself, the last in the circle. I was seated at her 権利 手渡す; she had gone 一連の会議、交渉／完成する from the left. I was then directed to point to the letters of a large type alphabet, and I may 追加する that, having no wish to 得る the 指名する of any dear friend or relation, I certainly did not 残り／休憩（する）, as it has been surmised is often done, on any letter. However, to my astonishment, the not ありふれた 指名する of a dear relation who had left this world seventeen years before, and whose surname was that of my father's, not my husband's, family was spelt. Then this 宣告，判決, "I am happy, and with F. and G." (指名するs at length). I then received a 約束 of 未来 communication with all three spirits; the two last had left the world twenty and twelve years before. Other persons 現在の then received communications by rapping; of these some were as singularly truthful and 満足な as that to myself, while others were 誤った and even mischievous.
Mrs. De Morgan 観察するs that after the s饌nces with Mrs. Hayden she and her friends 実験d in 私的な, "and it was 設立する that a number of persons, both in and out of my own family, 所有するd the faculty of mediumship in a greater or いっそう少なく degree."
As Mr. Houdini has seemed to question whether the Davenports themselves ever 主張するd that they were Spiritualists, it may （疑いを）晴らす the 事柄 up finally to 引用する the に引き続いて from a letter written by them in 1868 to the 旗，新聞一面トップの大見出し／大々的に報道する Of Light, the 主要な Spiritualist 定期刊行物 in the 部隊d 明言する／公表するs. 取引，協定ing with the 報告（する）／憶測 that they were not Spiritualists, they wrote:
It is singular that any individual, sceptic or Spiritualist, could believe such 声明s after fourteen years of the most bitter 迫害 and violent 対立, 最高潮に達するing in the 暴動s of Liverpool, Huddersfield, and 物陰／風下d, where our lives were placed in 切迫した 危険，危なくする by the fury of 残虐な 暴徒s, our 所有物／資産／財産 destroyed, and where we 苦しむd a loss of seventy-five thousand dollars, and all because we would not 放棄する Spiritualism, and 宣言する ourselves jugglers, when 脅すd by the 暴徒, and 勧めるd to do so. In 結論, we have only to say that we 公然と非難する all such 声明s as base falsehoods.
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