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肩書を与える: The History of Spiritualism, Vol. II
Author: Arthur Conan Doyle
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The History of Spiritualism, Vol. II

by

Arthur Conan Doyle, M.D., LL.D.
Pr駸ident d'Honneur de la F馘eration Spirite Internationale
大統領 of the London Spiritualist 同盟
大統領 of the British College of Psychic Science

TO SIR OLIVER LODGE, F.R.S., A GREAT LEADER BOTH IN PHYSICAL AND
IN PSYCHIC SCIENCE, IN TOKEN OF RESPECT THIS WORK IS DEDICATED

First UK 版: Cassell & Co., London, 1926
First US 版: George H. Duran, New York, 1926

This e-調書をとる／予約する 版: 事業／計画（する） Gutenberg Australia, 2014
(含む／封じ込めるs illustrations not 含むd in print 版s of the 調書をとる／予約する)

Sir Arthur Conan Doyle.

TABLE OF CONTENTS

• 一時期／支部 I. The Career of Eusapia Palladino
• 一時期／支部 II. 広大な／多数の／重要な Mediums from 1870 to 1900:
  Charles H. Foster, Madame d'Esp駻ance, Eglinton & Stainton Moses
• 一時期／支部 III. The Society for Psychical 研究
• 一時期／支部 IV. Ectoplasm
• 一時期／支部 V. Spirit Photography
• 一時期／支部 VI. 発言する／表明する Mediumship and Moulds
• 一時期／支部 VII. French, German, and Italian Spiritualism
• 一時期／支部 VIII. Some 広大な／多数の／重要な Modern Mediums
• 一時期／支部 IX. Spiritualism and the War
• 一時期／支部 X. The 宗教的な 面 of Spiritualism
• 一時期／支部 XI. The After-Life as Seen by Spiritualists
• 虫垂

LIST OF ILLUSTRATIONS

• Illustration 1. Sir Arthur Conan Doyle.
• Illustration 2. Eusapia Palladino.
• Illustration 3. Sir Oliver 宿泊する.
• Illustration 4. Charles H. Foster.
• Illustration 5. Elizabeth d'Esp駻ance.
• Illustration 6. William Eglinton.
• Illustration 7. The Rev. W. Stainton Moses.
• Illustration 8. Logo of the Society for Psychical 研究.
• Illustration 9. Medium (Madame Juliette Bisson?) Emanating an Ectoplasm.
• Illustration 10. Mediums Emanating Ectoplasm.
• Illustration 11. Madame Juliette Bisson.
• Illustration 12. Dr. Gustave Geley.
• Illustration 13. The 実験 at the Institut M騁aphysique, Paris.
• Illustration 14. Plaster Cast of Ectoplasmic 手渡す.
• Illustration 15. Robert Bonner seated before a "spirit." Photograph by William H. Mumler.
• Illustration 16. Woman with "spirits" in the background. Photograph by William H. Mumler.
• Illustration 17. Spirit wife & baby of Mr. Chapin. Photograph by William H. Mumler.
• Illustration 18. Five "spirits" hovering behind a （米）棚上げする／（英）提議する. Photograph by William H. Mumler.
• Illustration 19. 女性（の） "spirit" standing next to a （米）棚上げする／（英）提議する. Photograph by William H. Mumler.
• Illustration 20. 手渡す moulds 得る during the Warsaw 開会／開廷／会期s.
• Illustration 21. Logo of the Institut M騁apsychique International.
• Illustration 22. Allan Kardec.
• Illustration 23. Mrs. Osborne Leonard.
• Illustration 24. Mr. Vout Peters.
• Illustration 25. Henrietta "Etta" Wriedt.
• Illustration 26. 行方不明になる Ada Besinnet.

I. — THE CAREER OF EUSAPIA PALLADINO

Eusapia Palladino.

THE mediumship of Eusapia Palladino 示すs an important 行う／開催する／段階 in the history of psychical 研究, because she was the first medium for physical phenomena to be 診察するd by a large number of 著名な men of science. The 長，指導者 manifestations that occurred with her were the movement of 反対するs without 接触する, the levitation of a （米）棚上げする／（英）提議する and other 反対するs, the levitation of the medium, the 外見 of materialized 手渡すs and 直面するs, lights, and the playing of musical 器具s without human 接触する. All these phenomena took place, as we have seen, at a much earlier date with the medium D.D. Home, but when Sir William Crookes 招待するd his 科学の brethren to come and 診察する them they 拒絶する／低下するd. Now for the first time these strange facts were the 支配する of 長引かせるd 調査 by men of European 評判. Needless to say, these experimenters were at first 懐疑的な in the highest degree, and いわゆる "実験（する）s" (those often silly 警戒s which may 敗北・負かす the very 反対する 目的（とする）d at) were the order of the day. No medium in the whole world has been more rigidly 実験（する）d than this one, and since she was able to 納得させる the 広大な 大多数 of her sitters, it is （疑いを）晴らす that her mediumship was of no ordinary type. It is little use pointing out that no psychic 研究員 should be 認める to the s饌nce room without at least some elementary knowledge of the 複雑さs of mediumship and the 権利 条件s for its unfoldment, or without, for instance, an understanding of the basic truth that it is not the medium alone, but the sitters 平等に, who are factors in the success of the 実験. Not one 科学の man in a thousand 認めるs this, and the fact that Eusapia 勝利d in spite of such a tremendous 障害（者） is an eloquent 尊敬の印 to her 力／強力にするs.

The mediumistic career of this humble, 無学の Neapolitan woman, of より勝るing 利益／興味 同様に as of extreme importance in its results, 供給（する）s yet another instance of the lowly 存在 used as the 器具 to 粉々にする the sophistries of the learned. Eusapia was born on January 21, 1854, and died in 1918. Her mediumship began to manifest itself when she was about fourteen years of age. Her mother died at her birth, and her father when she was twelve years old. At the house of friends with whom she went to stay she was 説得するd to sit at a （米）棚上げする／（英）提議する with others. At the end of ten minutes the （米）棚上げする／（英）提議する was levitated, the 議長，司会を務めるs began to dance, the curtains in the room to swell, and glasses and 瓶／封じ込めるs to move about. Each sitter was 実験（する）d in turn to discover who was 責任がある the movements, and in the end it was decided that Eusapia was the medium. She took no 利益／興味 in the 訴訟／進行s, and only 同意d to have その上の sittings to please her hosts and 妨げる herself from 存在 sent to a convent. It was not until her twenty-second or twenty-third year that her Spiritualistic education began, and then, によれば M. Flammarion, it was directed by an ardent Spiritualist, Signor Damiani.

In connexion with this period Eusapia relates a singular 出来事/事件. At Naples an English lady who had become the wife of Signor Damiani was told at a （米）棚上げする／（英）提議する s饌nce by a spirit, giving the 指名する of John King, to 捜し出す out a woman 指名するd Eusapia, the street and the number of the house 存在 明示するd. He said she was a powerful medium through whom he ーするつもりであるd to manifest. Madame Damiani went to the 演説（する）／住所 示すd and 設立する Eusapia Palladino, of whom she had not 以前 heard. The two women held a s饌nce and John King controlled the medium, whose guide or 支配（する）／統制する he continued ever after to be.

Her first introduction to the European 科学の world （機の）カム through Professor Chiaia, of Naples, who in 1888 published in a 定期刊行物 問題／発行するd in Rome a letter to Professor Lombroso, 詳細（に述べる）ing his experiences and 招待するing this celebrated alienist to 調査／捜査する the medium for himself. It was not until 1891 that Lombroso 受託するd this 招待, and in February of that year he had two sittings with Eusapia in Naples. He was 変えるd, and wrote: "I am filled with 混乱 and 悔いる that I 戦闘d with so much persistence the 可能性 of the facts called Spiritualistic." His 転換 led many important 科学の men in Europe to 調査／捜査する, and from now onward Madame Palladino was kept busy for many years with 実験（する） sittings.

Lombroso's Naples sittings in 1891 were followed by the Milan （売買）手数料，委託（する）／委員会／権限 in 1892, which 含むd Professor Schiaparelli, Director of the 観測所 of Milan; Professor Gerosa, 議長，司会を務める of Physics; Ermacora, Doctor of Natural Philosophy; M. Aksakof, 議員 of 明言する／公表する to the Emperor of Russia; Charles du Prel, Doctor of Philosophy in Munich; and Professor Charles Richet, of the University of Paris. Seventeen sittings were held. Then （機の）カム 調査s in Naples in 1893; in Rome, 1893-4; in Warsaw, and フラン, in 1894 — the latter under the direction of Professor Richet, Sir Oliver 宿泊する, Mr. F.W.H. Myers, and Dr. Ochorowicz; in 1895 at Naples; and in the same year in England, at Cambridge, in the house of Mr. F.W.H. Myers, in the presence of Professor and Mrs. Sidgwick, Sir Oliver 宿泊する and Dr. Richard Hodgson. They were continued in 1895 in フラン at the house of 陸軍大佐 de Rochas; in 1896 at Tremezzo, at Auteuil, and at Choisy Yvrac; in 1897 at Naples, Rome, Paris, Montfort, and Bordeaux; in Paris in November, 1898, in the presence of a 科学の 委員会 composed of MM. Flammarion, Charles Richet, A. de Rochas, Victorien Sardou, Jules Claretie, Adolphe Bisson, G. Delanne, G. de Fontenay, and others; also in 1901 at the Minerva Club in Geneva, in the presence of Professors Porro, Morselli, Bozzano, Venzano, Lombroso, Vassalo, and others. There were many other 実験の sittings with 科学の men, both in Europe and in America.

Professor Chiaia, in his letter to Professor Lombroso already referred to, gave this picturesque description of the phenomena occurring with Eusapia. He 招待するd him to 観察する a special 事例／患者 which he considers worthy of the serious attention of the mind of a Lombroso, and continues:

The 事例／患者 I allude to is that of an 無効の woman who belongs to the humblest class of society. She is nearly thirty years old and very ignorant; her look is neither fascinating nor endowed with the 力／強力にする which modern criminologists call irresistible; but when she wishes, be it by day or by night, she can コースを変える a curious group for an hour or so with the most surprising phenomena. Either bound to a seat or 堅固に held by the 手渡すs of the curious, she attracts to her the articles of furniture which surround her, 解除するs them up, 持つ／拘留するs them 一時停止するd in the 空気／公表する like Mahomet's 棺, and makes them come 負かす／撃墜する again with undulatory movements, as if they were obeying her will. She 増加するs their 負わせる or 少なくなるs it によれば her 楽しみ. She 非難するs or taps upon the 塀で囲むs, the 天井, the 床に打ち倒す, with 罰金 rhythm and cadence. In 返答 to the requests of the 観客s, something like flashes of electricity shoot 前へ／外へ from her 団体／死体, and envelop her or enwrap the 観客s of these marvellous scenes. She draws upon cards that you 持つ／拘留する out, everything that you want—人物／姿／数字s, 署名s, numbers, 宣告，判決s—by just stretching out her 手渡す toward the 示すd place.

If you place in the corner of the room a 大型船 含む／封じ込めるing a 層 of soft clay, you find after some moments the imprint in it of a small or a large 手渡す, the image of a 直面する (前線 見解（をとる） or profile) from which a plaster cast can be taken. In this way portraits of a 直面する taken at different angles have been 保存するd, and those who 願望（する） so to do can thus make serious and important 熟考する／考慮するs.

This woman rises in the 空気／公表する, no 事柄 what 禁止（する）d tie her 負かす／撃墜する. She seems to be upon the empty 空気／公表する, as on a couch, contrary to all the 法律s of gravity; she plays on musical 器具s—組織／臓器s, bells, tambourines — as if they had been touched by her 手渡すs or moved by the breath of invisible gnomes. This woman at times can 増加する her stature by more than four インチs.

Professor Lombroso, as we have seen, was 利益／興味d enough by this graphic account to 調査／捜査する, with the result that he was 変えるd. The Milan 委員会 (1892), the next to 実験, say in their 報告（する）／憶測:

It is impossible to count the number of times that a 手渡す appeared and was touched by one of us. 十分である it to say that 疑問 was no longer possible. It was indeed a living human 手渡す which we saw and touched, while at the same time the 破産した／（警察が）手入れする and 武器 of the medium remained 明白な, and her 手渡すs were held by those on either 味方する of her.

Many phenomena occurred in the light 供給（する）d by two candles and an oil-lamp, and the same occurrences were 証言，証人／目撃するd in 十分な light when the medium was in trance. Dr. Ochorowicz 説得するd Eusapia to visit Warsaw in 1894., and the 実験s there were in the presence of men and women 著名な in 科学の and philosophical circles. The 記録，記録的な／記録する of these sittings says that 部分的な／不平等な and 完全にする levitations of the （米）棚上げする／（英）提議する and many other physical phenomena were 得るd. These levitations occurred while both the medium's feet were 明白な in the light, and when her feet were tied and held by a sitter ひさまづくing under the （米）棚上げする／（英）提議する.

Sir Oliver 宿泊する.

After the sittings at Professor Richet's house on the Ile Roubaud in 1894, Sir Oliver 宿泊する in the course of his 報告（する）／憶測 to the English Society for Psychical 研究 said:

However the facts are to be explained, the 可能性 of the facts I am constrained to 収容する／認める. There is no その上の room in my mind for 疑問. Any person without invincible prejudice who had had the same experience would have come to the same 幅の広い 結論, viz.: that things hitherto held impossible do 現実に occur. The result of my experience is to 納得させる me that 確かな phenomena usually considered 異常な do belong to the order of nature, and, as a corollary from this, that these phenomena せねばならない be 調査／捜査するd and 記録，記録的な／記録するd by persons and societies 利益／興味d in natural knowledge.*

* 定期刊行物 Of The S.P.R., Vol. VI, Nov. 1894., pp. 334, 360.

At the 会合 at which Sir Oliver 宿泊する's 報告（する）／憶測 was read, Sir William Crookes drew attention to the resemblance of the phenomena occurring with Eusapia to those that happened in the presence of D.D. Home. Sir Oliver 宿泊する's 報告（する）／憶測 was 逆に 非難するd by Dr. Richard Hodgson, then absent in the 部隊d 明言する／公表するs, and as a consequence Eusapia Palladino and Dr. Hodgson were 招待するd to England, and a 一連の sittings were held at Cambridge at the house of Mr. F.W.H. Myers in August and September, 1895. These "Cambridge 実験s," as they were called, were for the most part 不成功の, and it was （人命などを）奪う，主張するd that the medium was 繰り返して （悪事，秘密などを）発見するd in 詐欺. A 広大な／多数の／重要な 取引，協定 has been written on both 味方するs in the 激烈な／緊急の 論争 that followed. It is enough to say that competent 観察者／傍聴者s 辞退するd to 受託する this 判決 on Eusapia, and that they roundly 非難するd the methods 可決する・採択するd by the Cambridge group of experimenters.

It is 利益／興味ing to 解任する that an American reporter, on the occasion of Eusapia's visit to his country in 1910, bluntly asked the medium if she had ever been caught tricking. Here is Eusapia's frank reply: "Many times I have been told so. You see, it is like this. Some people are at the （米）棚上げする／（英）提議する who 推定する／予想する tricks—in fact, they want them. I am in a trance. Nothing happens. They get impatient. They think of the tricks—nothing but tricks. They put their mind on the tricks, and—I—and I automatically 答える／応じる. But it is not often. They 単に will me to do them. That is all." This sounds like Eusapia's ingenious 採択 of a defence she has heard others make on her に代わって. At the same time it has no 疑問 an element of truth in it, the psychological 味方する of mediumship 存在 little understood.

Two important 観察s may be made in this connexion. First, as Dr. Hereward Carrington pointed out, さまざまな 実験s 行為／行うd with the 反対する of duplicating the phenomena by fraudulent means resulted in 完全にする 失敗 in almost every 事例／患者. Second, that the Cambridge sitters were 明らかに 完全に ignorant of the 存在 and 操作／手術 of what may be called the "ectoplasmic 四肢," a 現象 観察するd in the 事例／患者 of Slade and other mediums. Carrington says: "All the 反対s Mrs. Sidgwick raises might be met if we could suppose that Eusapia materializes for the time 存在 a third arm, which produces these phenomena, and which recedes into her 団体／死体 at the 結論 of a 現象." Now, strange as it may appear, this is just the 結論 to which abundant 証拠 points. As 早期に as 1894. Sir Oliver 宿泊する saw what he 述べるs as an "外見 as of extra 四肢s," continuous with Eusapia's 団体／死体 or very の近くに to it. With that 保証／確信 which ignorance so often assumes, the 編集（者）の comment in the 定期刊行物 Of The Society for Psychical 研究, wherein Sir Oliver's account was printed, says: "It is hardly necessary to 発言／述べる that the 連続 of the 'spirit' 四肢s with the 団体／死体 of the medium is prima facie a circumstance 堅固に suggestive of 詐欺."

But later 科学の 捜査官／調査官s amply 確認する Sir Oliver 宿泊する's surmise. Professor Bottazzi 明言する／公表するs:

Another time, later on, the same 手渡す was placed on my 権利 forearm, without squeezing it. On this occasion I not only carried my left 手渡す to the 位置／汚点／見つけ出す, but I looked, so I could see and feel at the same time: I saw a human 手渡す, of natural colour, and I felt with 地雷 the fingers and the 支援する of a lukewarm, nervous, rough 手渡す. The 手渡す 解散させるd, and (I saw it with my 注目する，もくろむs) 退却／保養地d as if into Madame Palladino's 団体／死体, 述べるing a curve. I 自白する that I felt some 疑問 as to whether Eusapia's left 手渡す had 解放する／自由なd itself from my 権利 手渡す, to reach my forearm, but at the same instant I was able to 証明する to myself that the 疑問 was groundless, because our two 手渡すs were still in 接触する in the ordinary way. If all the 観察するd phenomena of the seven s饌nces were to disappear from my memory, this one I could never forget.

Professor Galeotti, in July, 1907, plainly saw what he called the 二塁打ing of the left arm of the medium. He exclaimed: "Look, I see two left 武器, 同一の in 外見! One is on the little （米）棚上げする／（英）提議する, and it is that which M. Bottazzi touches, and the other seems to come out of her shoulder—to approach her, and touch her, and then return and melt into her 団体／死体 again. This is not an hallucination." At a s饌nce in July, 1905, at the house of M. Berisso, when Eusapia's 手渡すs were 完全に controlled and 明白な to all, Dr. Venzano and others 現在の "distinctly saw a 手渡す and an arm covered by a dark sleeve 問題／発行する from the 前線 and upper part of the 権利 shoulder of the medium." Much 類似の 証言 might be given.

に向かって a 熟考する／考慮する of the 複雑さs of mediumship, 特に with Eusapia, the に引き続いて 事例／患者 is deserving of serious attention. In a sitting with Professor Morselli, Eusapia had been （悪事，秘密などを）発見するd 解放するing her 手渡す from the professor's しっかり掴む and stretching it out to reach a trumpet which was on the （米）棚上げする／（英）提議する. She was 妨げるd, however, from doing this. The 報告（する）／憶測 then says:

At this moment, while the 支配（する）／統制する was certainly more rigorous than ever, the trumpet was raised from the （米）棚上げする／（英）提議する and disappeared into the 閣僚, passing between the medium and Dr. Morselli. Evidently the medium had 試みる／企てるd to do with her 手渡す what she subsequently did mediumistically. Such a futile and foolish 試みる／企てる at 詐欺 is inexplicable. There is no 疑問 about the 事柄; this time the medium did not touch, and could not touch, the trumpet; and even if she could have touched it she could not have 伝えるd it into the 閣僚, which was behind her 支援する.

It may be について言及するd that a corner of the room was curtained off to form what is called a "閣僚" (i.e. an enclosure to gather "力／強力にする") and that Eusapia, unlike most other mediums, sat outside it, about a foot distant from the curtains behind her.

The Society for Psychical 研究 in 1895 had decided that Eusapia's phenomena were all fraudulent, and would have no more to do with her. But on the Continent of Europe group after group of 科学の inquirers, 可決する・採択するing the most rigorous 警戒s, 是認するd Eusapia's 力／強力にするs. Then in 1908 the Society for Psychical 研究 decided to 調査／捜査する this medium once more. It 指名するd three of its most 有能な sceptics. One, Mr. W. W. Baggally, a member of the 会議, had been 調査／捜査するing psychic phenomena for more than thirty-five years, and during that time—with the exception, perhaps, of a few 出来事/事件s at a s饌nce with Eusapia a few years before—had never 証言，証人／目撃するd a 選び出す／独身 本物の physical 現象. "Throughout his 調査s he had invariably （悪事，秘密などを）発見するd 詐欺, and nothing but 詐欺." Also, he was an 専門家 conjurer. Mr. Everard Feilding, the 名誉として与えられる 長官 of the society, had been 調査／捜査するing for some ten years, but "during all that time he had never seen one physical 現象 which appeared to him to be conclusively 証明するd," unless, again, perhaps in the 事例／患者 of a s饌nce with Eusapia. Dr. Hereward Carrington, the third of the 指名された人s, though he had …に出席するd countless s饌nces, could say, until he sat with Eusapia, "I had never seen one 選び出す／独身 manifestation of the physical order which I could consider 本物の."

At first blush this 記録，記録的な／記録する of the three 捜査官／調査官s seems like a 鎮圧するing blow to the 仮定／引き受けることs of the Spiritualists. But in the 調査 of Eusapia Palladino this trio of sceptics met their Waterloo. The 十分な story of their long and 患者 研究 of this medium at Naples will be 設立する in Dr. Hereward Carrington's 調書をとる／予約する, "Eusapia Palladino and Her Phenomena" (1909).

As 証拠 of the careful 調査 of 科学の 捜査官／調査官s on the Continent, we may について言及する that Professor Morselli 公式文書，認めるd no より小数の than thirty nine 際立った types of phenomena occurring with Eusapia Palladino.

The に引き続いて 出来事/事件s may be について言及するd because they can 井戸／弁護士席 be classed under the 長，率いるing "Foolproof." Of a s饌nce in Rome in 1894, in the presence of Professor Richet, Dr. Schrenck Notzing, Professor Lombroso, and others, the 報告（する）／憶測 says:

Hoping to 得る the movement of an 反対する without 接触する, we placed a little piece of paper 倍のd in the form of the letter "A" under a glass, and upon a レコード of light pasteboard. Not 存在 successful in this, we did not wish to 疲労，（軍の）雑役 the medium, and we left the apparatus upon the large （米）棚上げする／（英）提議する; then we took our places around the little （米）棚上げする／（英）提議する, after having carefully shut all the doors, the 重要なs of which I begged my guests to put in their pockets, in order that we might not be （刑事）被告 of not having taken all necessary 警戒s.

The light was 消滅させるd. Soon we heard the glass resound on our （米）棚上げする／（英）提議する, and having procured a light, we 設立する it in the 中央 of us, in the same position, upside 負かす／撃墜する, and covering the little piece of paper; only the cardboard レコード was wanting. We sought for it in vain. The s饌nce ended. I 行為／行うd my guests once more into the antechamber. M. Richet was the first to open the door—井戸／弁護士席 bolted on the inside. What was not his surprise when he perceived 近づく to the threshold of the door, on the other 味方する of it, upon the staircase, the レコード that we had sought for so long! He 選ぶd it up, and it was identified by all as the card placed under the glass.

A strong 客観的な proof 価値（がある） 記録，記録的な／記録するing is the fact that M. de Fontenay photographed さまざまな 手渡すs appearing over Eusapia's 長，率いる, and in one photograph the medium's 手渡すs can be seen to be securely held by the 捜査官／調査官s. Reproductions of these photographs are given in the "Annals of Psychical Science" (April, 1908, p. 181 et seq.).

At the sixth and last s饌nce of the series at Genoa with Professor Morselli in 1906-7, an 効果的な 実験（する） was 工夫するd. The medium was tied to the couch with a 厚い, 幅の広い 禁止（する）d, of the 肉親，親類d used in 亡命s to fasten 負かす／撃墜する maniacs, and 有能な of 存在 tied very tightly without cutting the flesh. Morselli, with experience as an alienist, 成し遂げるd the 操作／手術, and also 安全な・保証するd the wrists and ankles. After a red electric lamp of ten-candle 力／強力にする had been lighted, the （米）棚上げする／（英）提議する, which was 解放する／自由な from all 接触する, moved from time to time, small lights were seen and a 手渡す. At one 行う／開催する／段階 the curtains in 前線 of the 閣僚 opened, giving a 見解（をとる） of the medium lying securely bound. "The phenomena," says an account, "were inexplicable considering that the position （判決などを）下すd movement on her part impossible."

Here, in 結論, are two accounts, out of many, of 納得させるing materializations. The first is 関係のある by Dr. Joseph Venzano in the "Annals of Psychical Science" (Vol. VI, p. 164., September, 1907). Light was 供給するd by a candle, enabling the 人物／姿／数字 of the medium to be seen:

In spite of the dimness of the light I could distinctly see Madame Palladino and my fellow sitters. Suddenly I perceived that behind me was a form, 公正に／かなり tall, which was leaning its 長，率いる on my left shoulder and sobbing violently, so that those 現在の could hear the sobs: it kissed me 繰り返して. I 明確に perceived the 輪郭（を描く）s of this 直面する, which touched my own, and I felt the very 罰金 and abundant hair in 接触する with my left cheek, so that I could be やめる sure that it was a woman. The （米）棚上げする／（英）提議する then began to move, and by typtology gave the 指名する of a の近くに family connexion who was known to no one 現在の except myself. She had died some time before, and on account of incompatibility of temperament there had been serious 不一致s with her. I was so far from 推定する／予想するing this typtological 返答 that I at first thought this was a 事例／患者 of coincidence of 指名する, but while I was mentally forming this reflection I felt a mouth, with warm breath, touch my left ear and whisper, in a low 発言する／表明する in Genoese dialect, a succession of 宣告，判決s, the murmur of which was audible to the sitters. These 宣告，判決s were broken by bursts of weeping, and their gist was 繰り返して to implore 容赦 for 傷害s done to me, with a fullness of 詳細（に述べる） connected with family 事件／事情／状勢s which could only be known to the person in question. The 現象 seemed so real that I felt compelled to reply to the excuses 申し込む／申し出d me with 表現s of affection, and to ask 容赦 in my turn if any 憤慨 of the wrongs referred to had been 過度の. But I had scarcely uttered the first syllables when two 手渡すs, with exquisite delicacy, 適用するd themselves to my lips and 妨げるd my continuing. The form then said to me, "Thank you," embraced me, kissed me, and disappeared.

With other mediums there have been finer materializations than this one, and in better light, but in this 事例／患者 there was 内部の, mental 証拠 of 身元.

The last example we shall give occurred in Paris, in 1898, at a sitting at which M. Flammarion was 現在の, when M. Le Bocain 演説（する）／住所d a materialized spirit in Arabic, 説: "If it is really thou, Rosalie, who art in the 中央 of us, pull the hair on the 支援する of my 長，率いる three times in succession." About ten minutes later, and when M. Le Bocain had almost 完全に forgotten his request, he felt his hair pulled three separate times, just as he had 願望（する）d. He says: "I certify this fact, which, besides, formed for me a most 納得させるing proof of the presence of a familiar spirit の近くに about us." He 追加するs that it is hardly necessary to say that Eusapia knows no Arabic.

対抗者s and a section of psychic 研究員s 競う that the 証拠 for phenomena occurring at s饌nces is of little value because the usual 観察者／傍聴者s have no knowledge of the 資源s of conjurers. In New York in 1910 Dr. Hereward Carrington took with him to a s饌nce given by Eusapia, Mr. Howard Thurston, whom he 述べるs as the most 公式文書，認めるd magician in America. Mr. Thurston who, with his assistant, controlled the 手渡すs and feet of the medium in a good light, wrote:

I 証言，証人／目撃するd in person the （米）棚上げする／（英）提議する levitations of Madame Eusapia Palladinoand am 完全に 納得させるd that the phenomena I saw were not 予定 to 詐欺 and were not 成し遂げるd by the 援助（する） of her feet, 膝s, or 手渡すs.

He 申し込む／申し出d to give a thousand dollars to a charitable 会・原則 if it could be 証明するd that this medium could not levitate the （米）棚上げする／（英）提議する without 訴える手段／行楽地 to trickery or 詐欺.

It will be asked what has been the 結果 of all the years of 調査 行為／行うd with this medium. A number of scientists 持つ／拘留するing with Sir David Brewster that "Spirit" is the last thing they will give in to have invented ingenious hypotheses to account for the phenomena, of the 本物の nature of which they are fully 納得させるd. 陸軍大佐 de Rochas tried to explain them by what he called "exteriorization of motivity." M. de Fontenay spoke of a dynamic theory of 事柄; others believe in "ectenic 軍隊" and "集団の／共同の consciousness," and the 活動／戦闘 of the subconscious mind, but those 事例／患者s, 井戸／弁護士席 authenticated, where the 操作／手術 of an 独立した・無所属 知能 is 明確に shown, make these 試みる／企てるd explanations untenable. さまざまな experimenters were 軍隊d to 可決する・採択する the Spiritualist hypothesis as the only one that explained all the facts in a reasonable way. Dr. Venzano says:

In the greater number of the materialized forms perceived by us either by sight, 接触する, or 審理，公聴会, we were able to 認める points of resemblance to 死んだ persons, 一般に our 親族s, unknown to the medium and known only to those 現在の who were 関心d with the phenomena.

Dr. Hereward Carrington speaks with no uncertain 発言する／表明する. Regarding Mrs. Sidgwick's opinion that it is useless to 推測する whether the phenomena are Spiritualistic in character, or whether they 代表する "some unknown 生物学の 法律," until the facts themselves have been 設立するd, he says: "I must say that before I 得るd my sittings I, too, took Mrs. Sidgwick's 見解（をとる）." And he continues: "My own sittings 納得させるd me finally and conclusively that 本物の phenomena do occur, and, that 存在 the 事例／患者, the question of their 解釈／通訳 自然に ぼんやり現れるs before me. I think that not only is the Spiritualistic hypothesis 正当化するd as a working theory, but it is, in fact, the only one 有能な of rationally explaining the facts."*

* Eusapia Palladino and Her Phenomena, by Hereward Carrington Ph.D., pp. 250-1.

The mediumship of Eusapia Palladino, as we said at the 手始め, was 類似の to that of others, but she had the advantage of enlisting the attention of men of 影響（力） whose published accounts of her phenomena have had a 負わせる not given to the utterances of いっそう少なく 井戸／弁護士席-known people. Lombroso in particular has 記録，記録的な／記録するd his 有罪の判決s in his 井戸／弁護士席-known 調書をとる／予約する, "After Death — What?" (1909). Eusapia was the means of 論証するing the reality of 確かな facts not 受託するd by 正統派の science. It is easier for the world to 否定する these facts than to explain them, and that is the course usually 可決する・採択するd.

Those who try to explain away all Eusapia's mediumship by alluding to her superficial habit of playing conscious or unconscious tricks upon the sitters are 簡単に deceiving themselves. That such tricks are played is beyond all question. Lombroso, who 完全に 是認するs the 有効性，効力 of her mediumship, 述べるs the tricks thus:

Many are the crafty tricks she plays, both in the 明言する／公表する of trance (unconsciously) and out of it—for example, 解放する／自由なing one of her two 手渡すs, held by the 監査役s, for the sake of moving 反対するs 近づく her; making touches; slowly 解除するing the 脚s of the （米）棚上げする／（英）提議する by means of one of her 膝s and one of her feet; and feigning to adjust her hair and then slyly pulling out one hair and putting it over the little balance tray of a letter-weigher ーするために lower it. She was seen by Faifofer, before her s饌nces, furtively 集会 flowers in a garden, that she might feign them to be "apports" by availing herself of the shrouding dark of the room. And yet her deepest grief is when she is （刑事）被告 of trickery during the s饌nces —（刑事）被告 不正に, too, いつかs, it must be 自白するd, because we are now sure that phantasmal 四肢s are superimposed (or 追加するd to) her own and 行為／法令／行動する as their 代用品，人, while all the time they were believed to be her own 四肢s （悪事，秘密などを）発見するd in the 行為／法令／行動する of cozening for their owner's behoof.

In her visit to America, which was late in life when her 力／強力にするs were at a low ebb, she was （悪事，秘密などを）発見するd in these obvious tricks and 感情を害する／違反するd her sitters to such an extent that they discarded her, but Howard Thurston, the famous conjurer, narrates that he 決定するd to 無視（する） these things and continued the sitting, with the result that he 得るd an undoubted materialization. Another 井戸／弁護士席-known sitter 退位させる／宣誓証言するd that at the very moment when he was reproaching her for moving some 反対する with her 手渡す, another 反対する, やめる out of her reach, moved across the （米）棚上げする／（英）提議する. Her 事例／患者 is certainly a peculiar one, for it may be most truthfully said of her that no medium has ever more certainly been 証明するd to have psychic 力／強力にするs, and no medium was ever more certainly a cheat upon occasions. Here, as always, it is the 肯定的な result which counts.

Eusapia had a peculiar 不景気 of her parietal bone, 予定, it is said, to some 事故 in her childhood. Such physical defects are very often associated with strong mediumship. It is as if the bodily 証拠不十分 原因（となる）d what may be 述べるd as a dislocation of the soul, so that it is more detached and 有能な of 独立した・無所属 活動／戦闘. Thus Mrs. Piper's mediumship followed upon two 内部の 操作／手術s, Home's went with the tubercular diathesis, and many other 事例／患者s might be 引用するd. Her nature was hysterical, impetuous and wayward, but she 所有するd some beautiful traits. Lombroso says of her that she had "a singular 親切 of heart which leads her to lavish her 伸び（る）s upon the poor, and upon 幼児s ーするために relieve their misfortunes, and which impels her to feel boundless pity for the old and the weak, and to be awake at night thinking of them. The same goodness of heart 運動s her to 保護する animals that are 存在 maltreated by はっきりと rebuking their cruel 抑圧者s." This passage may be commended to the attention of those who think that psychic 力／強力にする savours of the devil.

II. — GREAT MEDIUMS FROM 1870 TO 1900:
CHARLES H. FOSTER, MADAME D'ESPﾉRANCE,
WILLIAM EGLINTON, STAINTON MOSES

THERE were many 著名な and some 悪名高い mediums in the period from 1870 to 1900. Of these D.D. Home, Slade, and Monck have already been について言及するd. Four others, whose 指名するs will live in the history of the movement, are the American, C. H. Foster, Madame d'Esp駻ance, Eglinton, and the Rev. W. Stainton Moses. A short account of each of these will now be given.

Charles H. Foster is fortunate in having a 伝記作家 who was such an admirer that he called him "the greatest spiritual medium since Swedenborg." There is a 傾向 on the part of writers to 誇張する the （人命などを）奪う，主張するs of the particular 極度の慎重さを要する with whom they have been brought in 接触する. 非，不，無 the いっそう少なく, Mr. George C. Bartlett in his "The Salem Seer" shows that he had の近くに personal 知識 with Foster, and that he really was a very remarkable medium. His fame was not 限定するd to America, for he travelled 広範囲にわたって and visited both Australia and 広大な／多数の／重要な Britain. In the latter country he made friends with Bulwer Lytton, visited Knebworth, and became the 初めの of Margrave in "A Strange Story."

Charles H. Foster. From a Photograph.

Foster seems to have been a clairvoyant of 広大な／多数の／重要な 力／強力にする, and had the peculiar gift of 存在 able to bring out the 指名する or 初期のs of the spirit which he 述べるd upon his own 肌, usually upon his forearm. This 現象 was so often repeated and so closely 診察するd that there can be no possible 疑問 as to the fact. What may have been the 原因（となる） of the fact is another 事柄. There were many points about Foster's mediumship which 示唆するd an 延長するd personality, rather than an outside 知能. It is, for example, 率直に incredible that the spirits of the 広大な／多数の／重要な 出発／死d, such as Virgil, Camoens and Cervantes, should have been in 出席 upon this unlearned New Englander, and yet we have Bartlett's 当局 for the fact, illustrated with many quotations, that he held conversations with such （独立の）存在s, who were ready to 引用する the 状況 in any stanza which might be selected out of their copious 作品.

Such 証拠 of familiarity with literature far beyond the capacity of the medium 耐えるs some analogy to those 調書をとる／予約する 実験（する）s frequently carried out of late years, where a line from any 容積／容量 in a library is readily 引用するd. They need not 示唆する the actual presence of the author of such a 容積／容量, but might rather depend upon some undefined 力／強力にする of the 緩和するd etheric self of the medium, or かもしれない some other （独立の）存在 of the nature of a 支配（する）／統制する who could 速く gather （警察などへの）密告，告訴（状） in some supernal fashion. Spiritualists have so overpowering a 事例／患者 that they need not （人命などを）奪う，主張する all psychic phenomena as having やむを得ず their 額面価格, and the author 自白するs that he has frequently 観察するd how much that has somewhere, some time, been placed on 記録，記録的な／記録する in print or 令状ing is 伝えるd 支援する to us, though by no normal means could such print or 令状ing be 協議するd at any time by the medium.

Foster's peculiar gift, by which 初期のs were scrawled upon his flesh, had some comic results. Bartlett narrates how a Mr. Adams 協議するd Foster. "As he was leaving, Mr. Foster told him that in all his experience he had never known one individual to bring so many spiritsthe room 存在 literally packed with them, coming and going. About two o'clock the next morning Mr. Foster called to mesaying: 'George, will you please light the gas? I cannot sleep; the room is still filled with the Adams family, and they seem to me to be 令状ing their 指名するs all over me.' And to my astonishment a 名簿（に載せる）／表（にあげる） of 指名するs of the Adams family was 陳列する，発揮するd upon his 団体／死体. I counted eleven 際立った 指名するs; one was written across his forehead, others on his 武器, and several on his 支援する." Such anecdotes certainly give a 扱う to the scoffer, and yet we have much 証拠 that the sense of humour is 強めるd rather than dulled upon the Other 味方する.

The gift of 血-red letters upon Foster's 肌 would seem to compare closely with the 井戸／弁護士席-known 現象 of the stigmata appearing upon the 手渡すs and feet of devout worshippers. In the one 事例／患者 集中 of the individual's thoughts upon the one 支配する has had an 客観的な result. In the other, it may be that the 集中 from some invisible （独立の）存在 has had a 類似の 影響. We must 耐える in mind that we are all spirits, whether we be in the 団体／死体 or out, and have the same 力／強力にするs in 変化させるing degree.

Foster's 見解（をとる）s as to his own profession seem to have been very contradictory, for he frequently 宣言するd, like Margaret Fox-Kane and the Davenports, that he would not 請け負う to say that his phenomena were 予定 to spiritual 存在s, while, on the other 手渡す, all his sittings were 行為／行うd on the （疑いを）晴らす 仮定／引き受けること that they were so. Thus he would minutely 述べる the 外見 of the spirit and give messages by 指名する from it to the 生き残るing 親族s. Like D.D. Home, he was exceedingly 批判的な of other mediums, and would not believe in the photographic 力／強力にするs of Mumler, though those 力／強力にするs were 同様に attested as his own. He seems to have had in an 誇張するd degree the volatile spirit of the typical medium, easily 影響（力）d for good or ill. His friend, who was 明確に a の近くに 観察者／傍聴者, says of him:

He was extravagantly 二重の. He was not only Dr. Jekyll and Mr. Hyde, but he 代表するd half a dozen different Jekylls and Hydes. He was strangely gifted, and on the other 手渡す he was woefully deficient. He was an unbalanced genius, and at times, I should say, insane. He had a heart so large indeed that it took in the world; 涙／ほころびs for the afflicted; money for the poor; the chords of his heart were touched by every sigh. At other times his heart shrunk up until it disappeared. He would become pouty, and with the petulance of a child would 乱用 his best friends. He wore out many of his friends, as an unbreakable horse does its owner. No harness fitted Foster. He was not vicious, but 絶対 uncontrollable. He would go his own way, which way was often the wrong way. Like a child he seemed to have no forethought. He seemed to live for to-day, caring nothing for to-morrow. If it were possible, he did 正確に／まさに as he wished to do, 関わりなく consequences. He would take no one's advice, 簡単に because he could not. He seemed impervious to the opinions of others, and 明らかに 産する／生じるd to every 願望（する）; but after all he did not 乱用 himself much, as he continued in perfect health until the final breaking up. When asked, "How is your health?" his favourite 表現 was, "Excellent. I am 簡単に bursting with physical health." The same 二重の nature showed itself in his work. Some days he would sit at the （米）棚上げする／（英）提議する all day, and far into the night, under tremendous mental 緊張する. He would do this day after day, and night after night. Then days and weeks would come when he would do 絶対 nothing—turn hundreds of dollars away and disappoint the people, without any 明らかな 推論する／理由, save he was in the mood for loafing.

Elizabeth d'Esp駻ance.

Madame d'Esp駻ance, whose real 指名する was Mrs. Hope, was born in 1849 and her career 延長するd over thirty years, her activities covering the Continent as 井戸／弁護士席 as 広大な／多数の／重要な Britain. She was first brought to the notice of the general public by T. P. Barkas, a 井戸／弁護士席-known 国民 of Newcastle. The medium at that time was a young girl of 普通の／平均（する） middle-class education. When in 半分-trance, however, she 陳列する，発揮するd to a 示すd degree that gift of 知恵 and knowledge which St. Paul places at the 長，率いる of his spiritual 部類. Barkas narrates how he 用意が出来ている long 名簿（に載せる）／表（にあげる）s of questions which covered every 支店 of science and that the answers were 速く written out by the medium, usually in English, but いつかs in German and even in Latin. Mr. Barkas, in summing up these s饌nces, says*:

It will be 認める by all that no one can by normal 成果／努力 answer in 詳細（に述べる） 批判的な and obscure questions in many difficult departments of science with which she is 完全に unacquainted; it will その上の be 認める that no one can 普通は see and draw with minute 正確 in 完全にする 不明瞭; that no one can by any normal 力／強力にする of 見通し read the contents of の近くにd letters in the dark; that no one who is 完全に unacquainted with the German language can 令状 with rapidity and 正確 long communications in German; and yet all these phenomena took place through this medium, and are 同様に 信じる／認定／派遣するd as are many of the ordinary occurrences of daily life.

* Psychological Review, Vol. I, p. 224.

It must be 認める, however, that until we know the 限界s of the 延長するd 力／強力にするs produced by a 解放 or 部分的な／不平等な 解放 of the etheric 団体／死体, we cannot 安全に put 負かす／撃墜する such manifestations to spirit 介入. They showed a remarkable personal psychic individuality and かもしれない nothing more.

But Madame d'Esp駻ance's fame as a medium depends upon many gifts which were more undoubtedly Spiritualistic. We have a very 十分な account of these from her own pen, for she wrote a 調書をとる／予約する, called "影をつくる／尾行する Land," which may 階級 with A. J. Davis's "魔法 Staff" and Turvey's "The Beginnings of Seership," as の中で the most remarkable psychic autobiographies in our literature. One cannot read it without 存在 impressed by the good feeling and honesty of the writer.

In it she narrates, as other 広大な／多数の／重要な 極度の慎重さを要するs have done, how in her 早期に childhood she would play with spirit children who were as real to her as the living. This 力／強力にする of clairvoyance remained with her through life, but the rarer gift of materialization was 追加するd to it. The 調書をとる／予約する already 引用するd 含む／封じ込めるd photographs of Yolande, a beautiful Arab girl, who was to this medium what Katie King was to Florence Cook. Not unfrequently she was materialized when Madame d'Esp駻ance was seated outside the 閣僚 in 十分な 見解（をとる） of the sitters. The medium thus could see her own strange emanation, so intimate and yet so 際立った. The に引き続いて is her own description:

Her thin draperies 許すd the rich olive 色合い of her neck, shoulders, 武器 and ankles to be plainly 明白な. The long 黒人／ボイコット waving hair hung over her shoulders to below her waist and was 限定するd by a small turban-形態／調整d 長，率いる-dress. Her features were small, straight and piquant; the 注目する，もくろむs were dark, large and lively; her every movement was as 十分な of grace as those of a young child, or, as it struck me then when I saw her standing half shyly, half boldly, between the curtains, like a young 魚の卵-deer.

In 述べるing her sensations during a s饌nce, Madame d'Esp駻ance speaks of feeling as if spiders' webs were woven about her 直面する and 手渡すs. If a little light 侵入するd between the curtains of the 閣僚 she saw a white, misty 集まり floating about like steam from a locomotive, and out of this was 発展させるd a human form. A feeling of emptiness began as soon as what she calls the spider's web 構成要素 was 現在の, with loss of 支配（する）／統制する of her 四肢s.

The Hon. Alexander Aksakof, of St. Petersburg, a 井戸／弁護士席-known psychical 研究員 and editor of Psychische Studien, has 述べるd in his 調書をとる／予約する, "A 事例／患者 of 部分的な／不平等な Dematerialization," an 驚くべき／特命の／臨時の s饌nce at which this medium's 団体／死体 was partly 解散させるd. Commenting on this, he 観察するs: "The frequently 公式文書，認めるd fact of the resemblance of the materialized form to that of the medium here finds its natural explanation. As that form is only a duplication of the medium, it is natural that it should have all her features."

This may, as Aksakof says, be natural, but it is 平等に natural that it should 刺激する the ridicule of the sceptic. A larger experience, however, would 納得させる him that the ロシアの scientist is 権利. The author has sat at materializing s饌nces where he has seen the duplicates of the medium's 直面する so 明確に before him that he has been ready to 公然と非難する the 訴訟／進行s as fraudulent, but with patience and a greater accumulation of 力／強力にする he has seen later the 開発 of other 直面するs which could by no possible stretch of imagination be turned into the medium's. In some 事例／患者s it has seemed to him that the invisible 力／強力にするs (who often produce their 影響s with little regard for the misconstructions which may arise from them) have used the actual physical 直面する of the unconscious medium and have adorned it with ectoplasmic appendages ーするために transform it. In other 事例／患者s one could believe that the etheric 二塁打 of the medium has been the basis of the new 創造. So it was いつかs with Katie King, who occasionally closely 似ているd Florence Cook in feature even when she 異なるd utterly in stature and in colouring. On other occasions the materialized 人物／姿／数字 is 絶対 different. The author has 観察するd all three 段階s of spirit construction in the 事例／患者 of the American medium, 行方不明になる Ada Besinnet, whose ectoplasmic 人物／姿／数字 いつかs took the 形態／調整 of a muscular and 井戸／弁護士席-developed Indian. The story of Madame d'Esp駻ance corresponds closely with these varieties of 力／強力にする.

Mr. William Oxley, the compiler and publisher of that remarkable work in five 容積／容量s する権利を与えるd "Angelic 発覚s," has given an account of twenty-seven roses 存在 produced at a s饌nce by Yolande, the materialized 人物／姿／数字, and of the materialization of a rare 工場／植物 in flower. Mr. Oxley 令状s:

I had the 工場／植物 (ixora crocata) photographed next morning, and afterwards brought it home and placed it in my 温室 under the gardener's care. It lived for three months, when it shrivelled up. I kept the leaves, giving most of them away except the flower and the three 最高の，を越す leaves which the gardener 削減（する） off when he took 告発（する），告訴（する）／料金 of the 工場／植物.

At a s饌nce on June 28, 1890, in the presence of M. Aksakof and Professor Butlerof, of St. Petersburg, a golden lily, seven feet high, is said to have been materialized. It was kept for a week and during that time six photographs of it were taken, after which it 解散させるd and disappeared. A photograph of it appears in "影をつくる／尾行する Land" (直面するing p. 328)

A feminine form, somewhat taller than the medium, and known by the 指名する of Y-Ay-Ali, excited the 最大の 賞賛. Mr. Oxley says: "I have seen many materialized spirit forms, but for perfection of symmetry in 人物／姿／数字 and beauty of countenance I have seen 非，不，無 like unto that." The 人物／姿／数字 gave him the 工場／植物 which had been materialized, and then drew 支援する her 隠す. She implanted a kiss on his 手渡す and held out her own, which he kissed.

"As she was in the light rays, I had a good 見解（をとる） of her 直面する and 手渡すs. The countenance was beautiful to gaze upon, and the 手渡すs were soft, warm, and perfectly natural, and, but for what followed, I could have thought I held the 手渡す of a 永久の 具体的に表現するd lady, so perfectly natural, yet so exquisitely beautiful and pure."

He goes on to relate how she retired to within two feet of the medium in the 閣僚, and in sight of all "徐々に dematerialized by melting away from the feet 上向きs, until the 長，率いる only appeared above the 床に打ち倒す, and then this grew いっそう少なく and いっそう少なく until a white 位置／汚点／見つけ出す only remained, which, continuing for a moment or two, disappeared."

At the same s饌nce an 幼児 form materialized and placed three fingers of its tiny 手渡す in Mr. Oxley's. Mr. Oxley afterwards took its 手渡す in his and kissed it. This occurred in August, 1880.

Mr. Oxley 記録，記録的な／記録するs a very 利益／興味ing experience of high evidential value. While Yolande, the Arab girl, was speaking to a lady sitter, "the 最高の，を越す part of her white drapery fell of and 明らかにする／漏らすd her form. I noticed that the form was imperfect, as the 破産した／（警察が）手入れする was 未開発の and the waist uncontracted, which was a 実験（する） that the form was not a lay 人物／姿／数字." He might have 追加するd, nor that of the medium.

令状ing on "How a Medium Feels During Materializations," Madame d'Esp駻ance throws some light on the curious sympathy 絶えず seen to 存在する between the medium and the spirit form. 述べるing a s饌nce at which she sat outside the 閣僚, she says*:

And now, another small and delicate form appears, with its little 武器 stretched out. Someone at the far end of the circle rises, approaches it, and they embrace. I hear inarticulate cries, "Anna, oh, Anna, my child, my dear child!" Then another person rises and throws her 武器 around the spirit; その結果 I hear sobs and exclamations, mingled with benedictions. I feel my 団体／死体 moved from 味方する to 味方する; everything grows dark before my 注目する，もくろむs. I feel someone's 武器 around my shoulders; someone's heart （警官の）巡回区域，受持ち区域s against my bosom. I feel that something happens. No one is 近づく me; no one 支払う／賃金s the slightest attention to me. Every 注目する，もくろむ is 直す／買収する，八百長をするd upon that little 人物／姿／数字, white and slender, in the 武器 of the two women in 嘆く／悼むing.

It must be my heart that I hear （警官の）巡回区域，受持ち区域ing so distinctly, yet, surely, someone's 武器 are around me; never have I felt an embrace more plainly. I begin to wonder. Who am I? Am I the apparition in white, or am I that which remains seated in the 議長，司会を務める? Are those my 武器 around the neck of the 年上の woman? Or are those 地雷 which 嘘（をつく） before me on my （競技場の）トラック一周? Am I the phantom, and if so, what shall I call the 存在 in the 議長，司会を務める?

Surely, my lips are kissed; my cheeks are moist with the 涙／ほころびs so plentifully shed by the two women. But how can that be? This feeling of 疑問 as to one's own 身元 is fearful. I wish to 延長する one of the 手渡すs lying in my （競技場の）トラック一周. I cannot do so. I wish to touch someone so as to make perfectly 確かな whether I am I, or only a dream; whether Anna is I, and if I am, in some sort, lost in her 身元.

* Medium And Daybreak, 1893, p. 46.

While the medium is in this 明言する／公表する of distracted 疑問 another little spirit child who had materialized comes and slips her 手渡すs into those of Madame d'Esp駻ance.

How happy I am to feel the touch, even of a little child. My 疑問s, as to who and where I am, are gone. And while I am experiencing all this, the white form of Anna disappears in the 閣僚 and the two women return to their places, tearful, shaken with emotion, but intensely happy.

It is not surprising to learn that when a sitter at one of Madame d'Esp駻ance's s饌nces 掴むd the materialized 人物／姿／数字, he 宣言するd it to be the medium herself. In this connexion Aksakof's 見解（をとる）s* on the general question are of 利益／興味:

One may 掴む the materialized form, and 持つ／拘留する it, and 保証する himself that he 持つ／拘留するs nothing except the medium herself, in flesh and bone; and it is not yet a proof of 詐欺 on the medium's part. In fact, （許可，名誉などを）与えるing to our hypothesis, what could happen if we 拘留する the medium's 二塁打 by 軍隊, when it is materialized to such a degree that nothing but an invisible simulacre of the medium remains in the seat behind the curtain? It is obvious that the simulacre—that small 部分, fluid and ethereal—will be すぐに 吸収するd into the already compactly materialized form, which 欠如（する）s nothing (of 存在 the medium) but that invisible 残りの人，物.

* A 事例／患者 Of 部分的な／不平等な Dematerialization, p. 181.

M. Aksakof, in the Introduction he has written for Madame d'Esp駻ance's 調書をとる／予約する, "影をつくる／尾行する Land," 支払う／賃金s a high 尊敬の印 to her as a woman and as a medium. He says she was as 利益／興味d as himself in trying to find the truth. She submitted willingly to all the 実験（する）s he 課すd.

One 利益／興味ing 出来事/事件 in the career of Madame d'Esp駻ance was that she 後継するd in reconciling Professor Friese, of Breslau, to Professor Zollner, of Leipzig. The alienation of these two friends had occurred on account of Zollner's profession of Spiritualism, but the English medium was able to give such proofs to Friese that he no longer contested his friend's 結論s.

It should be 発言／述べるd that in the course of Mr. Oxley's 実験s with Madame d'Esp駻ance moulds were taken of the 手渡すs and feet of the materialized 人物／姿／数字s, with wrist and ankle apertures which were too 狭くする to 許す the 撤退 of the 四肢 in any way, save by dematerialization. In 見解（をとる） of the 広大な／多数の／重要な 利益／興味 excited by the paraffin moulds taken in 1922 in Paris from the medium Kluski, it is curious to 反映する that the same 実験 had been 首尾よく carried out, unnoticed save by the psychic 圧力（をかける）, by this Manchester student so far 支援する as 1876.

The latter part of Madame d'Esp駻ance's life, which was spent 大部分は in Scandinavia, was marred by ill health, which was 初めは induced by the shock that she 支えるd at the いわゆる "（危険などに）さらす" when Yolande was 掴むd by some injudicious 研究員 at Helsingfors in 1893. No one has 表明するd more 明確に than she how much 極度の慎重さを要するs を煩う the ignorance of the world around them. In the last 一時期／支部 of her remarkable 調書をとる／予約する she 取引，協定s with the 支配する. She 結論するs: "They who come after me may perchance 苦しむ as I have done through ignorance of God's 法律s. Yet the world is wiser than it was, and it may be that they who （問題を）取り上げる the work in the next 世代 will not have to fight, as I did, the 狭くする bigotry and 厳しい judgments of the 'unco' guid'."

* * * * *

EACH of the mediums 扱う／治療するd in this 一時期／支部 has had one or more 調書をとる／予約するs 充てるd to his or her career. In the 事例／患者 of William Eglinton there is a remarkable 容積／容量, "'Twixt Two Worlds," by J. S. 農業者, which covers most of his activities.

William Eglinton.

Eglinton was born at Islington on July 10, 1857, and, after a 簡潔な／要約する period at school, entered the printing and publishing 商売／仕事 of a 親族. As a boy he was 極端に imaginative, 同様に as dreamy and 極度の慎重さを要する, but, unlike so many other 広大な／多数の／重要な mediums, he showed in his boyhood no 調印する of 所有するing any psychic 力／強力にするs. In 1874, when he was seventeen years of age, Eglinton entered the family circle by means of which his father was 調査／捜査するing the 申し立てられた／疑わしい phenomena of Spiritualists. Up to that time the circle had 得るd no results, but when the boy joined it the （米）棚上げする／（英）提議する rose 刻々と from the 床に打ち倒す until the sitters had to stand to keep their 手渡すs on it. Questions were answered to the satisfaction of those 現在の. At the next sitting on the に引き続いて evening, the boy passed into a trance, and evidential communications from his dead mother were received. In a few months his mediumship had developed, and stronger manifestations were 来たるべき. His fame as a medium spread, and he received 非常に／多数の requests for s饌nces, but he resisted all 成果／努力s to induce him to become a professional medium. Finally, he had to 可決する・採択する this course in 1875.

Eglinton thus 述べるs his feelings before entering the s饌nce room for the first time, and the change that （機の）カム over him:

My manner, previous to doing so, was that of a boy 十分な of fun; but as soon as I 設立する myself in the presence of the "inquirers," a strange and mysterious feeling （機の）カム over me, which I could not shake off. I sat 負かす／撃墜する at the （米）棚上げする／（英）提議する, 決定するd that if anything happened I would put a stop to it. Something did happen, but I was 権力のない to 妨げる it. The （米）棚上げする／（英）提議する began to show 調印するs of life and vigour; it suddenly rose off the ground and 刻々と raised itself in the 空気／公表する, until we had to stand to reach it. This was in 十分な gaslight. It afterwards answered, intelligently, questions which were put to it, and gave a number of 実験（する） communications to persons 現在の.

The next evening saw us 熱望して sitting for その上の manifestations, and with a larger circle, for the news had got 広範囲にわたって spread that we had "seen ghosts and talked to them," together with 類似の 報告（する）／憶測s.

After we had read the customary 祈り, I seemed to be no longer of this earth. A most ecstatic feeling （機の）カム over me, and I presently passed into a trance. All my friends were novices in the 事柄, and tried さまざまな means to 回復する me, but without result. At the end of half an hour I returned to consciousness, feeling a strong 願望（する） to relapse into the former 条件. We had communications which 証明するd conclusively, to my mind, that the spirit of my mother had really returned to us. I then began to realize how mistaken —how utterly empty and unspiritual—had been my past life, and I felt a 楽しみ indescribable in knowing, beyond a 疑問, that those who had passed from earth could return again, and 証明する the immortality of the soul. In the quietness of our family circlewe enjoyed to the 十分な extent our communion with the 出発／死d, and many are the happy hours I have spent in this way.

In two 尊敬（する）・点s his work 似ているs that of D.D. Home. His s饌nces were usually held in the light, and he always agreed willingly to any 提案するd 実験（する）s. A その上の strong point of similarity was the fact that his results were 観察するd and 記録，記録的な／記録するd by many 著名な men and by good 批判的な 証言，証人／目撃するs.

Eglinton, like Home, travelled a 広大な／多数の／重要な 取引，協定, and his mediumship was 証言，証人／目撃するd in many places. In 1878 he sailed for South Africa. The に引き続いて year he visited Sweden, Denmark, and Germany. In February, 1880, he went to Cambridge University and held sittings under the 後援 of the Psychological Society. In March he 旅行d to Holland, thence 訴訟／進行 to Leipzig, where he gave sittings to Professor Zollner and others connected with the University. Dresden and Prague followed, and in Vienna in April over thirty s饌nces were held which were …に出席するd by many members of the aristocracy. In Vienna he was the guest of Baron Hellenbach, the 井戸／弁護士席-known author, who in his 調書をとる／予約する, "Prejudices of Mankind," has 述べるd the phenomena that occurred there. After returning to England, he sailed for America on February 12, 1881, remaining there about three months. In November of the same year he went to India, and after 持つ／拘留するing 非常に／多数の s饌nces in Calcutta, returned in April, 1882. In 1883 he again visited Paris, and in 1885 was in Vienna and Paris. He subsequently visited Venice, which he 述べるd as "a veritable hotbed of Spiritualism."

In Paris, in 1885, Eglinton met M. Tissot, the famous artist, who sat with him and subsequently visited him in England. A remarkable materializing s饌nce at which two 人物／姿／数字s were plainly seen, and one, a lady, was 認めるd as a relation, has been immortalized by Tissot in a mezzotint する権利を与えるd "Apparition Medianimique." This beautiful, artistic 生産／産物, a copy of which hangs at the offices of the London Spiritualist 同盟, shows the two 人物／姿／数字s illuminated by spirit lights which they are carrying in their 手渡すs. Tissot also 遂行する／発効させるd a portrait etching of the medium, and this is to be 設立する as the frontispiece to Mr. 農業者's 調書をとる／予約する, "'Twixt Two Worlds."

A typical example of his 早期に physical mediumship is 述べるd* by 行方不明になる Kislingbury and Dr. Carter Blake (Lecturer in Anatomy at Westminster Hospital):

Mr. Eglinton's coat-sleeves were sewn together behind his 支援する 近づく the wrist with strong white cotton; the tying 委員会 then bound him in his 議長，司会を務める, passing the tape 一連の会議、交渉／完成する his neck, and placed him の近くに behind the curtain (of the 閣僚) 直面するing the company, with his 膝s and feet in sight. A small 一連の会議、交渉／完成する （米）棚上げする／（英）提議する with さまざまな 反対するs upon it was placed before the medium outside the 閣僚 and in 見解（をとる） of the sitters; the little stringed 器具 known as the Oxford Chimes was laid inverted across his 膝s, and a 調書をとる／予約する and a 手渡す-bell were placed upon it. In a few moments the strings were played upon, though no 明白な 手渡す was touching them, the 調書をとる／予約する, the 前線 of which was turned に向かって the sitters, opened and shut (this was repeated a 広大な／多数の／重要な number of times, so that all 現在の saw the 実験 unmistakably), and the handbell was rung from within, that is, without 存在 raised from the board. The musical box placed 近づく the curtain, but fully in sight, was stopped and 始める，決める going, while the lid remained shut. Fingers, and at times a whole 手渡す, were now and then protruded through the curtain. An instant after one of these had appeared, Captain Rolleston was requested to thrust his arm through the curtain and ascertain whether the tying and sewing were as at first. He 満足させるd himself that they were, and the same 証言 was given by another gentleman later on.

* The Spiritualist, May 12, 1876, p. 221.

This was one of a 一連の 実験の s饌nces held under the 後援 of the British 国家の 協会 of Spiritualists, at their rooms, 38 広大な／多数の／重要な Russell Street, London. Referring to these, The Spiritualist says*:

The 実験（する） manifestations with Mr. Eglinton are of 広大な／多数の／重要な value, not because other mediums may not 得る 平等に conclusive results, but because in his 事例／患者 they had been 観察するd and 記録，記録的な／記録するd by good 批判的な 証言，証人／目撃するs whose 証言 will carry 負わせる with the public.

* May 12, 1876.

At the beginning Eglinton's materializations were 得るd in the moonlight, while all 現在の sat 一連の会議、交渉／完成する a （米）棚上げする／（英）提議する, and there was no 閣僚. The medium, too, was usually conscious. He was induced to sit in the dark for manifestations by a friend who had been to a s饌nce with a professional medium. Having thus started he was 明らかに 強いるd to continue, but 明言する／公表するd that the results 得るd were of a いっそう少なく spiritual character. A feature of his materializing s饌nces was the fact that he sat の中で those 現在の and that his 手渡すs were held. Under these 条件s 十分な-form materialization s were seen in light which was 十分な for the 承認 of those appearing.

In January, 1877, Eglinton gave a 一連の nonprofessional s饌nces at the house, off Park 小道／航路, of Mrs. Makdougall Gregory (未亡人 of Professor Gregory, of Edinburgh). They were …に出席するd by Sir Patrick and Lady Colquhoun, Lord Borthwick, Lady Jenkinson, Rev. Maurice Davies, D.D., Lady Archibald Campbell, Sir William Fairfax, Lord and Lady 開始する-寺, General Brewster, Sir Garnet and Lady Wolseley, Lord and Lady Avonmore, Professor Blackie, and many others. Mr. W. Harrison (editor of The Spiritualist) 述べるs one of these s饌nces*:

Last Monday evening ten or twelve friends sat 一連の会議、交渉／完成する a large circular （米）棚上げする／（英）提議する, with their 手渡すs joined, under which 条件s Mr. W. Eglinton, the medium, was held on both 味方するs. There were no other persons in the room than those seated at the （米）棚上げする／（英）提議する. An 満了する／死ぬing 解雇する／砲火／射撃 gave a 薄暗い light, permitting only the 輪郭（を描く）s of 反対するs to be 明白な. The medium sat at that part of the （米）棚上げする／（英）提議する which was nearest to the 解雇する／砲火／射撃, その結果 his 支援する was to the light. A form, of the 十分な 割合s of a man, rose slowly from the 床に打ち倒す to about the level of the 辛勝する／優位 of the （米）棚上げする／（英）提議する; it was about a foot behind the 権利 肘 of the medium. The other nearest sitter was Mrs. Wiseman, of Orme Square, Bayswater. This form was covered with white drapery, but no features were 明白な. As it was の近くに to the 解雇する／砲火／射撃, it could be seen distinctly by those 近づく it. It was 観察するd by all who were so placed that the 辛勝する／優位 of the （米）棚上げする／（英）提議する or 介入するing sitters did not 削減（する） oft the 見解（をとる） of the form; thus it was 観察するd by four or five persons altogether, and was not the result of subjective impressions. After rising to the level of the 辛勝する／優位 of the （米）棚上げする／（英）提議する, it sank downwards, and was no more seen, having 明らかに exhausted all the 力／強力にする. Mr. Eglinton was in a strange house and in evening dress. Altogether it was a 実験（する） manifestation which could not have been produced by 人工的な means.

* The Spiritualist, Feb. 23, 1877, p. 96.

One sitting 述べるd by Mr. Dawson Rogers showed remarkable features. It was held on February 17, 1885, in the presence of fourteen sitters, under 実験（する） 条件s. Though an inner room was used as a 閣僚, Mr. Eglinton did not stay there, but paced about の中で the sitters, who were arranged in horseshoe 形式. A form materialized and passed 一連の会議、交渉／完成する the room shaking 手渡すs with each one. Then the form approached Mr. Eglinton, who was 部分的に／不公平に supported from 落ちるing by Mr. Rogers, and, taking the medium by the shoulders, dragged him into the 閣僚. Mr. Rogers says: "The form was that of a man taller by several インチs and older than the medium. He was apparelled in a white flowing 式服, and was 十分な of life and 活気／アニメーション, and at one time was fully ten feet away from the medium."

Particular 利益／興味 大（公）使館員s to that 段階 of his mediumship known as Psychography, or 予定する-令状ing. With regard to this there is an 圧倒的な 集まり of 証言. In 見解（をとる） of the wonderful results he 得るd it is worthy of 公式文書，認める that he sat for over three years without receiving a scratch of 令状ing. It was from the year 1884 that he concentrated his 力／強力にするs on this form of manifestation, which was considered to be most ふさわしい to beginners, 特に as all the s饌nces were held in the light. Eglinton, in 辞退するing to give a s饌nce for materialization to a party of inquirers who had had no experience of this 段階, wrote giving the に引き続いて 推論する／理由 for his 活動／戦闘: "I 持つ／拘留する that a medium is placed in a very responsible position, and that he has a 権利 to 満足させる, as far as he かもしれない can, those who come to him. Now, my experience, which is a 変化させるd one, leads me to the 結論 that no sceptic, however 井戸／弁護士席-意向d or honest, can be 納得させるd by the 条件s 勝つ／広く一帯に広がるing at a materialization s饌nce, and the result is その上の scepticism on his part, and 激しい非難 of the medium. It is different when there is a harmonious circle of Spiritualists who are 前進するd enough to 証言，証人／目撃する such phenomena, and with whom I shall always be delighted to sit; but a neophyte must be 用意が出来ている by other methods. If your friend cares to come to a 予定する-令状ing s饌nce I shall be happy to arrange an hour, さもなければ I must 拒絶する／低下する to sit, for the 推論する／理由s 明言する／公表するd above, and which must commend themselves to you as to all thinking Spiritualists."

In the 事例／患者 of Eglinton, it may be explained that ありふれた school 予定するs were used (the sitter 存在 at liberty to bring his own 予定するs), and after 存在 washed, a crumb of 予定する pencil was placed on the upper surface and the 予定する placed under the leaf of the （米）棚上げする／（英）提議する, 圧力（をかける）d against it and held by the 手渡す of the medium, whose thumb was 明白な on the upper surface of the （米）棚上げする／（英）提議する. Presently the sound of 令状ing was heard, and on the signal of three taps 存在 given, the 予定する was 診察するd and 設立する to 含む／封じ込める a written message. In the same way two 予定するs of the same size were used, bound tightly together with cord, and also what are known as box 予定するs, to which a lock and 重要な are 大（公）使館員d. On many occasions 令状ing was 得るd on a 選び出す／独身 予定する 残り／休憩（する）ing on the upper surface of the （米）棚上げする／（英）提議する, with the pencil between it and the （米）棚上げする／（英）提議する.

Mr. Gladstone had a sitting with Eglinton on October 29, 1884, and 表明するd himself as very 利益／興味d in what took place. When an account of this sitting appeared in Light it was copied by nearly all the 主要な papers throughout the country, and the movement 伸び（る）d かなり by this publicity. At the 結論 of the s饌nce Mr. Gladstone is 報告（する）／憶測d as 説: "I have always thought that 科学の men run too much in a groove. They do noble work in their own special lines of 研究, but they are too often indisposed to give any attention to 事柄s which seem to 衝突 with their 設立するd 方式s of thought. Indeed, they not infrequently 試みる／企てる to 否定する that into which they have never 問い合わせd, not 十分に realizing the fact that there may かもしれない be 軍隊s in nature of which they know nothing." すぐに afterwards Mr. Gladstone, while never professing himself to be a Spiritualist, showed his 支えるd 利益／興味 in the 支配する by joining the Society for Psychical 研究.

Eglinton did not escape the usual attacks. In June, 1886, Mrs. Sidgwick, wife of Professor Sidgwick, of Cambridge, one of the 創立者s of the Society for Psychical 研究, published an article in the 定期刊行物 Of The S.P.R. する権利を与えるd "Mr. Eglinton,"* in which, after giving other people's descriptions from over forty s饌nces for 予定する-令状ing with this medium, she says: "For myself, I have now no hesitation in せいにするing the 業績／成果s to clever conjuring." She had no personal experience with Eglinton, but based her belief on the impossibility of 持続するing continuous 観察 during the manifestations. In the columns of Light Eglinton 招待するd 証言 from sitters who were 納得させるd of the genuineness of his mediumship, and in a later special 補足（する） of the same 定期刊行物 a very large number 答える／応じるd, many of them 存在 members and associates of the S.P.R. Dr. George Herschell, an experienced amateur conjurer of fourteen years' standing, furnished one of the many 納得させるing replies to Mrs. Sidgwick.

* June, 1886, pp. 282-324.1886, p. 309.

The Society for Psychical 研究 also published minute accounts of the results 得るd by Mr. S. J. Davey, who professed to 得る by trickery 類似の and even more wonderful results in 予定する-令状ing than those occurring with Eglinton.* Mr. C.C. Massey, barrister, a very competent and experienced 観察者／傍聴者, and a member of the S.P.R., 具体的に表現するd the 見解（をとる）s of many others when he wrote to Eglinton in 言及／関連 to Mrs. Sidgwick's article:

I やめる 同意する in what you say that she "adduces not one 粒子 of 証拠" in support of this most injurious judgment which is …に反対するd to a 広大な／多数の／重要な 団体／死体 of excellent 証言, only 遭遇（する）d by presumptions contrary, as it seems to me, to ありふれた sense and to all experience.

* 訴訟／進行s Of The S.P.R. , Vol. IV, pp. 416-487.

On the whole, Mrs. Sidgwick's 無分別な attack on the medium had a good 影響, because it called 前へ／外へ a 容積／容量 of more or いっそう少なく 専門家 証言 in favour of the genuineness of the manifestations occurring with him.

Eglinton, like so many other mediums for physical manifestations, had his "（危険などに）さらすs." One of these was in Munich, where he had been engaged to give a 一連の twelve s饌nces. Ten of these had 証明するd very successful, but at the eleventh a mechanical frog was discovered in the room, and though the medium's 手渡すs were held, he was 告発（する），告訴（する）／料金d with 詐欺 because the musical 器具s, having been 内密に blackened, 黒人／ボイコット was afterwards 設立する on him. Three months later a sitter 自白するd that he had brought the mechanical toy into the room. No explanation of the blackening was 来たるべき, but the fact of the medium's 手渡すs 存在 held should have been 十分な refutation.

A fuller knowledge since that time has shown us that physical phenomena depend upon ectoplasm, and that this ectoplasm is reabsorbed into the 団体／死体 of the medium carrying any colouring 事柄 with it. Thus, in the 事例／患者 of 行方不明になる Goligher after an 実験 with carmine, Dr. Crawford 設立する stains of carmine in さまざまな parts of her 肌. Thus, both in the 事例／患者 of the mechanical frog and of the lamp-黒人／ボイコット, it was, as so often happens, the "exposers" who were in the wrong and not the unfortunate medium.

A more serious 告発（する），告訴（する）／料金 against him was made by Archdeacon Colley, who 宣言するd * that at the house of Mr. Owen Harries, where Eglinton was giving a s饌nce, he discovered in the medium's portmanteau some muslin and a 耐えるd, with which 部分s of drapery and hair 削減（する） from 申し立てられた／疑わしい materialized 人物／姿／数字s corresponded. Mrs. Sidgwick, in her article in the S.P.R. 定期刊行物, 再生するd Archdeacon Colley's 告発（する），告訴（する）／料金s, and Eglinton, in his general reply to her, contents himself with a flat 否定, 発言／述べるing that he was absent in South Africa when the 告発（する），告訴（する）／料金s were published and did not see them until years after.

* Medium And Daybreak, 1878, pp. 698, 730. The Spiritualist, 1879, Vol. XIV, pp. 83, 135. 1886, p. 324.

Discussing this 出来事/事件, Light in a 主要な articlesays that the 告発（する），告訴（する）／料金s in question were fully 調査／捜査するd by the 会議 of the British 国家の 協会 of Spiritualists and 解任するd on the ground that the 会議 could by no means get direct 証拠 from the accusers. It goes on:

Mrs. Sidgwick has 抑えるd very 構成要素 facts in her quotation as printed in the 定期刊行物. In the first place the 申し立てられた／疑わしい circumstances occurred two years previous to the letter in which the accuser made his 告発（する），告訴（する）／料金, during which time he made no public move in the 事柄, and only did so at all in consequence of personal pique against the 会議 of the late B.N.A.S. In the second place, the 抑えるd 部分s of the letter 引用するd by Mrs. Sidgwick 耐える upon their 直面する the 示す of utter worthlessness. We 断言する that no one accustomed to 診察する and 重さを計る 証拠 in a 科学の manner would have （許可，名誉などを）与えるd to the correspondence the slightest serious attention without the clearest corroborative 証言.

非，不，無 the いっそう少なく, it must be 認める that when so whole-hearted a Spiritualist as Archdeacon Colley makes so 限定された a 告発（する），告訴（する）／料金, it becomes a 墓／厳粛／彫る／重大な 事柄 which cannot be lightly 解任するd. There is always the 可能性 that a 広大な／多数の／重要な medium, finding his 力／強力にするs 砂漠ing him—as such 力／強力にするs do—should 訴える手段／行楽地 to 詐欺 ーするために fill up the gap until they return. Home has narrated how his 力／強力にする was suddenly taken from him for a year and then returned in 十分な plenitude. When a medium lives on his work such a hiatus must be a serious 事柄 and tempt him to 詐欺. However that may have been in this particular instance, it is 確かな , as has surely been shown in these pages, that there is a 集まり of 証拠 as to the reality of the 力／強力にするs of Eglinton which cannot かもしれない be shaken. の中で other 証言，証人／目撃するs to his 力／強力にするs is Kellar, the famous conjurer, who 認める, as many other conjurers have done, that psychic phenomena far transcend the 力／強力にするs of the juggler.

There is no writer who has left his 示す upon the 宗教的な 味方する of Spiritualism so 堅固に as the Reverend W. Stainton Moses. His 奮起させるd writings 確認するd what had already been 受託するd, and defined much which was nebulous. He is 一般に 受託するd by Spiritualists as 存在 the best modern exponent of their 見解（をとる）s. They do not, however, regard him as final or infallible, and in posthumous utterances which 耐える good 証拠 of 存在 veridical, he has himself 宣言するd that his 大きくするd experience has 修正するd his 見解（をとる）s upon 確かな points. This is the 必然的な result of the new life to each of us. These 宗教的な 見解（をとる）s will be 扱う／治療するd in the separate 一時期／支部 which 取引，協定s with the 宗教 of Spiritualists.

The Rev. Stainton Moses.

Besides 存在 a 宗教的な teacher of an 奮起させるd type, Stainton Moses was a strong medium, so that he was one of the few men who could follow the apostolic precept and 論証する not only by words but also by 力／強力にする. In this short account it is the physical 味方する which we must 強調する.

Stainton Moses was born in Lincolnshire on November 5, 1839, and was educated at Bedford Grammar School and Exeter College, Oxford. He turned his thoughts に向かって the 省, and after some years' service as a curate in the 小島 of Man and どこかよそで he became a master at University College School. It is remarkable that in the course of his wanderjahre he visited the 修道院 of 開始する Athos, and spent six months there—a rare experience for an English Protestant. He was 保証するd later that this 示すd the birth of his psychic career.

Whilst Stainton Moses was a curate he had an 適切な時期 of showing his bravery and sense of 義務. A 厳しい 疫病／流行性の of smallpox broke out in the parish which was without a 居住（者） doctor. His 伝記作家 says: "Day and night he was in 出席 at the 病人の枕元 of some poor 犠牲者 who was stricken by the fell 病気, and いつかs after he had soothed the 苦しんでいる人's dying moments by his ministrations he was compelled to 連合させる the offices of priest and gravedigger and 行為／行う the interment with his own 手渡すs." It is no wonder that when he left he received a 堅固に worded testimonial from the inhabitants, which may be summed up in the one 宣告，判決, "The longer we have known you and the more we have seen of your work, the greater has our regard for you 増加するd."

It was in 1872 that his attention was drawn to Spiritualism through s饌nces with Williams and 行方不明になる Lottie Fowler. Before long he 設立する that he himself 所有するd the gift of mediumship to a very unusual extent. At the same time he was 誘発するd to make a 徹底的な 熟考する／考慮する of the 支配する, bringing his strong intellect to 耐える upon every 段階 of it. His writings, under the 署名 of "M.A. Oxon.," are の中で the classics of Spiritualism. They 含む "Spirit Teachings," "Higher 面s of Spiritualism," and other 作品. Finally, he became editor of Light, and 支えるd its high traditions for many years. His mediumship 刻々と 進歩d until it 含むd almost every physical 現象 with which we are 熟知させるd.

These results were not 得るd until he had passed through a period of 準備. He says:

For a long time I failed in getting the 証拠 I 手配中の，お尋ね者, and if I had done as most 捜査官／調査官s do, I should have abandoned the 追求（する），探索（する） in despair. My 明言する／公表する of mind was too 肯定的な, and I was 軍隊d to take some personal 苦痛s before I 得るd what I 願望（する）d. Bit by bit, here a little and there a little, the 証拠 （機の）カム, as my mind opened to receive it. Some six months were spent in 執拗な daily 成果／努力s to bring home to me proof of the perpetuated 存在 of human spirits and their 力／強力にする to communicate.

In Stainton Moses's presence 激しい （米）棚上げする／（英）提議するs rose in the 空気／公表する, and 調書をとる／予約するs and letters were brought from one room into another in the light. There is 独立した・無所属 証言 to these manifestations from 信頼できる 証言，証人／目撃するs.

The late Serjeant Cox, in his 調書をとる／予約する "What am I?" 記録，記録的な／記録するs the に引き続いて 出来事/事件 which occurred with Stainton Moses:

On Tuesday, June 2nd, 1813, a personal friend, a gentleman of high social position, a 卒業生（する） of Oxford, （機の）カム to my 住居 in Russell Square, to dress for a dinner party to which we were 招待するd. He had 以前 展示（する）d かなりの 力／強力にする as a Psychic. Having half an hour to spare we went into the dining-room. It was just six o'clock and, of course, 幅の広い daylight. I was 開始 letters, he was reading The Times. My dining-（米）棚上げする／（英）提議する is of mahogany, very 激しい, old-fashioned, six feet wide, nine feet long. It stands on a Turkey carpet, which much 増加するs the difficulty of moving it. A その後の 裁判，公判 showed that the 部隊d 成果／努力s of two strong men standing were 要求するd to move it one インチ. There was no cloth upon it, and the light fell 十分な under it. No person was in the room but my friend and myself. Suddenly, as we were sitting thus, たびたび（訪れる） and loud rappings （機の）カム upon the （米）棚上げする／（英）提議する. My friend was then sitting 持つ／拘留するing the newspaper with both 手渡すs, one arm 残り／休憩（する）ing on the （米）棚上げする／（英）提議する, the other on the 支援する of a 議長，司会を務める, and turned sidewise from the （米）棚上げする／（英）提議する so that his 脚s and feet were not under the （米）棚上げする／（英）提議する but at the 味方する of it. Presently the solid （米）棚上げする／（英）提議する quivered as if with an ague fit. Then it swayed to and fro so violently as almost to dislocate the big 中心存在-like 脚s, of which there are eight. Then it moved 今後 about three インチs. I looked under it to be sure that it was not touched; but still it moved, and still the blows were loud upon it.

This sudden 接近 of the 軍隊 at such a time and in such a place, with 非，不，無 現在の but myself and my friend, and with no thought then of invoking it, 原因（となる）d the 最大の astonishment in both of us. My friend said that nothing like it had ever before occurred to him. I then 示唆するd that it would be an invaluable 適切な時期, with so 広大な／多数の／重要な a 力／強力にする in 活動／戦闘, to make 裁判，公判 of 動議 without 接触する, the presence of two persons only, the daylight, the place, the size and 負わせる of the （米）棚上げする／（英）提議する, making the 実験 a 決定的な one. Accordingly we stood upright, he on one 味方する of the （米）棚上げする／（英）提議する, I on the other 味方する of it. We stood two feet from it, and held our 手渡すs eight インチs above it. In one minute it 激しく揺するd violently. Then it moved over the carpet a distance of seven インチs. Then it rose three インチs from the 床に打ち倒す on the 味方する on which my friend was standing. Then it rose 平等に on my 味方する. Finally, my friend held his 手渡すs four インチs over the end of the （米）棚上げする／（英）提議する, and asked that it would rise and touch his 手渡す three times. It did so; and then, in 一致 with the like request, it rose to my 手渡す, held at the other end to the same 高さ above it, and in the same manner.

At Douglas, 小島 of Man, during a Sunday in August, 1872, a remarkable 展示 of spirit 力／強力にする was given. The facts 関係のある by Stanton Moses are 確認するd by Dr. and Mrs. Speer, at whose house the phenomena occurred, and they lasted from breakfast-time until ten o'clock at night. 非難するs followed the medium wherever he went in the house and even at church he and Dr. and Mrs. Speer heard them while sitting in their pew. On returning from church Stanton Moses 設立する in his bedroom that 反対するs had been moved from the 洗面所 （米）棚上げする／（英）提議する and laid on the bed in the form of a cross. He went to 召喚する Dr. Speer to 証言，証人／目撃する what had taken place, and on returning to the bedroom discovered that his collar, which he had 除去するd a minute or so before, had in his absence been placed 一連の会議、交渉／完成する the 長，率いる of the improvised cross. He and Dr. Speer locked the door of the bedroom and 延期，休会するd to lunch, but during the course of the meal loud 非難するs occurred and the 激しい dining-（米）棚上げする／（英）提議する was moved three or four times. On a その上の 査察 of the bedroom they 設立する that two other articles from the dressing-事例／患者 had been 追加するd to the cross. The room was again locked, and at three その後の visits fresh 反対するs had been 追加するd to the cross. We are told that on the first occasion there was no one in the house who was likely to play a trick, and that afterwards 適する 警戒s were taken to 妨げる such a thing from happening.

Mrs. Speer's 見解／翻訳／版 of this 一連の events is as follows:

During the time we were at church, 非難するs were heard by each member of the circle in different parts of the pew in which we were all sitting. On our return Mr. S. M. 設立する on his bed three things 除去するd from his dressing （米）棚上げする／（英）提議する, and placed in the form of a cross on his bed. He called Dr. S. into his room to see what had taken place during our absence. Dr. S. heard loud 非難するs on the foot board of the bed. He then locked the door, put the 重要な in his pocket, and left the room 空いている for a time. We went to dinner, and during our meal the large dining-（米）棚上げする／（英）提議する, covered with glass, 磁器, etc., 繰り返して moved, 攻撃するd and rapped; it seemed to be 十分な of life and 動議.

非難するs …を伴ってd the tune of a hymn our little girl was singing, and intelligent 非難するs followed our conversation. We paid several visits to the locked-up room, and each time 設立する an 新規加入 had been made to the cross. Dr. S. kept the 重要な, 打ち明けるd the door, and left the room last. At last all was finished. The cross was placed 負かす／撃墜する the centre of the bed; all the dressing things had been used that our friend had in his travelling dressing-事例／患者. Each time we went into the room 非難するs occurred. At our last visit it was 提案するd to leave a piece of paper and pencil on the bed, and when we returned again we 設立する the 初期のs of three friends of Mr. S. M.'s, all dead, and unknown to anyone in the house but himself. The cross was perfectly symmetrical, and had been made in a locked room that no one could enter, and was indeed a startling manifestation of spirit 力／強力にする.

A 製図／抽選 showing the さまざまな 洗面所 articles in their arranged form is given in Arthur Lillie's "Modern Mystics and Modern 魔法" (p. 72). その上の examples are given in the 虫垂.

At his sittings with Dr. and Mrs. Speer many communications were received, giving proofs of the 身元 of the spirits in the form of 指名するs, dates, and places, unknown to the sitters, but afterwards 立証するd.

A 禁止（する）d of spirits is said to have been associated with his mediumship. Through them a 団体／死体 of teaching was communicated by means of (a)自動的な／(n)自動拳銃 令状ing, beginning on March 30, 1873, and continuing to the year 1880. A 選択 of them is 具体的に表現するd in "Spirit Teachings." In his Introduction to this 調書をとる／予約する Stanton Moses 令状s:

The 支配する-事柄 was always of a pure and elevated character, much of it 存在 of personal 使用／適用, ーするつもりであるd for my own 指導／手引 and direction. I may say that throughout the whole of these written communications, 延長するing in 無傷の 連続 to the year 1880, there is no flippant message, no 試みる／企てる at jest, no vulgarity or incongruity, no 誤った or 誤って導くing 声明, so far as I know or could discover; nothing 相いれない with the avowed 反対する, again and again repeated, of 指示／教授／教育, enlightenment and 指導／手引 by Spirits fitted for the 仕事. 裁判官d as I should wish to be 裁判官d myself, they were what they pretended to be. Their words were words of 誠実, and of sober, serious 目的.

A 詳細（に述べる）d account of the さまざまな persons communicating, many of them having renowned 指名するs, will be 設立する in Mr. A. W. Tetley's 調書をとる／予約する, "The '支配（する）／統制するs' of Stainton Moses" (1923).

Stainton Moses 補佐官d in the 形式 of the Society for Psychical 研究 in 1882, but 辞職するd from that 団体／死体 in 1886 in disgust at its 治療 of the medium William Eglinton. He was the first 大統領，／社長 of the London Spiritualist 同盟, formed in 1884, a position he 保持するd until his death.

In 新規加入 to his 調書をとる／予約するs "Spirit 身元" (1879), "Higher 面s of Spiritualism" (1880), "Psychography" (2nd ed. 1882), and "Spirit Teachｭings" (1883), he 与える／捧げるd frequently to the Spiritualist 圧力（をかける） 同様に as to The Saturday Review, Punch, and other high-class 定期刊行物s.

A 熟達した 要約 of his mediumship was 与える／捧げるd to the 訴訟／進行s Of The Society for Psychical 研究 by Mr. F.W.H. Myers.* In an obituary notice of him Mr. Myers 令状s: "I 本人自身で regard his life as one of the most noteworthy lives of our 世代, and from few men have I heard at first 手渡す facts 類似の in importance for me with those which I heard from him."

* 訴訟／進行s Of The S.P.R., Vol. IX, pp. 245-353. and Vol. XI, pp. 24-113.

The さまざまな mediums 扱う／治療するd in this 一時期／支部 may be said to cover the different types of mediumship 流布している during this period, but there were many who were almost 同様に known as those which have been 引用するd, Thus Mrs. Marshall brought knowledge to many; Mrs. Guppy showed 力／強力にするs which in some directions have never been より勝るd; Mrs. Everitt, an amateur, continued throughout a long life to be a centre of psychic 軍隊; and Mrs. Mellon, both in England and in Australia, excelled in materialization s and in physical phenomena.

III. — THE SOCIETY FOR PSYCHICAL RESEARCH

ANY 十分な account of the activities of the Psychical 研究 Society, with its strangely mingled 記録，記録的な／記録する of usefulness and obstruction, would be out of place in this 容積／容量. There are some points, however, which need to be brought out, and some 事例／患者s which should be discussed. In 確かな directions the work of the society has been excellent, but from the beginning it made the 資本／首都 error of assuming a 確かな supercilious 空気／公表する に向かって Spiritualism, which had the 影響 of 疎遠にするing a number of men who could have been helpful in its 会議s, and, above all, of 感情を害する／違反するing those mediums without whose willing co-操作／手術 the work of the society could not fail to be barren. At the 現在の moment the society 所有するs an excellent s饌nce room, but the difficulty is to 説得する any medium to enter it. This is as it should be, for both the medium and the 原因（となる） he 代表するs are in danger when misrepresentation and injurious 告発（する），告訴（する）／料金s are made as lightly as in the past. Psychical 研究 should show some 尊敬（する）・点 for the feelings and opinions of Spiritualists, for it is very 確かな that without the latter the former would not have 存在するd.

まっただ中に the irritations of what they regard as 不快な／攻撃 批評 Spiritualists must not forget that the society has at さまざまな times done some excellent work. It has, for example, been the mother of many other societies which are more active than itself. It has also 養育するd a number of men both in London and in its American 支店 who have followed the 証拠 and have become whole-hearted 支持するs of the spirit 見解（をとる）. Indeed, it is not too much to say that nearly all the bigger men, the men who showed 調印するs of strong mentality apart from this particular 支配する, 可決する・採択するd the psychic explanation. Sir William Crookes, Sir Oliver 宿泊する, Russel Wallace, Lord Rayleigh, Sir William Barrett, Professor William James, Professor Hyslop, Dr. Richard Hodgson, and Mr. F.W.H. Myers were all in different degrees on the 味方する of the angels.

There had been a previous society of the same nature, the Psychological Society of 広大な／多数の／重要な Britain, which was 設立するd in 1875 by Mr. Serjeant Cox. On the death of this gentleman in 1879 this society 解散させるd. On January 6, 1882, a 会合 was held at the 率先 of Sir William Barrett to consider the 形式 of a new society, and on February 20 it （機の）カム into 存在. Professor Henry Sidgwick of Cambridge was elected 大統領, and の中で the 副／悪徳行為-大統領s was the Rev. W. Stainton Moses. The 会議 含むd such 代表者／国会議員 Spiritualists as Mr. Edmund Dawson Rogers, Mr. Hensleigh Wedgwood, Dr. George Wyld, Mr. Alexander Calder, and Mr. Morell Theobald. We shall see in the course of our review of its history how the Society for Psychical 研究 徐々に 疎遠にするd the sympathies of these members and 原因（となる）d many of them to 辞職する, and how the cleavage thus 早期に begun has gone on 広げるing with the passage of the years.

A manifesto of the society 始める，決めるs out:

It has been 広範囲にわたって felt that the 現在の is an opportune time for making an 組織するd and systematic 試みる／企てる to 調査／捜査する that large group of debatable phenomena 指定するd by such 条件 as mesmeric, psychical and Spiritualistic.

Professor Sidgwick, in his first 大統領の 演説（する）／住所 to the society on July 17, 1882, speaking of the need for psychical 研究, said:

We are all agreed that the 現在の 明言する／公表する of things is a スキャンダル to the enlightened age in which we live, that the 論争 as to the reality of these marvellous phenomena of which it is やめる impossible to 誇張する the 科学の importance, if only a tenth part of what has been 申し立てられた／疑わしい by 一般に 信頼できる 証言，証人／目撃するs could be shown to be true—I say it is a スキャンダル that the 論争 as to the reality of these phenomena should still be going on, that so many competent 証言，証人／目撃するs should have 宣言するd their belief in them, that so many others should be profoundly 利益／興味d in having the question 決定するd, and yet that the educated world, as a 団体／死体, should still be 簡単に in an 態度 of incredulity.

The 態度 of the society, as thus defined by its first 大統領，／社長, was a fair and reasonable one. Answering a 批評 to the 影響 that their 意向 was to 拒絶する as untrustworthy the results of all previous 調査s into psychical phenomena, he said:

I do not 推定する to suppose that I could produce 証拠 better in 質 than much that has been laid before the world by writers of indubitable 科学の repute—men like Mr. Crookes, Mr. Wallace, and the late Professor De Morgan. But it is （疑いを）晴らす from what I have defined as the 目的（とする） of the society, however good some of its 証拠 may be in 質, we 要求する a 広大な／多数の／重要な 取引，協定 more of it.

The educated world, he pointed out, was not yet 納得させるd, and thus more 証拠 must be piled up. He did not 追加する that there was abundant 証拠 already but that the world had not yet troubled to 診察する it.

Returning to this 面 at the の近くに of his 演説（する）／住所 he said:

科学の incredulity has been so long in growing, and has so many and so strong roots, that we shall only kill it, if we are able to kill it at all as regards any of those questions, by burying it alive under a heap of facts. We must keep "pegging away," as Lincoln said; we must 蓄積する fact upon fact, and 追加する 実験 upon 実験, and, I should say, not 口論する人 too much with incredulous 部外者s about the conclusiveness of any one, but 信用 to the 集まり of 証拠 for 有罪の判決. The highest degree of demonstrative 軍隊 that we can 得る out of any 選び出す／独身 記録，記録的な／記録する of 調査 is, of course, 限られた／立憲的な by the 信用 of the 捜査官／調査官. We have done all that we can when the critic has nothing left to 主張する except that the 捜査官／調査官 is in the trick. But when he has nothing else left he will 主張する that. We must 運動 the objector into the position of 存在 軍隊d either to 収容する／認める the phenomena as inexplicable, at least by him, or to 告発する／非難する the 捜査官／調査官s either of lying or cheating or of a blindness or forgetfulness 相いれない with any 知識人 条件 except 絶対の idiocy.

The 早期に work of the society was 充てるd to an 実験の 調査 of thought-移動, a 支配する which Sir William (then Professor) Barrett had brought before the British 協会 in 1876. After long and 患者 研究 it was considered that thought-移動, or telepathy, as it was 指名するd by Mr. F.W.H. Myers, was an 設立するd fact. In the domain of mental phenomena much 価値のある work has been done by the society, and this has been placed on 記録，記録的な／記録する in a systematic and careful manner in the society's "訴訟／進行s." Its 研究s, too, into what are known as "Cross Correspondences" 構成する an important 段階 of its activities. The 調査 of the mediumship of Mrs. Piper was also a 著名な work, to which we shall 言及する later.

Where the society has been いっそう少なく fortunate has been in its consideration of what are known as the physical phenomena of Spiritualism. Mr. E. T. Bennett, for twenty years the assistant 長官 to the society, thus 言及するs to this 面:

It is a remarkable thing, we are inclined to say one of the most remarkable things in the history of the society, that this 支店 of 調査 should have been—it is hardly an exaggeration to say — 絶対 barren of result. It may also be said that the result has been barren in 割合 to the 簡単 of the 申し立てられた／疑わしい phenomena. As to the moving of （米）棚上げする／（英）提議するs and other 反対するs without 接触する, the 生産／産物 of audible 非難するs, and of 明白な lights, opinion, even within the society itself, to say nothing of the outside intelligent world, is in the same 明言する／公表する of 大混乱 as it was twenty years ago. The question of the movement of （米）棚上げする／（英）提議するs without 接触する is 正確に／まさに in the 明言する／公表する in which it was left by the Dialectical Society in the year 1869. Even then, the fact of the movement of a 激しい dining-room （米）棚上げする／（英）提議する, untouched by anyone 現在の, and not in the presence of a professional medium, was attested by a number of 井戸／弁護士席-known men. If it was "a スキャンダル that the 論争 as to the reality of these phenomena should still be going on," when Professor Sidgwick gave his first 大統領の 演説（する）／住所, how much more of a スキャンダル is it that now, after the lapse of nearly another ４半期/4分の1 of a century, "the educated world as a 団体／死体 should still be 簡単に in an 態度 of incredulity." In the whole 一連の 容積／容量s 問題／発行するd by the society, there is no light whatever thrown on these simple 申し立てられた／疑わしい phenomena of seeing and 審理，公聴会. With regard to the higher physical phenomena which 暗示する 知能 for their 生産／産物, such as Direct 令状ing and Spirit Photography, some 調査 has been made, but to a large extent, though not 完全に, with 消極的な results.*

* Twenty Years of Psychical 研究, by Edward T. Bennett (1904), pp. 21-2.

These 広範囲にわたる 告発（する），告訴（する）／料金s against the society are made by a friendly critic. Let us see how Spiritualists of that time 見解（をとる）d its activities. To start from 近づく the beginning, we find 早期に in 1883, a year after the 形式 of the society, a 特派員 令状ing to Light asking, "What is the distinction between the Society for Psychical 研究 and the Central 協会 of Spiritualists?" and also 問い合わせing whether there was any antagonism between the two 団体／死体s. The reply is given in a 主要な articlefrom which we make this 抽出する. With our retrospect of forty years from that date it has an historic 利益／興味:

Spiritualists cannot 疑問 what the end will be—they cannot 疑問 that, as time goes on, the Society for Psychical 研究 will afford as （疑いを）晴らす and unquestionable proofs of clairvoyance, of spirit-令状ing, of spiritual 外見s, and of the さまざまな forms of physical phenomena as they have so 首尾よく afforded of thought-reading. But mean while there is a sharp line of distinction between the Society for Psychical 研究 and the Central 協会 of Spiritualists. The Spiritualists have a settled 約束 —nay, more, a 確かな knowledge—in regard to facts about which the Society for Psychical 研究 would not yet profess to have any knowledge whatever. The Society for Psychical 研究 are busy with phenomena only, 捜し出すing 証拠 of their 存在. To them the idea of spirit communion, of 甘い converse with dear 出発／死d friends—so precious to Spiritualists—has no 現在の 利益／興味. We speak of them, of course, as a Society—not of individual members. As a Society they are 熟考する／考慮するing the mere bones and muscles, and have not yet 侵入するd to the heart and soul.

Light, 1833, p. 54.

The editor, continuing, takes a 下落する into the 未来, though how distant a 未来 it was 運命にあるd to 証明する he could not see:

As a Society, they cannot yet call themselves Spiritualists. As a Society, they will, as their proofs 蓄積する, in all probability become — first, "Spiritualists without the spirits"—and 最終的に very like other Spiritualists, with the 追加するd satisfaction that in reaching that position they have made good every step in their path as they went along, and have, by their 用心深い 行為／行う, induced many noble and clever men and women to tread the same way with them.

In 結論, the 特派員 is 保証するd that there is no antagonism between the two 団体／死体s, and that Spiritualists are 確信して that the Society for Psychical 研究 is doing a most useful work.

The 抽出する is instructive, showing as it does the kindly feelings entertained by the 主要な Spiritualist 組織／臓器 に向かって the new society. The prophecy …を伴ってing it, however, has been far from realized. In an 誇張するd 努力する／競うing after what was considered to be an impartial, 科学の 態度, a 確かな little group within the society has continued for many years to 持続する a position, if not of 敵意 to, yet of 執拗な 否定 of, the reality of physical manifestations 観察するd with particular mediums. It has 事柄d not what 負わせる of 証言 was 来たるべき from 信頼できる men whose 資格s and experience made them worthy of credence. As soon as the Society for Psychical 研究 （機の）カム to consider such 証言, or, more rarely, to 行為／行う an 調査 for themselves, either open 告発（する），告訴（する）／料金s of 詐欺 were levelled against the mediums or 可能性s of how the results might have been 得るd by other than supernormal means were 示唆するd. Thus, we have Mrs. Sidgwick, who is one of the worst 違反者／犯罪者s in this 尊敬（する）・点, 説 of a sitting with Mrs. Jencken (Kate Fox), held in light 報告（する）／憶測d to be 十分な to read print by, when direct 令状ing was 得るd on a sheet of paper 供給（する）d by the sitters and placed under the （米）棚上げする／（英）提議する: "We thought that Mrs. Jencken might have written the word with her foot." Of Henry Slade: "The impression on my mind after about ten s饌nces with Dr. Sladeis that the phenomena are produced by tricks." Of William Eglinton's slatewriting: "For myself I have now no hesitation in せいにするing the 業績／成果s to clever conjuring." One lady medium, the daughter of a 井戸／弁護士席-known professor, 述べるd to the author how impossible, and indeed how unconsciously 侮辱ing, was the 態度 of Mrs. Sidgwick on such an occasion.

Many その上の quotations to the same 影響, and about other famous mediums, could be given, as already 明言する／公表するd. A paper する権利を与えるd "Mr. Eglinton," 与える／捧げるd by Mrs. Sidgwick to the society's 定期刊行物 in 1886, 原因（となる）d a 嵐／襲撃する of angry 批評, and a special 補足（する） of Light was 充てるd to letters of 抗議する. In an 編集（者）の comment coming from Mr. Stainton Moses, this newspaper, which in the past had shown such uniform sympathy with the new 団体／死体, 令状s:

The Society for Psychical 研究 have in more than one direction placed themselves in a 誤った position, and when their attention has been drawn to the fact, have 許すd judgment to go by default. Indeed, the secret history of "Psychical 研究" in England will, when written, 証明する a very instructive and suggestive narrative. Moreover, we 悔いる to say that (and we say it with a 十分な sense of the gravity of our words), as far as 解放する／自由な and 十分な discussion of these 事柄s is 関心d, their 政策 has been an obstructionist one. In these circumstances, therefore, it 残り／休憩（する）s with the Society for Psychical 研究 itself to decide whether the 摩擦 which now unfortunately 存在するs shall be 強めるd, or whether a modus vivendi between themselves and the Spiritualistic 団体／死体 shall be 設立するd. No 公式の／役人 disavowal of Mrs. Sidgwick's 見解（をとる）s as 存在 代表者／国会議員 of the Society has, however, yet been made. That is assuredly the first step.

The 状況／情勢 here 示すd in the fourth year of the 存在 of this society has continued with little alteration until the 現在の day. We can see it 井戸／弁護士席 述べるd by Sir Oliver 宿泊する,* who says of the society, while of course not agreeing with the dictum: "It has been called a society for the 鎮圧 of facts, for the 卸売 imputation of imposture, for the discouragement of the 極度の慎重さを要する, and for the repudiation of every 発覚 of the 肉親，親類d which was said to be 圧力（をかける）ing itself upon humanity from the 地域s of light and knowledge."

* The 生き残り Of Man (1909), p. 6.

If this 批評 be みなすd too 厳しい, it at least 示すs the トン of a かなりの 団体／死体 of 影響力のある opinion regarding the Society for Psychical 研究.

One of the earliest public activities of the S.P.R. was the 旅行 to India of their 代表者／国会議員, Dr. Richard Hodgson, ーするために 調査／捜査する the 申し立てられた／疑わしい 奇蹟s which had occurred at Adyar, the （警察，軍隊などの）本部 of Madame Blavatsky, who had taken so 目だつ a part in resuscitating the 古代の 知恵 of the East and forming it, under the 指名する of Theosophy, into a philosophic system which would be intelligible to and 許容できる by the West. This is not the place to discuss the mixed character of that remarkable woman, and it may 簡単に be 明言する／公表するd that Dr. Hodgson formed a most 逆の opinion of her and her 申し立てられた／疑わしい 奇蹟s. For a time it seemed that this 結論 was final, but later some 推論する／理由s were put 今後 for its reconsideration, the best epitome of which is to be 設立する in Mrs. Besant's defence.* Mrs. Besant's 長，指導者 point is that the 証言，証人／目撃するs were 完全に malicious and corrupt, and that much of the 証拠 was 明確に 製造（する）d. The 逮捕する result is that while this and 類似の episodes will always cast a 影をつくる／尾行する over Madame Blavatsky's 記録，記録的な／記録する, it cannot be said that the particular 事例／患者 was finally 設立するd. In this as in other instances the society's 基準 of 証拠, when it wishes to 証明する 詐欺, is very much more elastic than when it 診察するs some 申し立てられた／疑わしい psychic 現象.

* H.P. Blavatsky and the Masters of 知恵 (Theosophical Publishing House.)

It is more pleasing to turn to the 徹底的な examination of the mediumship of Mrs. Leonora Piper, the celebrated 極度の慎重さを要する of Boston, U.S.A., for this 階級s amongst the finest of the results 達成するd by the Society for Psychical 研究. It was continued over a period of fifteen years, and the 記録，記録的な／記録するs are voluminous. の中で the 捜査官／調査官s were such 井戸／弁護士席-known and competent men as Professor William James, of Harvard University, Dr. Richard Hodgson, and Professor Hyslop, of Columbia University. These three were 納得させるd of the genuineness of the phenomena occurring in her presence, and all favoured the Spiritualistic 解釈／通訳 of them.

The Spiritualists were 自然に jubilant at this justification of their （人命などを）奪う，主張するs. Mr. E. Dawson Rogers, 大統領 of the London Spiritualist 同盟, at a 集会 of that 団体／死体 on October 24, 1901, said:

A little event has occurred during the past few days which it is thought calls for a few words from myself. As many of you know, our friends of the Psychical 研究 Society—or some of them—have come over to our （軍の）野営地，陣営. I do not mean to say they have joined the London Spiritualist 同盟—but I mean that some who laughed and scoffed at us a few years ago now 布告する themselves as adherents to our creed; that is, adherents to the hypothesis or theory that man continues to live after death, and that under 確かな 条件s it is possible for him to communicate with those he has left behind.

井戸／弁護士席, now, I have a somewhat painful memory of the 早期に history of the Society for Psychical 研究. I was, fortunately or unfortunately, a member of its first 会議, as was also our dear 出発／死d friend W. Stainton Moses. We sat together and we were sadly 苦しめるd by the way in which the 会議 of the Society for Psychical 研究 received any suggestion about the 可能性 of 論証するing the continued 存在 of man after いわゆる death. The result was that, 存在 unable to 耐える it any longer, Mr. Stainton Moses and I 辞職するd our position on the 会議. However, time has had its 復讐s. At that time our friends professed to be anxious to discover the truth, but they hoped, and 堅固に hoped, that the truth would be that Spiritualism was a 詐欺.

Happily that time, and that 態度, have passed, and we can now regard the Society for Psychical 研究 as an excellent friend. It has gone assiduously and sedulously to work, and has 証明するd our 事例／患者—if it needed 証明するing—up to the hilt. First of all we had our good friend Mr. F.W.H. Myers, whose memory we all 心にいだく, and we do not forget that Mr. Myers 明言する／公表するd plainly that he had come to the 結論 that the Spiritualistic hypothesis alone accounted for the phenomena he had himself 証言，証人／目撃するd. Then there is Dr. Hodgson. You will remember, those of you who have been long 熟知させるd with the 支配する, how 真面目に he 追求するd all who professed Spiritualism. He was a very Saul 迫害するing the Christians. Yet he himself, by virtue of his 調査s of the phenomena occurring in the presence of Mrs. Leonora Piper, （機の）カム over to our 味方する, and honestly and fearlessly 宣言するd himself a 変える to the Spiritualistic hypothesis. And now within the last few days we have had a 著名な 容積／容量 by Professor Hyslop, of the Columbia University, New York, and published by the Society for Psychical 研究—a 調書をとる／予約する of 650 pages, which shows that he too, a 副／悪徳行為-大統領，／社長 of the Society for Psychical 研究, is 納得させるd that the Spiritualistic hypothesis is the only possible hypothesis to explain the phenomena he has 証言，証人／目撃するd. They are all coming in, and I am beginning almost to have a hope of our good friend Mr. Podmore.

Light, 1901, p. 523.

From our vantage ground of twenty 半端物 years later, we see that this 予測（する） was altogether too 楽観的な. But the work with Mrs. Piper stands beyond challenge.

Professor James became 熟知させるd with Mrs. Piper in 1885, through 審理，公聴会 of the visit of a 親族 of his who 得るd 高度に 利益／興味ing results. Though he was rather 懐疑的な, he 決定するd to 調査／捜査する for himself. He 得るd a number of evidential messages. For instance, his mother-in-法律 had lost her bank-調書をとる／予約する, but Dr. Phinuit, Mrs. Piper's 支配（する）／統制する, when asked to help in finding it, told her where it was, and the 声明 証明するd to be 訂正する. On another occasion this 支配（する）／統制する said to Professor James: "Your child has a boy 指名するd Robert F. as a playfellow in our world." The F.s were cousins of Mrs. James and lived in a distant town. Professor James told his wife that Dr. Phinuit had made a mistake in the sex of the dead child of the F.'s, because he had said it was a boy. But Professor James was wrong; the child was a boy, and the （警察などへの）密告，告訴（状） 供給（する）d was 訂正する. Here there could be no question of reading the sitter's conscious mind. Many more examples of veridical communications could be given. Professor James 述べるs Mrs. Piper as an 絶対 simple and 本物の person, and says of his 調査, "The result is to make me feel as 絶対 確かな as I am of any personal fact in the world, that she knows things in her trances which she cannot かもしれない have heard in her waking 明言する／公表する."

After Dr. Richard Hodgson's death in 1905, Professor Hyslop 得るd through Mrs. Piper a 一連の evidential communications which 納得させるd him that he was indeed in touch with his friend and fellow-労働者. Hodgson, for instance, reminded him of a 私的な medium about whose 力／強力にするs the two men had 異なるd. He said he had visited her, 追加するing, "I 設立する things better than I thought." He spoke of a coloured-water 実験（する） which he and Hyslop had 雇うd to 実験（する） a medium five hundred miles distant from Boston, and about which Mrs. Piper could know nothing. There was also the について言及する of a discussion he had had with Hyslop about cutting 負かす／撃墜する the manuscript of one of Hyslop's 調書をとる／予約するs. The sceptic may 反対する that these facts were within the knowledge of Professor Hyslop, from whom Mrs. Piper 得るd, them telepathically. But …を伴ってing the communications there were many 証拠s of personal peculiarities of Dr. Hodgson which Professor Hyslop 認めるd.

To enable the reader to 裁判官 the cogency of some of the 証拠 given through Mrs. Piper under the Phinuit 支配（する）／統制する, the に引き続いて 事例／患者 is 抽出するd:*

* 訴訟／進行s Of The S.P.R., Vol. VI, p. 509. 引用するd in M. 下落する's Mrs. Piper And The S.P.R.

At the 45th English sitting on Dec. 24, 1889, when Messrs. Oliver and Alfred 宿泊する and Mr. and Mrs. Thompson were the sitters, Phinuit suddenly said:

"Do you know Richard, Rich, Mr. Rich?"

MRS. THOMPSON: "Not 井戸／弁護士席. I knew a Dr. Rich."

PHINUIT: "That's him. He's passed out. He sends kindest regards to his father."

At the 83rd sitting, when Mr. and Mrs. Thompson were again 現在の, Phinuit said all at once: "Here's Dr. Rich!" upon which Dr. Rich proceeds to speak:

DR. RICH: "It is very 肉親，親類d of this gentleman" (i.e. Dr. Phinuit) "to let me speak to you. Mr. Thompson, I want you to give a message to father."

MR. THOMPSON: "I will give it."

DR. RICH: "Thank you a thousand times; it is very good of you. You see, I passed out rather suddenly. Father was very much troubled about it, and he is troubled yet. He hasn't got over it. Tell him I am alive—that I send my love to him. Where are my glasses?" (The medium passes her 手渡すs over her 注目する，もくろむs.) "I used to wear glasses." (True.)

I think he has them, and some of my 調書をとる／予約するs. There was a little 黒人／ボイコット 事例／患者 I had—I think he has that, too.

I don't want that lost. いつかs he is bothered about a dizzy feeling in his 長，率いる—nervous about it—but it is of no consequence."

MR. THOMPSON: "What does your father do?" The medium took up a card and appeared to 令状 on it, and pretended to put a stamp in the corner.

DR. RICH: "He …に出席するs to this sort of thing. Mr. Thompson, if you will give this message, I will help you in many ways. I can, and I will."

Professor 宿泊する 発言／述べるs about this 出来事/事件: "Mr. Rich, 上級の, is 長，率いる of Liverpool 地位，任命する Office. His son, Dr. Rich, was almost a stranger to Mr. Thompson, and やめる a stranger to me. The father was much 苦しめるd about his son's death, we find. Mr. Thompson has since been to see him and given him the message. He (Mr. Rich, 上級の) considers the episode very 驚くべき／特命の／臨時の and inexplicable, except by 詐欺 of some 肉親，親類d. The phrase, 'Thank you a thousand times,' he 主張するs to be characteristic, and he 収容する／認めるs a 最近の slight dizziness." Mr. Rich did not know what his son meant by "a 黒人／ボイコット 事例／患者." The only person who could give any （警察などへの）密告，告訴（状） about it was at the time in Germany. But it was 報告（する）／憶測d that Dr. Rich talked 絶えず about a 黒人／ボイコット 事例／患者 when he was on his death-bed.

M. 下落する comments, "No 疑問 Mr. and Mrs. Thompson knew Dr. Rich, having met him once. But they were やめる ignorant of all the 詳細（に述べる）s here given. Whence did the medium take them? Not from the 影響（力） left on some 反対する, because there was no such 反対する at the sitting."

Mrs. Piper had several 支配（する）／統制するs at さまざまな 行う／開催する／段階s of her long career. The 初めの one was a Dr. Phinuit, who （人命などを）奪う，主張するd to have been a French doctor, but whose account of his own earth life was contradictory and unsatisfactory. Apart from himself, however, his ministrations were most remarkable, and he 納得させるd very many people that he was 現実に an intermediary between the living and the dead. Some of the 反対s to him, however, had 軍隊, for though it is やめる possible that a 長引かせるd experience of otherworld 条件s may take the 辛勝する／優位 off our earthly recollections, it is hardly 考えられる that it could do so to the extent which was 暗示するd by the 声明s of this 支配（する）／統制する. On the other 手渡す, the 代案／選択肢 theory that he was a 第２位 personality of Mrs. Piper, a 選び出す／独身 立ち往生させる, as it were, separated from the 完全にする fabric of her individuality, opens up even greater difficulties, since so much was given which was beyond any possible knowledge on the part of the medium.

In 熟考する／考慮するing these phenomena Dr. Hodgson, who had been の中で the most 厳しい critics of all transcendental explanations, was 徐々に 軍隊d to 受託する the spiritual hypothesis as the only one which covered the facts. He 設立する that telepathy from sitter to medium would not do so. He was much impressed by the fact that where the communicating 知能 had been deranged in mind before death, the after messages were obscure and wild. This would be inexplicable if the messages were mere reflections from the memory of the sitter. On the other 手渡す, there were 事例／患者s, such as that of Hannah Wild, where a message 調印（する）d up in lifetime could not be given after death. While admitting the 有効性，効力 of such 反対s, one can but repeat that we should 粘着する to the 肯定的な results and hope that fuller knowledge may give us the 重要な which will explain those which seem 消極的な. How can we realize what the 法律s are, and what the special difficulties, in such an 実験?

In March, 1892, the Phinuit 支配（する）／統制する was 大部分は superseded by the George Pelham 支配（する）／統制する, and the whole トン of the communications was raised by the change. George Pelham was a young literary man who was killed at the age of thirty-two by a 落ちる from his horse. He had taken an 利益／興味 in psychic 熟考する／考慮する, and had 現実に 約束d Dr. Hodgson that if he should pass away he would endeavour to furnish 証拠. It was a 約束 which he very amply 実行するd, and the 現在の author would wish to 表明する his 感謝, for it was the 熟考する／考慮する of the George Pelham 記録，記録的な／記録するs * which made his mind receptive and 同情的な until final proofs （機の）カム to him at the time of the 広大な／多数の／重要な War.

* Dr. Hodgson's 報告（する）／憶測. 訴訟／進行s Of The S.P.R., Vol. XIII, pp. 284-582. M. 下落する, Mrs. Piper And The S.P.R., p. 98.

Pelham preferred to 令状 through Mrs. Piper's 手渡す, and it was no unusual thing for Phinuit to be talking and Pelham to be 令状ing at the same moment. Pelham 設立するd his 身元 by 会合 thirty old friends who were unknown to the medium, 認めるing them all, and 演説（する）／住所ing each in the トン which he had used in life. Never once did he mistake a stranger for a friend. It is difficult to imagine how 連続 of individuality and 力／強力にする of communication—the two 必須のs of Spiritualism—could be more 明確に 設立するd than by such a 記録，記録的な／記録する. It is instructive that the 行為／法令／行動する of communication was very pleasant to Pelham. "I am happy here, and more so since I find I can communicate with you. I pity those people who cannot speak." いつかs he showed ignorance of the past. M. 下落する, commenting upon this, wisely says: "If there is another world, spirits do not go there to ruminate on what has happened in our incomplete life: they go there to be carried away in the vortex of a higher and greater activity. If, therefore, they いつかs forget, it is not astonishing. にもかかわらず, they seem to forget いっそう少なく than we do."

It is （疑いを）晴らす that if Pelham has 設立するd his 身元, then all that he can tell us of his actual experience of the next world is of the 最大の importance. This is where the phenomenal 味方する of Spiritualism gives way to the 宗教的な 味方する, for what 保証／確信 from the most venerable of teachers, or of writings, can give us the same 絶対の 有罪の判決 as a first-手渡す account from one whom we have known and who is 現実に 主要な the life which he 述べるs? This 支配する is 扱う／治療するd more fully どこかよそで, and so it must 十分である here to say that Pelham's account is, in the main, the same as that which we have so often received, and that it 描写するs a life of 漸進的な 進化 which is a 延長／続編 of earth life and 現在のs much the same features, though under a 一般に more agreeable form. It is not a life of mere 楽しみ or selfish idleness, but one where all our personal faculties are given a very wide field of 活動／戦闘.

In 1898 James Hervey Hyslop, Professor of Logic and 倫理学 at Columbia University, took the place of Dr. Hodgson as 長，指導者 experimenter. Starting in the same position of scepticism, he in turn was 軍隊d by the same experiences to the same 結論s. It is impossible to read his 記録，記録的な／記録するs, which are given in his さまざまな 調書をとる／予約するs and also in Vol. XVI of the. 訴訟／進行s Of The S.P.R, without feeling that he could not かもしれない withstand the 証拠. His father and many of his 親族s returned and held conversations which were far beyond every 代案／選択肢 explanation of 第２位 personality or of telepathy. He does not （警官の）巡回区域，受持ち区域 about the bush in his conversation, but he says: "I have been talking with my father, my brother, my uncles," and everyone who reads his account will be 軍隊d to agree with him. How this society can have such 証拠 in its own "訴訟／進行s," and yet, so far as the 大多数 of its 会議 is 関心d, remain unconverted to the spiritual 見解（をとる）, is indeed a mystery. It can only be explained by the fact that there is a 確かな self-centred and 限られた／立憲的な—though かもしれない 激烈な／緊急の type of mind which receives no impression at all from that which happens to another, and yet is so 構成するd that it is the very last sort of mind likely to get 証拠 for itself on account of its 影響 upon the 構成要素 on which such 証拠 depends. In this lies the 推論する／理由 for that which would さもなければ be inexplicable.

No memory was too small or too 限定された for the father Hyslop to bring 支援する to his son. Many of the facts had been forgotten and some never known by the latter. Two 瓶／封じ込めるs upon his 令状ing-desk, his brown penknife, his quill pen, the 指名する of his pony, his 黒人／ボイコット cap—people may 述べる such things as trivial, but they are 必須の in 設立するing personality. He had been a strict member of some small sect. Only in this did he seem to have changed. "Orthodoxy does not 事柄 over here. I should have changed my mind in many things if I had known."

It is 利益／興味ing to 公式文書，認める that when on his sixteenth interview Professor Hyslop 可決する・採択するd the methods of the Spiritualists, chatting 自由に and without 実験（する）s, he 得るd more actual corroboration than in all the fifteen sittings in which he had 可決する・採択するd every 警戒. The 出来事/事件 確認するs the opinion that the いっそう少なく 抑制 there is at such interviews the more successful are the results, and that the meticulous 研究員 often 廃虚s his own sitting. Hyslop has left it on 記録，記録的な／記録する that out of 205 出来事/事件s について言及するd in these conversations he has been able to 立証する no より小数の than 152.

Perhaps the most 利益／興味ing and 劇の conversation ever held through Mrs. Piper is that between her two 研究員s after the death of Richard Hodgson in 1905. Here we have two men of first-class brain—Hodgson and Hyslop—the one "dead," the other with his 十分な faculties, keeping up a conversation at their accustomed level through the mouth and 手渡す of this 半分-educated and 入り口d woman. It is a wonderful, almost an 信じられない 状況／情勢, that he who had so long been 診察するing the spirit who used the woman should now 現実に be the spirit who used the woman, and be 診察するd in turn by his old 同僚. The whole episode is worthy of careful 熟考する／考慮する.*

* The Psychic Riddle, Funk, p. 58 and onwards.

So, too, is the 後継するing message, 申し立てられた／疑わしい to be from Stainton Moses. The に引き続いて passage in it should give thought to many of our more 構成要素 psychic 研究員s. The reader can decide for himself whether it is likely to have had its origin in the mind of Mrs. Piper:

This thought we all wish to impress upon you and upon the friends on earth, that there is a difference between the 入り口 into the Spirit World of those who 捜し出す for spiritual 広げるing and those who 簡単に 捜し出す for 科学の knowledge. Dr. Hodgson says that I shall tell you that it was a 広大な／多数の／重要な error that he kept himself so 大部分は attuned to 構成要素 life and 構成要素 things. You will understand he means that he did not move in the realm of the higher or spiritual. He did not 見解（をとる） these psychic 事柄s from the 見地 that I did. He sought to base everything おもに on 構成要素 facts, and did not 捜し出す to 解釈する／通訳する anything wholly as spiritual. One that comes over as he （機の）カム over is 移植（する）d from one sphere of life into another like a babe just born. He has been 包囲するd since he is here with messages started from your 味方する. All manner of questions are 存在 carried to him by messengers. This is all in vain: he cannot answer. He repeats that I shall tell you he realizes now that he saw only one 味方する of this 広大な／多数の／重要な question, and that the lesser important.

Some description of this remarkable medium may 利益／興味 the reader. Mr. A. J. Philpott says of her:

I 設立する her a comely, 井戸／弁護士席-built and healthy-looking woman of middle age, above the medium 高さ, with brownish hair and a rather good-natured and matronly cast of countenance. She looked like a 井戸／弁護士席-to-do woman without any 特に 示すd 特徴, either 知識人 or さもなければ. I had rather 推定する／予想するd to find a different type of woman, somebody that would show more 証拠 of 神経s; this woman looked as 静める and phlegmatic as a German Hausfrau. She evidently never had bothered herself with metaphysical or any other 肉親，親類d of questions of a vague or abstract character. Somehow, she reminded me of a nurse I had seen in a hospital at one time—a 静める, self-所有するd woman.

Like many other 広大な／多数の／重要な mediums, such as Margaret Fox-Kane, she was very agnostic as to the source of her own 力／強力にするs, which is the more natural in her 事例／患者 since she was always in 深い trance, and had only second-手渡す accounts from which to 裁判官 what occurred. She was inclined herself to some 天然のまま and superficial telepathic explanation. As in the 事例／患者 of Eusapia Palladino, her mediumship （機の）カム on after an 傷害 to the 長，率いる. Her 力／強力にするs seem to have left her as suddenly as they carne. The author met her in New York in 1922, at which time she seemed to have 完全に lost all her personal gifts, though she still 保持するd her 利益／興味 in the 支配する.

The society has 充てるd an enormous 量 of 患者 work to the consideration of what are known as "cross correspondences." Many hundreds of pages in the society's "訴訟／進行s" are given to this 支配する, which has 誘発するd 激烈な／緊急の 論争.

It has been 示唆するd that the 計画／陰謀 was 起こる／始まるd on the Other 味方する by F.W.H. Myers as a method of communication that would 除去する that bugbear of so many psychic 研究員s—telepathy from the living. It is at least a certainty that while he was on earth Myers had considered the 事業／計画（する） in a simpler form, すなわち, to get the same word or message through two mediums.

But the cross correspondence of the S.P.R. is in the main of a much more 複雑にするd character. In this, one script is not a mere reproduction of 声明s made in another; the scripts seem rather designed to 代表する different 面s of the same idea, and often the （警察などへの）密告，告訴（状） in one is explanatory and complementary of that in another.

行方不明になる Alice Johnson, the 研究 Officer of the S.P.R., was the first to notice this link between the scripts. She 特記する／引用するs this simple instance:

In one 事例／患者, Mrs. Forbes's script, 趣旨ing to come from her son Talbot, 明言する／公表するd that he must now leave her, since he was looking for a 極度の慎重さを要する who wrote automatically, in order that he might 得る corroboration of her own 令状ing.

Mrs. Verrall, on the same day, wrote of a モミ tree 工場／植物d in a garden, and the script was 調印するd with a sword and 一時停止するd bugle. The latter was part of the badge of the 連隊 to which Talbot Forbes had belonged, and Mrs. Forbes had in her garden some モミ trees, grown from seed sent to her by her son. These facts were unknown to Mrs. Verrall.

行方不明になる Johnson, who made a の近くに 熟考する／考慮する of the scripts coming through Mrs. Thompson, Mrs. Forbes, Mrs. Verrall, Mrs. Willett) Mrs. Piper, and others, thus 述べるs the 結論 to which she （機の）カム:

The characteristic of these 事例／患者s—or, at least, some of them —is that we do not get in the 令状ing of one automatist anything like a mechanical verbatim reproduction of phrases in the other. We do not even get the same idea 表明するd in different ways—as might 井戸／弁護士席 result from direct telepathy between them. What we get is a fragmentary utterance in one script, which seems to have no particular point or meaning, and another fragmentary utterance in the other, of an 平等に pointless character; but when we put the two together, we see that they 補足（する） one another, and that there is 明らかに one coherent idea underlying both, but only 部分的に／不公平に 表明するd in each.

She says*—what is by no means the fact, because hundreds of 事例／患者s to the contrary can be 特記する／引用するd—that:

The 証拠不十分 of all 井戸／弁護士席-authenticated 事例／患者s of 明らかな telepathy from the dead is, of course, that they can 一般に be explained by telepathy from the living.

* 訴訟／進行s Of The S.P.R., Vol. XXI, p. 375.

And she 追加するs:

In these cross correspondences, however, we find 明らかに telepathy relating to the 現在の—that is, the corresponding 声明s are だいたい contemporaneous, and to events in the 現在の which, to all 意図s and 目的s, are unknown to any living person, since the meaning and point of her script is often uncomprehended by each automatist until the 解答 is 設立する through putting the two scripts together. At the same time we have proof of what has occurred in the scripts themselves. Thus it appears that this method is directed に向かって 満足させるing our evidential 必要物／必要条件s.

The student who will 請け負う the 巨大な 労働 of carefully 診察するing these 文書s—they run into hundreds of printed pages—may perhaps be 満足させるd by the 証拠 現在のd.

But, as a 事柄 of fact, we find that many able and experienced psychic 研究員s consider it unsatisfactory. Here are a few opinions on the 支配する.

Richet says:

These are certainly 井戸／弁護士席-示すd 事例／患者s of cryptesthesia, but whether there is cryptesthesia, or lucidity, or telepathy, these do not in any way 暗示する 生き残り of a conscious personality.*

* Thirty Years Of Psychical 研究.

It has to be remembered, however, that Richet is not an impartial controversialist, since an admission of Spirit would 否定する all the teachings of his lifetime.

Dr. Joseph Maxwell is of the same school of thought as Richet. He says:

It is impossible to 収容する／認める the 介入 of a spirit. We want proof of facts, and the system of cross correspondences is 設立するd on 消極的な facts and is an 安定性のない 創立／基礎. Only 肯定的な facts have an intrinsic value, which cross correspondences cannot show, not at 現在の, at any 率.

It may be 発言／述べるd that Maxwell, like Richet, has now come a long way に向かって the Spiritualistic position.

We find the 事柄 discussed with fitting gravity in the London 観客:

Even if such things (i.e. cross correspondences of a コンビナート／複合体 type) were ありふれた, might it not be argued that they would only 証明する that some conscious 存在 was producing them; that they would scarcely 証明する that the conscious 存在 was "in the spirit"; that they would certainly not 証明する that he was the particular dead person that he （人命などを）奪う，主張するd to be? A cross correspondence is a possible proof of organization, not of 身元.

It is true that many able men like Sir Oliver 宿泊する and Mr. Gerald Balfour 受託する the 証拠 from cross correspondences. But if these 満足させる only a comparative few, then their 反対する has not been 達成するd.

Here are a few examples of the simpler 肉親，親類d taken from the . 訴訟／進行s Of The S.P.R. As anything from fifty to a hundred printed pages are 充てるd to a 選び出す／独身 one of the more 複雑にするd 事例／患者s, it is difficult adequately to 要約する them in a 簡潔な／要約する space, and it is impossible to 誇張する how wearisome they are to the reader in their entirety.

On March 11, 1907, at one o'clock, Mrs. Piper said in the waking 行う／開催する／段階:

"Violets."

On the same day at 11 a.m. Mrs. Verrall wrote automatically:

"With violet buds their 長，率いるs were 栄冠を与えるd."

"Violaceae odores." (Violet-coloured scents.)

"Violet and olive leaf, purple and hoary."

"The city of the violet"

On April 8, 1907, the 申し立てられた／疑わしい spirit of Myers, through Mrs. Piper, said to Mrs. Sidgwick:

"Do you remember Euripides? Do you remember Spirit and Angel? I gave both... Nearly all the words I have written to-day are with 言及／関連 to messages I am trying to give through Mrs. V."

Mrs. Verrall had, on March 7, in the course of an (a)自動的な／(n)自動拳銃 script, the words "Hercules Furens" and "Euripides." And on March 25 Mrs. Verrall had written:

The Hercules play comes in there and the 手がかり（を与える） is in the Euripides play, if you could only see it...

This certainly seems beyond coincidence.

Again, on April 16, 1907, Mrs. Holland in India produced a script in which （機の）カム the words "Mors" and "The 影をつくる／尾行する of death."

On the に引き続いて day Mrs. Piper uttered the word "Tanatos" (明白に a mispronunciation of thanatos—存在 the Greek word for "death," as mors is the Latin).

On April 29 Mrs. Verrall wrote a script wholly 占領するd with the idea of Death, with quotations from Landor, Shakespeare, Virgil, and Horace, all 伴う／関わるing the idea of Death.

On April 30 Mrs. Piper, in the waking 行う／開催する／段階, repeated the word thanatos three times in の近くに succession.

Here again the theory of coincidence would seem to be far-fetched.

Another cross correspondence 関心d with the phrase Ave Roma immortalis is a very 非常に長い one. Mr. Gerald Balfour discussing it* says that the 完全にするd idea was a 井戸／弁護士席-known picture in the Vatican.

* 訴訟／進行s Of The S.P.R., Vol. XXV., p. 54.

Mrs. Verrall's script gave 詳細（に述べる）s of the picture unmeaning to herself, but made （疑いを）晴らす by the phrase five Roma immortalis, which （機の）カム a few days later in Mrs. Holland's script.

An 利益／興味ing feature was the 明らかな understanding by the 支配（する）／統制する of what was 存在 done.

On March 2, when the cross correspondence began, Mrs. Verrall wrote that she would have word sent "through another lady" that would elucidate 事柄s. On March 7, when the cross correspondence ended, Mrs. Holland's 出資／貢献 was followed by the words: "How could I make it any clearer without giving her the 手がかり（を与える）?"

Mr. Gerald Balfour considers, with 推論する／理由, that these two comments show that this cross correspondence was 存在 deliberately brought about.

Sir Oliver 宿泊する, in commenting on the way the meaning is ingeniously wrapped up in these cross correspondences, says of one of them:

The ingenuity and subtlety and literary allusiveness made the 記録，記録的な／記録する difficult to read, even when disentangled and 現在のd by the 技術 of Mr. Piddington.

This 批評, from one who has been 納得させるd of their veridical character, is 十分な 指示，表示する物 that cross correspondences are not likely to make anything more than a 限られた／立憲的な 控訴，上告. To the ordinary Spiritualist they seem an exceedingly roundabout method of 論証するing that which can be 証明するd by easier and more 納得させるing methods. If a man were to endeavour to 証明する the 存在 of America by 選ぶing up driftwood upon the European shores, as Columbus once did, instead of getting into touch with the land or its inhabitants, it would 現在の a rough analogy to such circuitous methods of 調査.

Apart from the cross correspondence scripts, several others have been closely analysed by the S.P.R., the most remarkable and 納得させるing 存在 that which has been 指名するd "the Ear of Dionysius." It must be 認める that after the lowly and occasionally sordid atmosphere of physical phenomena these 知識人 excursions do 解除する one into a purer and more rarefied atmosphere. The cross correspondences were too 長引かせるd and 複雑にするd to 確実にする 受託, and had a painful resemblance to some pedantic parlour game. It is さもなければ with the Ear of Dionysius. It やむを得ず takes on an academic トン, since it is a classical 支配する, 扱うd 推定では by two professors, but it is a very direct and （疑いを）晴らす 試みる／企てる to 証明する 生き残り by showing that 非，不，無 save these particular men could have produced the script, and that certainly it was beyond the knowledge or faculties of the writer.

This writer, who chooses to assume the 指名する of Mrs. Willett, produced in 1910 the phrase "Dionysius's Ear. The 高く弓形に打ち返す." It chanced that Mrs. Verrall, the wife of a famous classical scholar, was 現在の, and she referred the phrase to her husband. He explained that the 指名する was given to a 抱擁する abandoned quarry at Syracuse, which was 概略で 形態／調整d like a donkey's ear. In this place the unhappy Athenian 捕虜s had been 限定するd after that famous 敗北・負かす which has been immortalized by Thucydides, and it had received its 指名する because its peculiar acoustic 所有物／資産／財産s were said to have enabled Dionysius the Tyrant to overhear the talk of his 犠牲者s.

Dr. Verrall died すぐに afterwards, and in 1914 the script of Mrs. Willett began to 含む／封じ込める many 言及／関連s to the Ear of Dionysius. These appeared to emanate from the 死んだ doctor. For example, one 宣告，判決 ran: "Do you remember that you did not know, and I complained of your classical ignorance? It 関心d a place where slaves were kept and audition belongs —also acoustics. Think of the whispering gallery."

Some of the allusions, such as the foregoing, pointed to Dr. Verrall, while others seemed to be associated with another 死んだ scholar who had passed on in 1910. This was Professor S. H. Butcher, of Edinburgh. Thus the script said: "Father （機の）カム walking arm-in-arm with the Canongate," i.e. Cambridge with Edinburgh. The whole strange mosaic was 述べるd by one 支配（する）／統制する as "a literary 協会 of ideas pointing to the 影響（力） of two discarnate minds." This idea was certainly carried out, and no one can read the result carefully without the 有罪の判決 that it has its origin in something 完全に remote from the writer. So recondite were the classical allusions that even the best scholars were occasionally baffled, and one of them 宣言するd that no minds with which he was 熟知させるd, save only those of Verrall and Butcher, could have produced the result. After careful examination of the 記録，記録的な／記録するs, Mr. Gerald Balfour 宣言するd that he was 用意が出来ている to 受託する the という評判の as "the real authors of this curious literary puzzle." The unseen 伝達者s seem to have got 疲れた／うんざりした of such roundabout methods and Butcher is 代表するd as 説: "Oh, this old bothersome rubbish is so tiresome!" 非，不，無 the いっそう少なく, the result 達成するd is one of the most （疑いを）晴らす-削減（する） and successful of any of the 純粋に 知識人 探検s of the S.P.R.

The work of the S.P.R. during 最近の years has not 高めるd its 評判, and it is with 不本意 that the author, who is one of the oldest members, is compelled to say so. The central 機械／機構 of the society has come into the 手渡すs of a circle of men whose one care seems to be not to 証明する truth but to disprove what seems preternatural. Two 広大な／多数の／重要な men, 宿泊する and Barrett, stemmed the tide, but they were outvoted by the obstructionists. Spiritualists, and 特に mediums, look upon the 捜査官／調査官s and their methods with aversion. It seems never to have 夜明けd upon these people that the medium is, or should be, inert, and that there may be an intelligent 軍隊 behind the medium which can only be conciliated and encouraged by gentle sympathy and thoughtful, tactful behaviour.

Eva, the materializing medium, （機の）カム from フラン, but the results were meagre, and 過度の 誇張するd 警戒s 敗北・負かすd the end in 見解（をとる）. The 報告（する）／憶測 in which the 委員会 発表する their 結論s is a contradictory 文書, for 反して the casual reader would gather from it that no results —or 非，不，無 価値（がある） 記録，記録的な／記録するing—were 得るd, the text is 現実に illustrated with photographs of ectoplasmic extrusions 正確に／まさに 似ているing in M騁apsychique in which he exposed the fallacies of the 調査 and the worthlessness of the 報告（する）／憶測. Professors of the Sorbonne may be excused for 扱うing Eva with no regard for psychic 法律, but the 代表者／国会議員s of a 科学の psychic 団体／死体 should have shown greater understanding.

The attack upon Mr. Hope, the psychic photographer, was 診察するd by a strong 独立した・無所属 委員会 and was shown to be やめる unsound, and even to 耐える some 調印するs of a 共謀 against the medium. In this ill-considered 事件／事情／状勢 the society was 直接／まっすぐに 巻き込むd, since one of its officers took part in the 訴訟／進行s, and the result was chronicled in the 公式の／役人 定期刊行物. The whole history of this 事例／患者, and the 拒絶 of the society to 直面する the facts when they were pointed out to them, leave a 影をつくる／尾行する upon the 記録，記録的な／記録する of all 関心d.

Yet when all is said and done, the world has been the better for the 存在 of the S.P.R. It has been a （疑いを）晴らすing-house for psychic ideas, and a half-way house for those who were attracted to the 支配する and yet dreaded closer 接触する with so 過激な a philosophy as Spiritualism. There has been a constant movement の中で the members from the 権利 of negation to the left of 受託. The mere fact that a succession of the 大統領，／社長s have been professed Spiritualists is, in itself, a 調印する that the anti-spiritual element was not too intolerant or intolerable. On the whole, like all human 会・原則s, it is open to both 賞賛する and 非難. If it has had its dark passages, it has also been illuminated by 時折の periods of brightness. It has 絶えず had to fight against the imputation of 存在 a 純粋に Spiritualistic society, which would have 奪うd it of that position of judicial 公平さ which it （人命などを）奪う，主張するd, but did not always 演習. The 状況／情勢 was often a difficult one, and the mere fact that the society has held its own for so many years is a proof that there has been some 知恵 in its 態度; and we can but hope that the period of sterility and barren 消極的な 批評 may be 製図／抽選 to an end. 一方／合間 the Psychic College, an 会・原則 設立するd by the self-sacrificing work of Mr. and Mrs. Hewat McKenzie, has amply shown that a 厳しい regard for truth and for the necessary evidential 必要物／必要条件s are not 相いれない with a human 治療 of mediums, and a 一般に 同情的な 態度 に向かって the Spiritualistic point of 見解（をとる）.

IV. — ECTOPLASM

Medium (Madame Juliette Bisson?) Emanating an Ectoplasm.

FROM very 早期に days Spiritualists have 競うd that there was some physical 構成要素 basis for the phenomena. A hundred times in 早期に Spiritual literature you will find descriptions of the 半分-luminous 厚い vapour which oozes from the 味方する or the mouth of a medium and is dimly 明白な in the gloom. They had even gone その上の and had 観察するd how the vapour in turn solidifies to a plastic 実体 from which the さまざまな structures of the s饌nce room are built up. More exact 科学の 観察 could only 確認する what these 開拓するs had 明言する／公表するd.

To take a few examples: 裁判官 Peterson 明言する／公表するs that in 1877 he saw with the medium W. Lawrence "a fleecy cloud" that seemed to 問題／発行する from the 味方する of the medium and 徐々に formed into a solid 団体／死体.* He also speaks of a 人物／姿／数字 forming out of "a ball of light." James Curtis saw with Slade in Australia in 1878 a "cloud-like, whitish grey vapour" forming and 蓄積するing, 準備の to the 外見 of a fully materialized 人物／姿／数字. Alfred Russel Wallace 述べるs seeing with Dr. Monck, first a "white patch," which then 徐々に formed into a "cloudy 中心存在." This same 表現, "cloudy 中心存在," is used by Mr. Alfred Smedley of an 外見 with the medium Williams, when John King manifested, and he also speaks of it as "a わずかに illuminated cloud." Sir William Crookes saw with the medium D.D. Home a "luminous cloud" which condensed into a perfectly formed 手渡す. Mr. E. A. Brackett saw with the medium Helen Berry in the 部隊d 明言する／公表するs in 1885 "a small, white, cloud-like 実体" which 拡大するd until it was four or five feet high, "when suddenly from it the 十分な, 一連の会議、交渉／完成する, sylphlike form of Bertha stepped 今後."** Mr. Edmund Dawson Rogers, in his narrative of a sitting with Eglinton in 1885, speaks of seeing 現れるing from the medium's 味方する "a dingy, white-looking 実体" that swayed and pulsated. Mr. Vincent Turvey, the 井戸／弁護士席-known 極度の慎重さを要する of Bournemouth, tells of "red, sticky 事柄" drawn from the medium. Particular 利益／興味 大（公）使館員s to a description given by that wonderful medium for materialization, Madame d'Esp駻ance, who says: "It Spiritualist that while the materialized spirit Katie King was manifesting herself through 行方不明になる Florence Cook, "She was connected with the medium by cloudy, faintly luminous threads." ***

* Essays From The Unseen.
** Materialized Apparitions, p. 106. Beginnings Of Seership, p. 55. "影をつくる／尾行する Land," p. 229.
*** The Spiritualist, 1873, p. 83.

As a pendant to these abbreviated 言及／関連s, let us give in 詳細（に述べる） three experiences of the 形式 of ectoplasm. One of the sitters in Madame d'Esp駻ance's circle 供給（する）s the に引き続いて description:

First a filmy, cloudy patch of something white is 観察するd on the 床に打ち倒す in 前線 of the 閣僚. It then 徐々に 拡大するs, visibly 延長するing itself as if it were an animated patch of muslin, lying 倍の upon 倍の, on the 床に打ち倒す, until 延長するing about two and a half by three feet, and having a depth of a few インチs—perhaps six or more Presently it begins to rise slowly in or 近づく the centre, as if a human 長，率いる were underneath it, while the cloudy film on the 床に打ち倒す begins to look more like muslin 落ちるing into 倍のs about the 部分 so mysteriously rising. By the time it has 達成するd two or more feet it looks as if a child were under it, and moving its 武器 about in all directions, as if manipulating something underneath. It continues rising, いつかs 沈むing somewhat to rise again higher than before, until it 達成するs a 高さ of about five feet, when its form can be seen as if arranging the 倍のs of drapery about its 人物／姿／数字. Presently the 武器 rise かなり above the 長，率いる and open outwards through a 集まり of cloud-like spirit drapery, and Yolande stands before us 明かすd, graceful and beautiful, nearly five feet in 高さ, having a turban-like 長，率いる-dress, from beneath which her long 黒人／ボイコット hair hangs over her shoulders and 負かす／撃墜する her 支援する. The superfluous white, 隠す-like drapery is wrapped 一連の会議、交渉／完成する her for convenience, or thrown 負かす／撃墜する on the carpet, out of the way till 要求するd again. All this 占領するs from ten to fifteen minutes to 遂行する.*

* 影をつくる／尾行する Land, by E. d'Esp駻ance (1897), pp. 254-5. Life And Experience, p. 58.

The second account is by Mr. Edmund Dawson Rogers.He says that at the s饌nce, 排除的 of Mr. Eglinton, the medium, there were fourteen persons 現在の, all 井戸／弁護士席 known, and that there was 十分な light to enable the writer of the 報告（する）／憶測 "明確に to 観察する everybody and everything in the room," and when the "form" stood before him he was "distinctly able to 公式文書，認める every feature." Mr. Eglinton in a 明言する／公表する of trance paced about the room between the sitters for five minutes, and then—

He began gently to draw from his 味方する and 支払う／賃金 out at 権利 angles a dingy, white-looking 実体, which fell 負かす／撃墜する at his left 味方する. The 集まり of white 構成要素 on the 床に打ち倒す 増加するd in breadth, 開始するd to pulsate and move up and 負かす／撃墜する, also swaying from 味方する to 味方する, the モーター 力／強力にする 存在 underneath. The 高さ of this 実体 増加するd to about three feet, and すぐに afterwards the "form" quickly and 静かに grew to its 十分な stature. By a quick movement of his 手渡す Mr. Eglinton drew away the white 構成要素 which covered the 長，率いる of the "form" and it fell 支援する over the shoulders and became part of the 着せる／賦与するing of the 訪問者. The connecting link (the white 外見 問題／発行するing from the 味方する of the medium) was 厳しいd or became invisible, and the "form" 前進するd to Mr. Everitt, shook 手渡すs with him, and passed 一連の会議、交渉／完成する the circle, 扱う／治療するing nearly everyone in the same manner.

This occurred in London in 1885.

The last description is of a s饌nce in Algiers in 1905 with Eva C., then known as Marthe Beraud. Madame X. 令状s:*

Marthe was alone in the 閣僚 on this occasion. After waiting for about twenty-five minutes Marthe herself opened the curtain to its 十分な extent and then sat 負かす／撃墜する in her 議長，司会を務める. Almost すぐに—with Marthe in 十分な 見解（をとる） of the sitters, her 手渡すs, 長，率いる, and 団体／死体 distinctly 明白な—we saw a white, diaphanous-looking thing 徐々に build itself up の近くに to Marthe. It looked first of all like a large cloudy patch 近づく Marthe's 権利 肘, and appeared to be 大（公）使館員d to her 団体／死体; it was very 動きやすい, and grew 速く both 上向き and downward, finally assuming the somewhat amorphous 外見 of a cloudy 中心存在 延長するing from about two feet above the 長，率いる of Marthe to her feet. I could distinguish neither 手渡すs nor 長，率いる; what I saw looked like white fleecy clouds of 変化させるing brilliancy, which were 徐々に condensing, concentrating themselves around some—to me invisible —団体／死体.

* Annals Of Psychical Science, Vol. II, p. 305.

Here we have an account which 一致するs in a wonderful way with those we have 引用するd from s饌nces many years 以前.

Mediums Emanating Ectoplasm.

When we 診察する the descriptions of the 外見 of ectoplasm in Spiritualistic circles forty and fifty years ago, and compare them with those in our own day, we see how much richer were the earlier results. Then "unscientific" methods were in vogue, によれば the 見解（をとる） of many modern psychical 研究員s. At least, however, the earlier 研究員s 観察するd one golden 支配する. They surrounded the medium with an atmosphere of love and sympathy. Discussing the first materializations that occurred in England, The Spiritualist in a 主要な article* says:

The 影響（力） of the spiritual 明言する／公表する of the 観察者／傍聴者s finds 光学の 表現 at 直面する s饌nces. Worldly and 怪しげな people get the feebler manifestations; the spirits then have often a pale 恐ろしい look, as usual when the 力／強力にする is weak. [This is a singularly exact description of many of the 直面するs at s饌nces with Eva C.] Spiritual people, in whose presence the medium feels 完全に happy, see by far the finest manifestations. Although spiritual phenomena are 治める／統治するd by 直す／買収する，八百長をするd 法律s, those 法律s so work in practice that Spiritualism undoubtedly partakes much of the character of a special 発覚 to special people.

* 1873. pp. 82-3.

Mr. E. A. Brackett, author of that remarkable 調書をとる／予約する, "Materialized Apparitions," 表明するs the same truth in another way. His 見解（をとる） will, of course, excite derision in いわゆる 科学の circles, but it 具体的に表現するs a 深い truth. It is the spirit of his words rather than their literal 解釈／通訳 that he means to 伝える:

The 重要な that 打ち明けるs the glories of another life is pure affection, simple and confiding as that which 誘発するs the child to throw its 武器 around its mother's neck. To those who pride themselves upon their 知識人 attainments, this may seem to be a 降伏する of the 演習 of what they call the higher faculties. So far from this 存在 the 事例／患者, I can truly say that until I 可決する・採択するd this course, 心から and without 保留（地）／予約, I learned nothing about these things. Instead of clouding my 推論する／理由 and judgment, it opened my mind to a clearer and more intelligent perception of what was passing before me. That spirit of gentleness, of loving 親切, which more than anything else 栄冠を与えるs with eternal beauty the teachings of the Christ, should find its 十分な 表現 in our 協会 with these 存在s.

If anyone should think from this passage that the author was a poor, credulous fool upon whom any fraudulent medium could easily 課す, a perusal of his excellent 調書をとる／予約する will quickly 証明する the contrary.

Moreover, his method worked. He had been struggling with 疑問 and perplexity, when, on the advice tendered by a materialized spirit, he decided to lay aside all reserve and "迎える／歓迎する these forms as dear 出発／死d friends who had come from afar and had struggled hard to reach me." The change was instantaneous.

From that moment the forms, which had seemed to 欠如（する） vitality, became animated with marvellous strength. They sprang 今後 to 迎える／歓迎する me; tender 武器 were clasped around me; forms that had been almost dumb during my 調査s now talked 自由に; 直面するs that had worn more the character of a mask than of real life now glowed with beauty. What （人命などを）奪う，主張するd to be my nieceoverwhelmed me with demonstrations of regard. Throwing her 武器 around me, and laying her 長，率いる upon my shoulder, she looked up and said "Now we can all come so 近づく you."

It is a thousand pities that Eva C. could not have had a chance to 陳列する，発揮する her 力／強力にするs in the loving atmosphere of an old-fashioned Spiritualist s饌nce. It is やめる 確かな that a very different order of materializations would have been the result. As a proof of this Madame Bisson, in a 私的な family circle with her, 安全な・保証するd wonderful results never 得るd with the thumb-screw methods of 科学の 捜査官／調査官s.

Madame Juliette Bisson

The first materializing medium who can be said to have been 調査／捜査するd with 科学の care was this girl Eva, or Eva C., as she is usually 述べるd, her second 指名する 存在 Carri鑽e. In 1903 she was 診察するd in a 一連の sittings at the 郊外住宅 Carmen in Algiers by Professor Charles Richet, and it was his 観察 of the curious white 構成要素 which seemed to be extruded from her person which led to his coining the word "ectoplasm." Eva was then in her nineteenth year and at the 高さ of her 力／強力にするs, which were 徐々に sapped by long years of constrained 調査. Some 試みる／企てる was made to cast 疑問 upon Richet's results and to pretend that the materialized 人物／姿／数字s were in truth some 国内の in disguise, but the final answer is that the 実験s were carried on behind locked doors, and that 類似の results have been 得るd many times since. It is only poetic 司法（官） that Professor Richet should have been 支配するd to this 不公平な and annoying 批評, for in his 広大な／多数の／重要な 調書をとる／予約する, "Thirty Years of Psychical 研究," he is most 不公平な to mediums, believing every tale to their discredit, and 事実上の／代理 continually upon the 原則 that to be （刑事）被告 is the same thing as to be 非難するd.

In his first 報告（する）／憶測s, published in the "Annals of Psychical Science," Richet 述べるs at 広大な／多数の／重要な length the 外見 with the medium Eva C. of the materialized form of a man who called himself "Bien Boa." The professor says that this form 所有するd all the せいにするs of life. "It walks, speaks, moves, and breathes like a human 存在. Its 団体／死体 is 抵抗力のある, and has a 確かな muscular strength. It is neither a lay 人物／姿／数字 nor a doll, nor an image 反映するd by a mirror; It is as a living 存在; it is as a living man; and there are 推論する／理由s for resolutely setting aside every other supposition than one or the other of these two hypotheses: either that of a phantom having the せいにするs of life; or that of a living person playing the part of a phantom."* He discusses in 詳細（に述べる） his 推論する／理由s for 解任するing the 可能性 of it 存在 a 事例／患者 of impersonation.

* Annals Of Psychical Science, Vol. II, p. 273.

述べるing the 見えなくなる of the form, he 令状s:

Bien Boa tries, as it seems to me, to come の中で us, but he has a limping, hesitating gait. I could not say whether he walks or glides. At one moment he reels as though about to 落ちる, limping with one 脚, which seems unable to support him (I give my own impression). Then he goes に向かって the 開始 of the curtains. Then without, as far as I believe, 開始 the curtains, he suddenly 沈むs 負かす／撃墜する, disappears into the ground, and at the same time a sound of "Clac! clac!" is heard like the noise of a 団体／死体 thrown on to the ground.

While this was taking place the medium in the 閣僚 was plainly seen by another sitter, Gabriel Delanne, editor of the Revue du Spiritisme.

Richet continues:

A very little time afterwards (two, three or four minutes) at the very feet of the General, in the 開始 of the curtains, we again see the same white ball (his 長，率いる?) on the ground; it 開始するs 速く, やめる straight, rises to the 高さ of a man, then suddenly 沈むs 負かす／撃墜する to the ground, with the same noise, "Clac! clac!" of a 団体／死体 落ちるing on to the ground. The General felt the shock of the 四肢s, which in 落ちるing struck his 脚 with some 暴力／激しさ.

The sudden 外見 and 見えなくなる of the 人物／姿／数字 so much 似ているd 活動／戦闘 through a 罠（にかける）-door that next day Richet made a minute examination of the 石／投石する-flagged 床に打ち倒す, and also of the roof of the coach-house underneath, without finding a trace of any 罠（にかける）-door. To 静める absurd rumours of its 存在, he afterwards 得るd a 証明書 from the architect.

The 利益／興味 of these 記録，記録的な／記録するs of the 早期に manifestations is 増加するd from the fact that at this time the medium 得るd 完全にする materializations, while at a later date in Paris these were 極端に rare at her s饌nces.

A curious 実験 with Bien Boa was in trying to get him to breathe into a flask of baryta water to see if the breath would show 炭酸ガス. With difficulty the form did as he was asked, and the liquid showed the 推定する／予想するd reaction. During this 実験 the forms of the medium and a native girl who sat with her in the 閣僚 were 明確に seen.

Richet 記録，記録的な／記録するs an amusing 出来事/事件 during this 実験. When the baryta water was turned white, the sitters shouted, "Bravo!" at which the form of Bien Boa appeared three times at the 開始 of the curtain, and 屈服するd, like an actor in a theatre taking a call.

Richet and Delanne took many photographs of Bien Boa, and these Sir Oliver 宿泊する 述べるd as the best of the 肉親，親類d he had seen. A striking feature about them is that an arm of the medium 現在のs a flat 外見, pointing to the 過程 of 部分的な／不平等な dematerialization so 井戸／弁護士席 観察するd with another medium, Madame d'Esp駻ance. Richet acutely 観察するs:* "I am not afraid of 説 that the emptiness of this sleeve, far from 論証するing the presence of 詐欺, 設立するs on the contrary that there was no 詐欺; also that it seems to speak in favour of a sort of 構成要素 disaggregation of the medium which she herself was incapable of 嫌疑者，容疑者／疑うing."

* Annals Of Psychical Science, Vol. II, p. 238.

In his last 調書をとる／予約する, already referred to, Richet publishes for the first time an account of a splendid materialization he saw at the 郊外住宅 Carmen.

Almost as soon as the curtains were drawn, they were 再開するd, and between them appeared the 直面する of a young and beautiful woman with a 肉親，親類d of gilt 略章 or diadem covering her fair hair and the 栄冠を与える of her 長，率いる. She was laughing heartily and seemed 大いに amused; I can still vividly 解任する her laugh and her pearly teeth. She appeared two or three times showing her 長，率いる and then hiding it, like a child playing bo-peep.

He was told to bring scissors the next day, when he would be permitted to 削減（する） a lock of the hair of this Egyptian queen, as she was 称する，呼ぶ／期間／用語d. He did so.

The Egyptian queen returned, but only showed the 栄冠を与える of her 長，率いる with very fair and very abundant hair; she was anxious to know if I had brought the scissors.

I then took a handful of her long hair, but I could scarcely distinguish the 直面する that she kept 隠すd behind the curtain. As I was about to 削減（する） a lock high up, a 会社／堅い 手渡す behind the curtain lowered 地雷 so that I 削減（する） only about six インチs from the end. As I was rather slow about doing this, she said in a low 発言する／表明する, "Quick! Quick!" and disappeared. I have kept this lock; it is very 罰金, silky and undyed. Microscopical examination shows it to be real hair; and I am 知らせるd that a wig of the same would cost a thousand フランs. Marthe's hair is very dark and she wears her hair rather short.*

* Thirty Years of Psychical 研究, p. 508.

言及／関連 may be made, in passing, to what Professor Richet calls "ignoble newspaper tales" of an 申し立てられた／疑わしい 自白 of deceit by the medium, and also to the 主張 of an Arab coachman in the 雇う of General Noel, who pretended that he had played the part of the ghost at the 郊外住宅 Carmen. As regards the latter, the man was never on any occasion 認める into the s饌nce room, while as to the former the medium has herself 公然と 否定するd the 告発（する），告訴（する）／料金. Richet 観察するs that even if the 告発（する），告訴（する）／料金 were true, psychic 研究員s were aware of what value to attach to such 発覚s, which only showed the 不安定 of mediums.

Richet sums up:

The materializations given by Marthe Beraud are of the highest importance. They have 現在のd 非常に／多数の facts illustrating the general 過程s of materializations, and have 供給（する）d metapsychic science with 完全に new and unforeseen data.

This is his final 推論する／理由d judgment.

The first 長引かせるd systematic 調査 of ectoplasm was undertaken by a French lady, Madame Bisson, the 未亡人 of Adolphe Bisson, a 井戸／弁護士席-known public man. It is probable that Madame Bisson will take a place beside her compatriot Madame Curie in the annals of science. Madame Bisson acquired かなりの personal 影響（力） over Eva, who had after the Algiers 実験s been 支配するd to the usual intolerant 迫害. She took her into her care and 供給するd for her in all ways. She then began a 一連の 実験s which lasted for five years, and which gave such solid results that not one, but several, sciences may in the 未来 take their origin from them. In these 実験s she associated herself with Dr. Schrenck Notzing, a German savant from Munich, whose 指名する will also be imperishably connected with the 初めの 調査 of ectoplasm. Their 熟考する／考慮するs were carried on between 1908 and 1913, and are 記録，記録的な／記録するd in her 調書をとる／予約する "Les Phenomenes dits de Materialisation" and in Schrenck Notzing's "Phenomena of Materialisation," which has been translated into English.

Their method was to make Eva C. change all her 衣料品s under 監督, and to dress her in a gown which had no buttons and was fastened at the 支援する. Only her 手渡すs and feet were 解放する／自由な. She was then taken into the 実験の room, to which she had 接近 at no other time. At one end of this room was a small space shut in by curtains at the 支援する and 味方するs and 最高の，を越す, but open in 前線. This was called the 閣僚 and the 反対する of it was to concentrate the ectoplasmic vapour.

In 述べるing their 共同の results the German savant says: "We have very often been able to 設立する that by an unknown 生物学の 過程 there comes from the 団体／死体 of the medium a 構成要素, at first 半分-fluid, which 所有するs some of the 所有物／資産／財産s of a living 実体, 顕著に that of the 力／強力にする of change, of movement, and of the 仮定／引き受けること of 限定された forms." He 追加するs: "One might 疑問 the truth of these facts if they had not been 立証するd hundreds of times in the course of laborious 実験（する）s under 変化させるd and very strict 条件s." Could there be, so far as this 実体 is 関心d, a more 完全にする vindication of those 早期に Spiritualists who for two 世代s had borne with patience the ridicule of the world? Schrenck Notzing ends his dignified preface by exhorting his fellow-労働者 to take heart. "Do not 許す yourself to be discouraged in your 成果／努力s to open a new domain for science either by foolish attacks, by 臆病な／卑劣な calumnies, by the misrepresentation of facts, by the 暴力／激しさ of the malevolent, or by any sort of 脅迫. 前進する always along the path that you have opened, thinking of the words of Faraday, 'Nothing is too amazing to be true.'"

The results are の中で the most 著名な of any 一連の 調査s of which we have 記録，記録的な／記録する. It was 証言するd by 非常に／多数の competent 証言，証人／目撃するs, and 確認するd by photographs, that there oozed from the medium's mouth, ears, nose, 注目する，もくろむs, and 肌 this 驚くべき／特命の／臨時の gelatinous 構成要素. The pictures are strange and repulsive, but many of Nature's 過程s seem so in our 注目する，もくろむs. You can see this streaky, viscous stuff hanging like icicles from the chin, dripping 負かす／撃墜する on to the 団体／死体, and forming a white apron over the 前線, or 事業／計画（する）ing in shapeless lumps from the orifices of the 直面する. When touched, or when undue light （機の）カム upon it, it writhed 支援する into the 団体／死体 as 速く and stealthily as the tentacles of a hidden octopus. If it was 掴むd and pinched the medium cried aloud. It would protrude through 着せる／賦与するs and 消える again, leaving hardly any trace upon them. With the assent of the medium, a small piece was amputated. It 解散させるd in the box in which it was placed as snow would have done, leaving moisture and some large 独房s which might have come from a fungus. The microscope also 公表する／暴露するd epithelial 独房s from the mucous membrane in which the stuff seemed to 起こる／始まる.

The 生産／産物 of this strange ectoplasm is enough in itself to make such 実験s 革命の and 時代-making, but what follows is far stranger, and will answer the question in every reader's mind, "What has all this to do with spirits?" Utterly incredible as it may appear, this 実体 after forming begins, in the 事例／患者 of some mediums—Eva 存在 one—to curdle into 限定された 形態／調整s, and those 形態／調整s are human 四肢s and human 直面するs, seen at first in two dimensions upon the flat, and then moulding themselves at the 辛勝する／優位s until they become detached and 完全にする. Very many of the photographs 展示（する） these strange phantoms, which are often much smaller than life. Some of these 直面するs probably 代表する thought-forms from the brain of Eva taking 明白な form, and a （疑いを）晴らす resemblance has been traced between some of them and pictures which she may have seen and 蓄える／店d in the memory. One, for example, looks like an 極端に rakish 大統領 Wilson with a moustache, while another 似ているs a ferocious （判決などを）下すing of M. Poincare. One of them shows the word "Miroir" printed over the 長，率いる of the medium, which some critics have （人命などを）奪う，主張するd as showing that she had 密輸するd in the 定期刊行物 of that 指名する ーするために 展示（する） it, though what the 反対する of such a 訴訟／進行 could be has not been explained. Her own explanation was that the controlling 軍隊s had in some way, かもしれない by "apport," brought in the legend ーするために 伝える the idea that these 直面するs and 人物／姿／数字s are not their real selves, but their selves as seen in a mirror.

Even now the reader may see no obvious connexion with Spiritualism, but the next 行う／開催する／段階 takes us all the way. When Eva is at her best, and it occurs only at long intervals and at some cost to her own health, there forms a 完全にする 人物／姿／数字; this 人物／姿／数字 is moulded to 似ている some 死んだ person, the cord which 貯蔵所d it to the medium is 緩和するd, a personality which either is or pretends to be that of the dead takes 所有／入手 of it, and the breath of life is breathed into the image so that it moves and 会談 and 表明するs the emotions of the spirit within. The last word of the Bisson 記録，記録的な／記録する is: "Since these s饌nces, and on 非常に／多数の occasions, the entire phantom has shown itself, it has come out of the 閣僚, has begun to speak, and has reached Mme. Bisson, whom it has embraced on the cheek. The sound of the kiss was audible." Was there ever a stranger finale of a 科学の 調査? It may serve to illustrate how impossible it is for even the cleverest of materialists to find any explanation of such facts which is 一貫した with his theories. The only one which Mr. Joseph McCabe, in his 最近の public 審議, could put 今後 was that it was a 事例／患者 of the regurgitation of food! He seemed to be unaware that a の近くに-meshed 隠す was worn over the medium's 直面する in some of the 実験s, without in the least 妨害するing the flow of the ectoplasm.

These results, though checked in all possible ways, are 非，不，無 the いっそう少なく so amazing that the inquirer had a 権利 to 一時停止する judgment until they were 確認するd. But this has now been fully done. Dr. Schrenck Notzing returned to Munich, and there he was fortunate enough to find another medium, a ポーランドの（人） lady, who 所有するd the faculty of materialization. With her he 行為／行うd a 一連の 実験s which he has 記録，記録的な／記録するd in the 調書をとる／予約する, already について言及するd. Working with Stanislawa, the ポーランドの（人） medium, and 可決する・採択するing the same strict methods as with Eva, he produced 正確に／まさに the same results. His 調書をとる／予約する overlaps that of Mme. Bisson, since he gives an account of the Paris 実験s, but the most important part is the corroboration furnished by his check 実験s in the summer of 1912 in Munich. The さまざまな photographs of the ectoplasm, so far as they go, are hardly to be distinguished from those already taken, so that any theory of (a)手の込んだ／(v)詳述する 詐欺 upon the part of Eva postulates the same 詐欺 on the part of Stanislawa. Many German 観察者／傍聴者s checked the sittings.

In his 徹底的な Teutonic fashion Schrenck Notzing goes deeper into the 事柄 than Mme. Bisson. He 得るd hair from one of the materialized forms and compared it microscopically with hair from Eva (this 出来事/事件 occurred in the French series), showing by several 実験（する）s that it could not be from the same person. He gave also the 化学製品 result of an examination of a small 部分 of ectoplasm, which 燃やすd to an ash, leaving a smell as of horn. Chloride of ナトリウム (ありふれた salt) and phosphate of calcium were amongst the 選挙権を持つ／選挙人s. Finally, he 現実に 得るd a cinematograph 記録，記録的な／記録する of the ectoplasm 注ぐing from the mouth of the medium. Part of this is 再生するd in his 調書をとる／予約する.

It should be explained that though the medium was in a trance during these 実験s she was by no means inanimate. A separate personality seemed to 所有する her, which might be explained as one of her own 第２位 individualities, or as an actual obsession from outside. This personality was in the habit of alluding with some severity to the medium, telling Mme. Bisson that she needed discipline and had to be kept up to her work. Occasionally this person showed 調印するs of clairvoyance, explaining 正確に, for example, what was amiss with an electric fitting when it failed to work. A running accompaniment of groans and 抗議するs from Eva's 団体／死体 seems to have been a mere animal 激しい抗議 apart from 知能.

These results were 確認するd once again by Dr. Gustave Geley, whose 指名する will live for ever in the annals of psychical 研究. Dr. Geley was a general practitioner at Annecy, where he 実行するd the high 約束s which had been given by his academic career at Lyons. He was attracted by the 夜明けing science, and was wisely 任命するd by M. ジーンズ Meyer as 長，率いる of the Institut M騁apsychique. His work and methods will be an example for all time to his 信奉者s, and he soon showed that he was not only an ingenious experimenter and a 正確な 観察者／傍聴者, but a 深い thinking philosopher. His 広大な／多数の／重要な 調書をとる／予約する, "From the Unconscious to the Conscious," will probably stand the 実験（する） of time. He was 攻撃する，非難するd by the usual human mosquitoes who annoy the first 開拓するs who 押し進める through any fresh ジャングル of thought, but he met them with bravery and good humour. His death was sudden and 悲劇の. He had been to Warsaw, and had 得るd some fresh ectoplasmic moulds from the medium Kluski. Unhappily, the aeroplane in which he travelled 衝突，墜落d, and Geley was killed—an irreparable loss to psychic science.

Dr. Gustave Geley.

The 委員会 of the Institut M騁apsychique, which was 認めるd by the French 政府 as 存在 "of public 公共事業（料金）／有用性," 含むd Professor Charles Richet, Professor Santoliquido, 大臣 of Public Health, Italy; Count de Gramont, of the 学校／設ける of フラン; Dr. Calmette, 医療の 視察官-General; M. Camille Flammarion, M. Jules Roche, ex-大臣 of 明言する／公表する; Dr. Treissier, Hospital of Lyons; with Dr. Gustave Geley himself as Director. の中で those 追加するd to the 委員会 at a later date were Sir Oliver 宿泊する, Professor Bozzano, and Professor Leclainche, member of the 学校／設ける of フラン and 視察官-General of Sanitary Services (農業). The 学校／設ける is equipped with a good 研究室／実験室 for psychical 研究, and has also a library, reading-room, lecture and 歓迎会 rooms. Particulars of the work carried out are 供給（する）d in its magazine, する権利を与えるd La Revue M騁apsychique.

An important 味方する of the work of the 学校／設ける has been to 招待する public men of eminence in science and literature to 証言，証人／目撃する for themselves the psychical 調査s that are 存在 carried on. Over a hundred such men have been given first-手渡す 証拠, and in 1923 thirty, 含むing eighteen 医療の men of distinction, 調印するd and permitted the 出版（物） of a 声明 of their 十分な belief in the genuineness of the manifestations they saw under 条件s of rigid 支配（する）／統制する.

Dr. Geley at one time held a 一連の sittings with Eva, 召喚するing a hundred men of science to 証言，証人／目撃する one or other of them. So strict were his 実験（する）s that he 勝利，勝つd up his account with the words: "I will not 単に say that there is no 詐欺. I will say that there has not been the 可能性 of 詐欺." Again he walked the old path and 設立する the same results, save that the phantasms in his 実験s took the form of 女性（の） 直面するs, いつかs beautiful and, as he 保証するd the author, unknown to him. They may be thought-forms from Eva, for in 非，不，無 of his 記録，記録的な／記録するd results did he get the 絶対の living spirit. There was enough, however, to 原因（となる） Dr. Geley to say: "What we have seen kills materialism. There is no longer any room for it in the world." By this he means, of course, the old-fashioned materialism of Victorian days, by which thought was a result of 事柄. All the new 証拠 points to 事柄 存在 the result of thought. It is only when you ask "Whose thought?" that you get upon debatable ground.

The 実験 at the Institut M騁aphysique, Paris
When Richet, Geley and De Gramont 得るd the wax moulds of 手渡すs
which have 確認するd the earlier 実験s of Oxley and others.
This is, of course, an idealized 非，不，無-evidential impression of the scene.

その後の to his 実験s with Eva, Dr. Geley got even more wonderful results with Franek Kluski, a ポーランドの（人） gentleman, with whom the ectoplasmic 人物／姿／数字s were so solid that he was able to take a mould of their 手渡すs in paraffin. These paraffin gloves, which are 展示（する）d in London,* are so small at the wrist-開始 that the 手渡す could not かもしれない have been 孤立した without breaking the brittle mould. It could only have been done by dematerialization—no other way is possible. These 実験s were 行為／行うd by Geley, Richet, and Count de Gramont, three most competent men. A fuller discussion of these and other moulds taken from ectoplasmic 人物／姿／数字s will be 設立する in 一時期／支部 XX. They are very important, as 存在 the most 永久の and 否定できない proofs of such structures that have ever been 前進するd. No 合理的な／理性的な 批評 of them has ever yet been made.

* 類似の gloves are to be seen at the Psychic College, 59 Holland Park, W., or at the Psychic Museum, Abbey House, Victoria Street, Westminster.

Another ポーランドの（人） medium, 指名するd ジーンズ Guzik, has been 実験（する）d at the Paris 学校／設ける by Dr. Geley. The manifestations consisted of lights and ectoplasmic 手渡すs and 直面するs. Under 条件s of the severest 支配（する）／統制する, thirty-four distinguished persons in Paris, most of whom were 完全に 懐疑的な, 断言するd, after long and minute 調査, their belief in the genuineness of the phenomena 観察するd with this medium. の中で them were members of the French 学院, of the 学院 of Sciences, of the 学院 of 薬／医学, doctors of 薬／医学 and of 法律, and police 専門家s.

Ectoplasm is a most protean 実体, and can manifest itself in many ways and with 変化させるing 所有物／資産／財産s. This was 論証するd by Dr. W. J. Crawford, Extra-Mural Lecturer in Mechanical 工学 at Queen's University, Belfast. He 行為／行うd an important 一連の 実験s from 1914 to 1920 with the medium 行方不明になる Kathleen Goligher. He has furnished an account of them in three 調書をとる／予約するs, "The Reality of Psychic Phenomena" (1917), "実験s in Psychical Science" (1919), and "The Psychic Structures at the Goligher Circle" (1921). Dr. Crawford died in 1920, but he left an imperishable 記念の in those three 調書をとる／予約するs of 初めの 実験の 研究 which have probably done as much to place psychic science on an 保証するd 地盤 as any other 作品 on the 支配する.

To understand fully the 結論s he arrived at his 調書をとる／予約するs must be read, but here we may say 簡潔に that he 論証するd that levitations of the （米）棚上げする／（英）提議する, 非難するs on the 床に打ち倒す of the room, and movements of 反対するs in the s饌nce room were 予定 to the 活動／戦闘 of "psychic 棒s," or, as he （機の）カム to call them in his last 調書をとる／予約する, "psychic structures," emanating from the medium's 団体／死体. When the （米）棚上げする／（英）提議する is levitated these "棒s" are operated in two ways. If the （米）棚上げする／（英）提議する is a light one, the 棒 or structure does not touch the 床に打ち倒す, but is "a cantilever 堅固に 直す／買収する，八百長をするd to the medium's 団体／死体 at one end, and gripping the under surface or 脚s of the （米）棚上げする／（英）提議する with the 解放する／自由な or working end." In the 事例／患者 of a 激しい （米）棚上げする／（英）提議する the reaction, instead of 存在 thrown on the medium, is 適用するd to the 床に打ち倒す of the room, forming a 肉親，親類d of strut between the under surface of the levitated （米）棚上げする／（英）提議する and the 床に打ち倒す. The medium was placed in a 重さを計るing 規模, and when the （米）棚上げする／（英）提議する was levitated an 増加する in her 負わせる was 観察するd.

Dr. Crawford 供給（する）s this 利益／興味ing hypothesis of the 過程 at work in the 形式 of ectoplasm at a circle. It is to be understood that by "操作者s" he means the spirit 操作者s controlling the phenomena:

操作者s are 事実上の／代理 on the brains of the sitters and thence on their nervous systems. Small 粒子s, it may even be 分子s, are driven off the nervous system, out through the 団体／死体s of sitters at wrists, 手渡すs, fingers, or どこかよそで. These small 粒子s, now 解放する／自由な, have a かなりの 量 of latent energy inherent in them, an energy which can 反応する on any human nervous system with which they come into 接触する. This stream of energized 粒子s flows 一連の会議、交渉／完成する the circle, probably partly on the periphery of their 団体／死体s. The stream, by 漸進的な augmentation from the sitters, reaches the medium at high degree of "緊張," energizes her, receives increment from her, 横断するs the circle again, and so on. Finally, when the "緊張" is 十分に 広大な／多数の／重要な, the 広まる 過程 中止するs, and the energized 粒子s collect on or are 大（公）使館員d to the nervous system of the medium, who has henceforth a 貯蔵所 from which to draw. The 操作者s having now a good 供給（する） of the 権利 肉親，親類d of energy at their 処分, viz. 神経 energy, can 行為／法令／行動する upon the 団体／死体 of the medium, who is so 構成するd that 甚だしい／１２ダース 事柄 from her 団体／死体 can, by means of the nervous 緊張 適用するd to it, be 現実に 一時的に detached from its usual position and 事業／計画（する）d into the s饌nce room.*

* The Reality Of Psychic Phenomena, p. 243.

This is probably the first 試みる／企てる at a （疑いを）晴らす explanation of what occurs at a s饌nce for physical phenomena, and it is possible that it 述べるs with fair 正確 what really takes place. In the に引き続いて 抽出する Dr. Crawford makes an important comparison between the earlier and later psychic manifestations, and also enunciates a bold 包括的な theory for all psychic phenomena:

I have compared the whitish, cloud-like 外見 of the 事柄 in the structure with photographs of materialization phenomena in all 行う／開催する／段階s 得るd with many different mediums all over the world, and the 結論 I have come to is that this 構成要素 very closely 似ているs, if it is not 同一の with, the 構成要素 used in all such materialization phenomena. In fact, it is not too much to say that this whitish, translucent, nebulous 事柄 is the basis of all psychic phenomena of the physical order. Without it in some degree no physical phenomena are possible. It is what gives consistence to the structures of all 肉親，親類d 築くd by the 操作者s in the s饌nce 議会; it is, when 適切に manipulated and 適用するd, that which enables the structures to come into 接触する with the ordinary forms of 事柄 with which we are 熟知させるd, whether such structures are ones 類似の to those with which I am 特に 取引，協定ing, or whether they are materializations of bodily forms like 手渡すs or 直面するs. その上の, to me it appears likely that this 事柄 will be 設立する 結局 to be the basis of the structures 明らかに 築くd for the manifestation of that peculiar form of phenomena known as the Direct 発言する／表明する, while the phenomena known as Spirit Photography appear also to have it as a basis.*

* The Psychic Structures At The Goligher Circle, p. 19.

Plaster Cast of Ectoplasmic 手渡す.
得るd by Dr. Geley and impossible of reproduction in any
other fashion (公式文書，認める the breadth of wrist as compared with 手渡す).

Whilst Crawford was working at his ectoplasmic 棒s at Belfast, Dr. Geley was checking the results 得るd from Eva C. by a fresh 一連の 実験s. He thus 要約するs his 観察s on the phenomena which he 観察するd:

A 実体 emanates from the 団体／死体 of the medium, it externalizes itself, and is amorphous or polymorphous in the first instance. This 実体 takes さまざまな forms, but in general it shows more or いっそう少なく 合成物 組織／臓器s. We may distinguish: (1) the 実体 as a substratum of materialization; (2) its 組織するd 開発. Its 外見 is 一般に 発表するd by the presence of fluid, white and luminous flakes of a size 範囲ing from that of a pea to that of a five-フラン piece, and 分配するd here and there over the medium's 黒人／ボイコット dress, principally on the left 味方する. The 実体 itself emanates from the whole 団体／死体 of the medium, but 特に from the natural orifices and the extremities, from the 最高の，を越す of the 長，率いる, from the breasts, and the tips of the fingers. The most usual origin, which is most easily 観察するd, is that from the mouth. The 実体 occurs in さまざまな forms, いつかs as ductile dough, いつかs as a true protoplastic 集まり, いつかs in the form of 非常に／多数の thin threads, いつかs as cords of さまざまな thicknesses, or in the form of 狭くする rigid rays, or as a 幅の広い 禁止（する）d, as a membrane, as a fabric, or as a woven 構成要素, with 不明確な／無期限の and 不規律な 輪郭（を描く）s. The most curious 外見 is 現在のd by a 広範囲にわたって 拡大するd membrane, 供給するd with fringes and rucks, and 似ているing in 外見 a 逮捕する.

The 量 of externalized 事柄 変化させるs within wide 限界s. In some 事例／患者s it 完全に envelops the medium as in a mantle. It may have three different colours—white, 黒人／ボイコット, or grey. The white colour is the most たびたび（訪れる）, perhaps, because it is the most easily 観察するd. いつかs the three colours appear 同時に. The visibility of the 実体 変化させるs a 広大な／多数の／重要な 取引，協定, and it may slowly 増加する or 減少（する） in succession. To the touch it gives さまざまな impressions. いつかs it is moist and 冷淡な, いつかs viscous and sticky, more rarely 乾燥した，日照りの and hard. The 実体 is 動きやすい. いつかs it moves slowly up or 負かす／撃墜する across the medium, on her shoulders, on her breast, or on her 膝s, with a creeping 動議 似ているing a reptile. いつかs the movements are sudden and quick. The 実体 appears and disappears like 雷 and is extraordinarily 極度の慎重さを要する. The 実体 is 極度の慎重さを要する to light.

We have been able to give only a part of Dr. Geley's 熟達した 分析 and description. This final passage 取引，協定s with an important 面:

During the whole time of the materialization 現象 the 製品 formed is in obvious physiological and psychical connexion with the medium. The physiological connexion is いつかs perceptible in the form of a thin cord joining the structure with the medium, which might be compared with the umbilical cord joining the embryo to its parent. Even if this cord is not 明白な, the physiological 和合 is always の近くに. Every impression received through the ectoplasm 反応するs upon the medium and 副／悪徳行為 versa. The sensation reflex of the structure coalesces with that of the medium; in a word, everything 証明するs that the ectoplasm is the partly externalized medium herself.

If the 詳細（に述べる）s of this account are compared with those given earlier in this 一時期／支部, it will be seen at once how 非常に／多数の are the points of resemblance. Ectoplasm in its 根底となるs has ever been the same. After these 確定／確認s it is not scepticism but pure ignorance which 否定するs the 存在 of this strange 構成要素.

Eva C. （機の）カム to London, as already 明言する／公表するd, and held thirty-eight s饌nces under the 後援 'of the Society for Psychical 研究, but the 報告（する）／憶測* is a very 相反する and unsatisfactory 文書. Dr. Schrenck Notzing was able to get yet another medium from whom he was able to 論証する ectoplasm, the results 概略で corresponding with those 得るd in Paris. This was a lad of fourteen, Willie S. In the 事例／患者 of Willie S., Dr. Schrenck Notzing showed this new 実体 to a hundred 選ぶd 観察者／傍聴者s, not one of whom was able to 否定する the 証拠 of his own senses. の中で those who 調印するd an affirmative 声明 were professors or ex-professors of Jena, Giessen, Heidelberg, Munich, Tubingen, Upsala, Freiburg, Basle, and other universities, together with a number of famous 内科医s, neurologists, and savants of every sort.

* 訴訟／進行s Of The S.P.R., Vol. XXXII, pp. 209-343.

We can say, then, that there is no 疑問 of its 存在. It cannot, however, be produced to order. It is a delicate 操作／手術 which may fail. Thus several experimenters, 顕著に a small 委員会 of the Sorbonne, did fail. We have learned that it needs the 権利 men and the 権利 条件s, which 条件s are mental and spiritual, rather than 化学製品. A harmonious atmosphere will help, while a carping, antagonistic one will 妨げる or 全く 妨げる its 外見. In this it shows its spiritual affinities and that it 異なるs from a 純粋に physical 製品.

What is it? It takes 形態／調整. Who 決定するs the 形態／調整? Is it the mind of the 入り口d medium? Is it the mind of the 観察者／傍聴者s? Is it some 独立した・無所属 mind? の中で the experimenters we have a 構成要素 school who 勧める that we are finding some 驚くべき／特命の／臨時の latent 所有物／資産／財産 of the normal 団体／死体, and we have another school, to which the author belongs, who believe that we have come upon a link which may be part of a chain 主要な to some new order of life. It should be 追加するd that there is nothing 関心ing it which has not been known to the old alchemists of the Middle Ages. This very 利益／興味ing fact was brought to light by Mr. Foster Damon, of Harvard University, who gave a 一連の 抽出するs from the 作品 of Vaughan, a philosopher who lived about 1650, where under the 指名する of the "First 事柄" or of "水銀柱，温度計" a 実体 is 述べるd, drawn from the 団体／死体, which has all the 特徴 of ectoplasm. Those were the days when, between the カトリック教徒 Church on one 味方する and the witch-finders of the Puritans on the other, the ways of the psychic 研究員 were hard. That is why the 化学者／薬剤師s of that day disguised their knowledge under fantastic 指名するs, and why that knowledge in consequence died out. When one realizes that by the Sun they meant the 操作者, by the Moon the 支配する, by the 解雇する／砲火／射撃 the mesmeric 軍隊, and by 水銀柱，温度計 the resulting ectoplasm, one has the 重要な to some of their secrets.

The author has frequently seen ectoplasm in its vaporous, but only once in its solid, forma That was at a sitting with Eva C. under the 告発（する），告訴（する）／料金 of Madame Bisson. Upon that occasion this strange variable 実体 appeared as a streak of 構成要素 six インチs long, not unlike a section of the umbilical cord, embedded in the cloth of the dress in the 地域 of the lower stomach. It was 明白な in good light, and the author was permitted to squeeze it between his fingers, when it gave the impression of a living 実体, thrilling and 縮むing under his touch. There was no 可能性 of deception upon this occasion.

* Save in the many instances when he has seen actual materialized 直面するs or 人物／姿／数字s.

It is impossible to 熟視する／熟考する the facts known about ectoplasm without seeing their 耐えるing upon psychic photography. The pictures photographed 一連の会議、交渉／完成する Eva, with their 煙霧のかかった woolly fringe, are often 正確に／まさに like the photographs 得るd by Mr. Hope and others. The most 合理的な／理性的な opinion seems to be that ectoplasm once formed can be moulded by the mind, and that this mind may, in the simpler 事例／患者s, 簡単に be the mind of the unconscious medium. We forget いつかs that we are ourselves spirits, and that a spirit in the 団体／死体 has 推定では 類似の 力／強力にするs to a spirit out of the 団体／死体. In the more コンビナート／複合体 事例／患者s, and 特に in psychic photography, it is abundantly （疑いを）晴らす that it is not the spirit of the medium which is at work, and that some more powerful and purposeful 軍隊 has 介入するd.

本人自身で, the author is of opinion that several different forms of plasm with different activities will be discovered, the whole forming a separate science of the 未来 which may 井戸／弁護士席 be called Plasmology. He believes also that all psychic phenomena 外部の to the medium, 含むing clairvoyance, may be traced to this source. Thus a clairvoyant medium may 井戸／弁護士席 be one who 放出するs this or some analogous 実体 which builds up 一連の会議、交渉／完成する him or her a special atmosphere that enables the spirit to manifest to those who have the 力／強力にする of perception. As the aerolite passing into the atmosphere of the earth is for a moment 明白な between two eternities of invisibility, so it may be that the spirit passing into the psychic atmosphere of the ectoplasmic medium can for a short time 示す its presence. Such 憶測s are beyond our 現在の proofs, but Tyndall has shown how such 探検の／予備の hypotheses may become the spear-長，率いるs of truth. The 推論する／理由 why some people see a ghost and some do not may be that some furnish 十分な ectoplasm for a manifestation, and some do not, while the 冷淡な 冷気／寒がらせる, the trembling, the その後の faint, may be 予定 not 単に to terror but partly to the sudden drain upon the psychic 供給（する）s.

Apart from such 憶測s, the solid knowledge of ectoplasm, which we have now acquired, gives us at last a 会社／堅い 構成要素 basis for psychic 研究. When spirit descends into 事柄 it needs such a 構成要素 basis, or it is unable to impress our 構成要素 senses. As late as 1891 Stainton Moses, 真っ先の psychic of his day, was 軍隊d to say, "I know no more about the method or methods by which materialized forms are produced than I did when I first saw them." Were he living now he could hardly say the same.

This new 正確な knowledge has been useful in giving us some 合理的な／理性的な explanation of those rapping sounds which were の中で the first phenomena to attract attention. It would be premature to say that they can only be produced in one way, but it may at least be 明言する／公表するd that the usual method of their 生産／産物 is by the 拡張 of a 棒 of ectoplasm, which may or may not be 明白な, and by its （着弾の瞬間に破裂する）着発 on some solid 反対する. It is probable that these 棒s may be the conveyers of strength rather than strong in themselves, as a small 巡査 wire may carry the electric 発射する／解雇する which will 崩壊する a 戦艦. In one of Crawford's admirable 実験s, finding that the 棒s were coming from the chest of his medium, he soaked her blouse with liquid carmine, and then asked for 非難するs upon the opposite 塀で囲む. The 塀で囲む was 設立する to be studded with 位置／汚点／見つけ出すs of red, the ectoplasmic protrusion having carried with it in each 事例／患者 some of the stain through which it passed. In the same way （米）棚上げする／（英）提議する-攻撃するing, when 本物の, would appear to be 予定 to an accumulation of ectoplasm upon the surface, collected from the さまざまな sitters and afterwards used by the 統括するing 知能. Crawford surmised that the extrusions must often 所有する suckers or claws at the end, so as to 支配する or to raise, and the author subsequently collected several photographs of these 形式s which show 明確に a serrated 辛勝する／優位 at the end that would fulfil such a 目的.

Crawford paid 広大な／多数の／重要な attention also to the correspondence between the 負わせる of the ectoplasm emitted and the loss of 負わせる in the medium. His 実験s seemed to show that everyone is a medium, that everyone loses 負わせる at a materializing s饌nce, and that the 長，指導者 medium only 異なるs from the others in that she is so 構成するd that she can put out a larger ectoplasmic flow. If we ask why one human 存在 should 異なる from another in this 尊敬（する）・点, we reach that barren 論争 why one should have a 罰金 ear for music and another be lost to all melody. We must take these personal せいにするs as we find them. In Crawford's 実験s it was usual for the medium to lose as much as 10 or 15 lb. in a 選び出す／独身 sitting—the 負わせる 存在 回復するd to her すぐに the ectoplasm was 撤回するd. On one occasion the enormous loss of 52 lb. was 記録，記録的な／記録するd. One would have thought that the 規模s were 誤った upon this occasion were it not that even greater losses have been 登録（する）d in the 事例／患者 of other mediums, as has already been 記録，記録的な／記録するd in the account of the 実験s of Olcott with the Eddys.

There are some other 所有物／資産／財産s of ectoplasmic protrusions which should be 公式文書，認めるd. Not only is light destructive to them unless they are 徐々に acclimatized or 特に 用意が出来ている beforehand by the 支配（する）／統制するs, but the 影響 of a sudden flash is to 運動 the structure 支援する into the medium with the 軍隊 of a snapped elastic 禁止（する）d. This is by no means a 誤った （人命などを）奪う，主張する in order to 保護する the medium from surprise, but it is a very real fact which has been 立証するd by many 観察者／傍聴者s. Any tampering with ectoplasm, unless its fraudulent 生産／産物 is a certainty, is to be deprecated, and the forcible dragging at the trumpet, or at any other 反対する which is supported by the ectoplasmic 棒, is nearly as dangerous as the 展示 of a light. The author has in mind one 事例／患者 where an ignorant sitter 除去するd the trumpet, which was floating in 前線 of him, from the circle. It was done silently, but 非，不，無 the いっそう少なく the medium complained of 苦痛 and sickness to those around her and was prostrated for some days. Another medium 展示（する）d a bruise from the breast to the shoulder which was 原因（となる）d by the recoil of the 手渡す when some would-be exposer flashed an electric たいまつ. When the ectoplasm 飛行機で行くs 支援する to a mucoid surface the result may be 厳しい hemorrhage, several instances of which have come within the author's personal notice. In one 事例／患者, that of Susanna Harris, in Melbourne, the medium was 限定するd to bed for a week after such an experience.

It is vain in a 選び出す／独身 一時期／支部 of a work which covers a large 支配する to give any 詳細（に述べる）d 見解（をとる） of a section of that 支配する which might 井戸／弁護士席 have a 容積／容量 to itself. Our knowledge of this strange, elusive, protean, all-pervading 実体 is likely to 増加する from year to year, and it may be prophesied that if the last 世代 has been 占領するd with protoplasm, the next will be engrossed with its psychic 同等（の）, which will, it is to be hoped, 保持する Charles Richet's 指名する of ectoplasm, though さまざまな other words such as "plasm," "teleplasm," and "ideoplasm" are unfortunately already in 循環／発行部数. Since this 一時期／支部 was 用意が出来ている fresh demonstrations of ectoplasm have occurred in さまざまな parts of the world, the most noticeable 存在 with "Margery," or Mrs. Crandon, of Boston, whose 力／強力にするs have been fully 扱う／治療するd in Mr. Malcolm Bird's 容積／容量 of that 指名する.

V. — SPIRIT PHOTOGRAPHY

THE first authentic account of the 生産／産物 of what is called a spirit photograph dates from 1861. This result was 得るd by William H. Mumler in Boston, U.S.A. In England in 1851 Richard Boursnell is said to have had a 類似の experience, but no 早期に photograph of this nature has been 保存するd.* The first example in England 有能な of 存在 立証するd occurred with the photographer Hudson, in 1872.

* A number of Mumler's "spirit" photographs have, in fact, been 保存するd and are now in the 所有／入手 of the J. Paul Getty Museum, Los Angeles. Several reproductions of these are 含むd in this 版 of The History of Spiritualism. —RG.

Robert Bonner seated before a "spirit."
Photograph by William H. Mumler. Albumen silver print

Like the rise of modern Spiritualism, this new 開発 was 予報するd from the Other 味方する. In 1856 Mr. Thomas Slater, an optician, residing at 136 Euston Road, London, was 持つ／拘留するing a s饌nce with Lord Brougham and Mr. Robert Owen, when it was rapped out that the time would come when Mr. Slater would take spirit photographs. Mr. Owen 発言／述べるd that if he were in the spirit world when that time （機の）カム he would appear on the plate. In 1872, when Mr. Slater was 実験ing in spirit photography, he is said to have 得るd on a plate the 直面する of Mr. Robert Owen and also that of Lord Brougham.* Alfred Russel Wallace was shown these results by Mr. Slater, and said:

The first of his successes 含む／封じ込めるd two 長，率いるs by the 味方する of a portrait of his sister. One of these 長，率いるs is unmistakably the late Lord Brougham's; the other, much いっそう少なく 際立った, is 認めるd by Mr. Slater as that of Robert Owen, whom he knew intimately up to the time of his death.

* The Spiritualist, Nov. 1, 1873. 奇蹟s And Modern Spiritualism, 1901, p. 198.

After 述べるing other spirit photographs 得るd by Mr. Slater, Dr. Wallace goes on:

Now whether these 人物／姿／数字s are 正確に identified or not, is not the 必須の point. The' fact that any 人物／姿／数字s, so （疑いを）晴らす and unmistakably human in 外見 as these, should appear on plates taken in his own 私的な studio by an experienced optician and amateur photographer, who makes all his apparatus himself, and with no one 現在の but the members of his own family, is the real marvel. In one 事例／患者 a second 人物／姿／数字 appeared on a plate with himself, taken by Mr. Slater when he was 絶対 alone, by the simple 過程 of 占領するing the sitter's 議長，司会を務める after uncapping the camera.

Mr. Slater himself showed me all these pictures, and explained the 条件s under which they were produced. That they are not impostures is 確かな , and as the first 独立した・無所属 確定／確認s of what had been 以前 得るd only through professional photographers, their value is inestimable.

Woman with "spirits" in the background.
Photograph by William H. Mumler. Albumen silver print.

From Mumler in 1861 to William Hope in our own day there have appeared some twenty to thirty 認めるd mediums for psychic photography, and between them they have produced thousands of those supernormal results which have come to be known as "extras." The best known of these 極度の慎重さを要するs, in 新規加入 to Hope and Mrs. Deane, are Hudson, Parkes, Wyllie, Buguet, Boursnell and Duguid.

Mumler, who was 雇うd as an engraver by a 主要な 会社／堅い of jewellers in Boston, was not a Spiritualist, nor a professional photographer. In an idle hour, while trying to take a photograph of himself in a friend's studio, he 得るd on the plate the 輪郭（を描く） of another 人物／姿／数字. The method he 可決する・採択するd was to 焦点（を合わせる） an empty 議長，司会を務める, and after 暴露するing the レンズ, spring into position by the 議長，司会を務める and stand until the requisite （危険などに）さらす was made. Upon the 支援する of the photograph Mr. Mumler had written:

This photograph was taken of myself, by myself, on Sunday, when there was not a living soul in the room beside me—so to speak. The form on my 権利 I 認める as my cousin, who passed away about twelve years since.

W. H. MUMLER.

The form is that of a young girl who appears to be sitting in the 議長，司会を務める. The 議長，司会を務める is distinctly seen through the 団体／死体 and 武器, also the （米）棚上げする／（英）提議する upon which one arm 残り／休憩（する）s. Below the waist, says a 同時代の account, the form (which is 明らかに 着せる／賦与するd in a dress with low neck and short sleeves) fades away into a 薄暗い もや, which 簡単に clouds over the lower part of the picture. It is 利益／興味ing to 公式文書，認める features in this first spirit photograph which have been repeated many times in those 得るd by later 操作者s.

News of what had happened to Mumler quickly became known, and he was 包囲するd with 使用／適用s for sittings. He at first 辞退するd, but at last had to 産する／生じる, and when その上の "extras" were 得るd and his fame spread, he was compelled finally to give up his 商売／仕事 and to 充てる himself to this new work. As his experiences have been, in the main, those of every psychic photographer who has 後継するd him, we may ちらりと見ること 簡潔に at them.

私的な sitters of good repute 得るd 完全に evidential and recognizable pictures of friends and 親族s, and were perfectly 満足させるd that the results were 本物の. Then （機の）カム professional photographers who were 確かな that there must be some trick, and that if they were given the 適切な時期 of 実験（する）ing under their own 条件s they would discover how it was done. They （機の）カム one after another, in some 事例／患者s with their own plates, camera, and 化学製品s, but after directing and 監督するing all the 操作／手術s, were unable to discover any trickery. Mumler also went to their photographic studios and 許すd them to do all the 扱うing and developing of the plates, with the same result. Andrew Jackson Davis, who was at that time the editor and publisher of The 先触れ（する） Of 進歩 in New York, sent a professional photographer, Mr. William Guay, to make a 徹底的な 調査. He 報告（する）／憶測d that after he had been 許すd to 支配（する）／統制する the whole of the photographic 過程, there appeared on the plate a spirit picture. He 実験d with this medium on several other occasions, and was 納得させるd of his genuineness.

Spirit wife & baby of Mr. Chapin, oil merchant.
Photograph by William H. Mumler. Albumen silver print.

Another photographer, Mr. Horace Weston, was sent to 調査／捜査する by Mr. 黒人／ボイコット, the famous portrait photographer of Boston. When he returned, after having duly 得るd a spirit picture, he said he could （悪事，秘密などを）発見する nothing in the 操作／手術s that 異なるd from those 雇うd in taking an ordinary photograph. Then 黒人／ボイコット went himself and 本人自身で 成し遂げるd all the 巧みな操作 of plates and 開発. As he watched one of the plates developing and saw appearing on it another form besides his own, and finally 設立する it to be that of a man leaning his arm on his shoulder, he exclaimed in his excitement, "My God, is it possible?"

Mumler had more 使用／適用s for sittings than he could find time for, and 任命s were made for weeks ahead. These （機の）カム from all classes — 大臣s, doctors, lawyers, 裁判官s, 市長s, professors, and 商売／仕事 men 存在 について言及するd as の中で those 特に 利益／興味d. A 十分な account of the さまざまな evidential results 得るd by Mumler will be 設立する in 同時代の 記録，記録的な／記録するs.*

* The Spiritual Magazine, 1862, p. 562; 1863, pp. 34-41.

In 1863 Mumler, like so many other photographic mediums since his day, 設立する on his plates "extras" of living persons. His strongest 支持者s were unable to 受託する this new and startling 現象, and while 持つ／拘留するing to their former belief in his 力／強力にするs, were 納得させるd that he had 訴える手段／行楽地d to trickery. Dr. Gardner, 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 (Boston, February 20, 1863), referring to this fresh 開発, 令状s:

While I am fully of the belief that 本物の spirit likenesses have been produced through his mediumship, 証拠 of deception in two 事例／患者s, at least, has been furnished me, which is perfectly conclusive. Mr. Mumler, or some person connected with Mrs. Stuart's rooms, has been 有罪の of deception in palming off as 本物の spirit likenesses pictures of a person who is now living in this city.

Five "spirits" hovering behind a （米）棚上げする／（英）提議する.
Photograph by William H. Mumler. Albumen silver print.

What made the 事例／患者 even more conclusive to the accusers was the fact that the same "extra" of the living person appeared on two different plates. This "（危険などに）さらす" 始める，決める the tide of public opinion against him, and in 1868 Mumler 出発／死d for New York. Here his 商売／仕事 栄えるd for a time until he was 逮捕（する）d by order of the 市長 of New York, at the instance of a newspaper reporter who had received an unrecognized "extra." After a 非常に長い 裁判，公判 he was 発射する／解雇するd without a stain on his character. The 証拠 of professional photographers who were not Spiritualists was 堅固に in Mumler's favour.

Mr. Jeremiah Gurney 証言するd:

I have been a photographer for twenty-eight years; I have 証言，証人／目撃するd Mumler's 過程, and although I went 用意が出来ている to scrutinize everything, I could find nothing which savoured of 詐欺 or trickery; the only thing out of the usual 決まりきった仕事 存在 the fact that the 操作者 kept his 手渡す on the camera.

Mumler, who died in poverty in 1884, has left an 利益／興味ing and 納得させるing narrative of his career in his 調書をとる／予約する, "Personal Experiences of William H. Mumler in Spirit Photography,"* a copy of which is to be seen at the British Museum.

* Boston, 1875. Chronicles Of The Photographs Of Spiritual 存在s, etc., 1882, p. 2.

Hudson, who 得るd the first spirit photograph in England of which we have 客観的な 証拠, is said to have been about sixty years of age at that time (March, 1872). The sitter was 行方不明になる Georgiana Houghton, who has fully 述べるd the 出来事/事件.There is abundant 証言 to Hudson's work. Mr. Thomas Slater) already 引用するd, took his own camera and plates, and after minute 観察 報告（する）／憶測d that "collusion or trickery was altogether out of the question." Mr. William Howitt, a stranger to the medium, went unannounced and received a 認めるd "extra" of his two 死んだ boys. He pronounced the photographs to be "perfect and unmistakable."

Dr. Alfred Russel Wallace 安全な・保証するd a good picture of his mother. 述べるing his visit he says*:

I sat three times, always choosing my own position. Each time a second 人物／姿／数字 appeared in the 消極的な with me. The first was a male 人物／姿／数字 with a short sword, the second a 十分な-length 人物／姿／数字, standing 明らかに a few feet on one 味方する and rather behind me, looking 負かす／撃墜する at me and 持つ／拘留するing a bunch of flowers. At the third sitting, after placing myself, and after the 用意が出来ている plate was in the camera, I asked that the 人物／姿／数字 would come の近くに to me. The third plate 展示（する）d a 女性（の） 人物／姿／数字 standing の近くに in 前線 of me, so that the drapery covers the lower part of my 団体／死体. I saw all the plates developed, and in each 事例／患者 the 付加 人物／姿／数字 started out the moment the developing fluid was 注ぐd on, while my portrait did not become 明白な till, perhaps, twenty seconds later. I 認めるd 非，不，無 of these 人物／姿／数字s in the 消極的なs; but the moment I got the proofs, the first ちらりと見ること showed me that the third plate 含む／封じ込めるd an unmistakable portrait of my mother—like her both in features and 表現; not such a likeness as a portrait taken during life, but a somewhat pensive, idealized likeness yet still, to me, an unmistakable likeness.

* 奇蹟s And Modern Spiritualism (改訂するd 版 1901), pp. 196-7.

The second portrait, though indistinct, was also 認めるd by Dr. Wallace as a picture of his mother. The first "extra" of a man was unrecognized.

Mr. J. Traill Taylor, who was then editor of the British 定期刊行物 Of Photography, 証言するd* that he 安全な・保証するd supernormal results with this medium, using his own plates, "and that at no time during the 準備, （危険などに）さらす, or 開発 of the pictures was Mr. Hudson within ten feet of the camera or dark room." Surely this must be 受託するd as final.

* British 定期刊行物 Of Photography, August, 1873.

女性（の） "spirit" standing next to a （米）棚上げする／（英）提議する.
Photograph by William H. Mumler. Albumen silver print.

Mr. F. M. Parkes, living at Grove Road, 屈服する, in the East End of London, was a natural psychic who had veridical 見通しs from his childhood. He knew nothing of Spiritualism until it was brought to his notice in 1871, and 早期に in the に引き続いて year he 実験d in photography with his friend Mr. Reeves, the proprietor of a dining-room 近づく King's Cross. He was then in his thirty-ninth year. At first only 不規律な 場内取引員／株価s and patches of light appeared on the plates, but after three months a 認めるd spirit extra was 得るd, the sitters 存在 Dr. Sexton and Dr. Clarke, of Edinburgh. Dr. Sexton 招待するd Mr. Bowman, of Glasgow, an experienced photographer, to make a 徹底的な examination of the camera, the dark room and all the 器具s in use. This he did, and 宣言するd 課税 on the part of Parkes to be impossible. For some years this medium took no remuneration for his services. Mr. Stainton Moses, who has 充てるd a 一時期／支部 to Mr. Parkes, 令状s:

On turning over Mr. Parkes's album, the most striking point is the enormous variety of the designs; the next, perhaps, the utterly unlike character of most of them, and their total dissimilarity to the 従来の ghost. Out of 110 that 嘘（をつく） before me now, 開始するing from April 1872, and with some intermissions 延長するing 負かす／撃墜する to 現在の date, there are not two that are alike—scarcely two that 耐える any similarity to each other. Each design is peculiar to itself, and 耐えるs upon the 直面する of it 示すs of individuality.

Human Nature, 1875, p. 152.

He 明言する／公表するs that a かなりの number of the photographs were 認めるd by the sitters.

M. Ed. Buguet, the French spirit photographer, visited London in June, 1874, and at his studio at 33 パン職人 Street had many 井戸／弁護士席-known sitters. Mr. Harrison, editor of The Spiritualist, speaks of a 実験（する） 雇うd by this photographer, すなわち, cutting off a corner of the glass plate and fitting it to the 消極的な after 開発. Mr. Stainton Moses 述べるs Buguet as a tall, thin man, with earnest 直面する and 明確に-削減（する） features, with an 豊富 of bushy 黒人／ボイコット hair. During the （危険などに）さらす of a plate he was said to be in 部分的な／不平等な trance. The psychic results he 得るd were of far higher artistic 質 and distinctness than those 得るd by other mediums. Also a big 百分率 of the spirit forms were 認めるd. A curious feature with Buguet was that he 得るd a number of portraits of the "二塁打" of sitters, as 井戸／弁護士席 as of those living, but not 現在の, with him in the studio. Thus Stainton Moses, while lying in a 明言する／公表する of trance in London, had his picture appear on a plate in Paris when Mr. Gledstanes was the sitter.*

* Human Nature, Vol. IX, p. 97.

In April, 1875, Buguet was 逮捕（する）d and 告発（する），告訴（する）／料金d by the French 政府 with producing fraudulent spirit photographs. To save himself he 自白するd that all his results had been 得るd by trickery. He was 宣告，判決d to a 罰金 of five hundred フランs and 監禁，拘置 for one year. At the 裁判，公判 a number of 井戸／弁護士席-known public men 持続するd their belief in the genuineness of the "extras" they had 得るd, in spite of the 生産／産物 of 模造の "ghosts" said to have been used by Buguet. The truth of spirit photography does not 残り／休憩（する） with this medium, but those who are 利益／興味d enough to read the 十分な account of his 逮捕（する） and 裁判，公判* should be able to form their own 結論s. 令状ing after the 裁判，公判, Mr. Stainton Moses says: "I not only believe—I know, as surely as I know anything, that some of 予算's pictures were 本物の."

* The Spiritualist, Vols. VI, VII (1875), and Human Nature, Vol. IX, p. 334.

Coates says, however, that Buguet was a worthless fellow. Certainly the position of a man who can only 証明する that he is not a rogue by admitting that he made a 誤った 自白 out of 恐れる is a weak one. The 事例／患者 for psychic photography would be stronger without him. As to his 自白, it was 抽出するd from him by a 犯罪の 活動／戦闘 which the Roman カトリック教徒 大司教 of Toulouse took against the Revue Spirite, when Leymarie, the editor, was tried and 非難するd. Buguet was told that his one chance was to 自白する. Thus 圧力（をかける）d, he did what so many 犠牲者s of the Inquisition had done before him, and made a 軍隊d 自白, which did not save him, however, from twelve months' 監禁，拘置.

Richard Boursnell (1832-1909) 占領するd a 目だつ position in the middle period of the history of spirit photography. He was in 共同 with a professional photographer in (n)艦隊／(a)素早い Street, and is said to have had psychic 場内取引員／株価s, with 時折の 手渡すs and 直面するs, on his plates as 早期に as 1851. His partner （刑事）被告 him of not きれいにする the plates 適切に (those were the days of the wet collodion 過程), and after an angry 論争 Boursnell said he would have nothing more to do with that 味方する of the 商売／仕事. It was nearly forty years later before he again got 場内取引員／株価s, and then extra forms, with his photographs, much to his annoyance, because it meant 傷害 to his 商売／仕事 and the 破壊 of many plates. With 広大な／多数の／重要な difficulty Mr. W. T. Stead 説得するd him to 許す him to have sittings. Under his own 条件s, Mr. Stead 得るd 繰り返して what the old photographer called "影をつくる／尾行する pictures." At first they were not 認めるd, but later on several that were 完全に identified were 得るd. Mr. Stead gives particulars of 警戒s 観察するd in 場内取引員／株価 plates, etc., but says that he 大（公）使館員s little importance to these, considering that the 外見 on the plate of a 認めるd likeness of an unknown 親族 of an unknown sitter a 実験（する） far superior to 警戒s which any 専門家 conjurer or trick photographer might 避ける. He says:

Again and again I sent friends to Mr. Boursnell giving him no （警察などへの）密告，告訴（状） as to who they were, or telling him anything as to the 身元 of the person's 死んだ friend or 親族 whose portrait they wished to 安全な・保証する, and time and again when the 消極的な was developed, the portrait would appear in the background, or いつかs in 前線 of the sitter. This occurred so frequently that I am やめる 納得させるd of the impossibility of any 詐欺. One time it was a French editor, who, finding the portrait of his 死んだ wife appear on the 消極的な when developed, was so 輸送（する）d with delight that he 主張するd on kissing the photographer, Mr. B., much to the old man's 当惑. On another occasion it was a Lancashire engineer, himself a photographer, who took 示すd plates and all possible 警戒s. He 得るd portraits of two of his 親族s and another of an 著名な personage with whom he had been in の近くに relations. Or again, it was a 近づく 隣人 who, going as a total stranger to the studio, 得るd the portrait of her 死んだ daughter.

In 1903 the Spiritualists of London 現在のd this medium with a purse of gold and a testimonial 調印するd by over a hundred 代表者／国会議員 Spiritualists. On this occasion the 塀で囲むs of the rooms of the Psychological Society in George Street, Portman Square, were hung with three hundred chosen spirit photographs taken by Boursnell.

With regard to Mr. Stead's point about the "認めるd likeness," critics 宣言する that the sitter often imagines the likeness, and that at times two sitters have （人命などを）奪う，主張するd the same "extra" as a 親族. In answer to this it may be said that Dr. Alfred Russel Wallace, for instance, せねばならない be the best 裁判官 whether the picture was a likeness of his dead mother. Dr. Cushman (of whom we shall speak later) submitted the "extra" of his daughter Agnes to a number of his friends and relations, and all were 納得させるd of the likeness. But irrespective of any certainty about the likeness, there is 圧倒的な 証拠 that these supernormal portraits really do occur, and in thousands of 事例／患者s they have been 認めるd.

Mr. Edward Wyllie (1848-1911) had 本物の mediumistic gifts which were 実験（する）d by a number of qualified 捜査官／調査官s. He was born in Calcutta, his father, 陸軍大佐 Robert Wyllie, having been 軍の 長官 to the 政府 of India. Wyllie, who served as a captain in the Maori war in New Zealand, afterwards took up photography there. He went to California in 1886. After a time 位置／汚点／見つけ出すs of light began to show on his 消極的なs, and as they 増加するd 脅すd to destroy his 商売／仕事. He had never heard of spirit photography until a lady sitter 示唆するd this as a possible explanation. 実験ing with her, 直面するs appeared on the plate in the 位置／汚点／見つけ出すs of light. Thenceforth these 直面するs （機の）カム so often with other sitters that he was compelled to give up his usual 商売／仕事 and 充てる himself to spirit photography. But here he 遭遇（する）d fresh trouble. He was （刑事）被告 of 得るing his results by 詐欺, and this so 負傷させるd him that he tried to earn his living in some other way, but he did not 後継する, and had to come 支援する to work as a photo-medium, as he was called. On November 27, 1900, the 委員会 of the Pasadena Society for Psychical 研究 行為／行うd an 調査 with him at Los Angeles. The に引き続いて questions which were asked, and answered by Wyllie, are of historical 利益／興味:

Q. Do you advertise or 約束 to get spirit 直面するs, or something out of the ordinary for your sitters?

A. Not at all. I neither 保証（人） nor 約束 anything. I have no 支配（する）／統制する over it. I 単に 告発（する），告訴（する）／料金 for my time and 構成要素, as you see 明言する／公表するd on the card there against the 塀で囲む. I 告発（する），告訴（する）／料金 one dollar for a sitting; and if the first one is not 満足な, I give a second 裁判，公判 without extra 告発（する），告訴（する）／料金.

Q. Do you いつかs fail to get anything extra?

A. Oh, yes, often. Last Saturday, working all afternoon, I gave five sittings and didn't get a thing.

Q. About what 割合 of such 失敗s do you have?

A. I should say, with an ordinary day's 商売／仕事, they would 普通の／平均（する） three or four 失敗s a day—some days more and some いっそう少なく.

Q. About what 割合 of the extra 直面するs that do appear do you 見積（る） are 認めるd by the sitter or friends?

A. For several months last year I kept a 記録，記録的な／記録する on this point, and I 設立する that in about two-thirds of the sittings some one or more of the extra 直面するs appearing were 認めるd. いつかs there would be only one extra 直面する, and いつかs five or six, or even eight at once, and I couldn't keep a 一致する of them, but only of the total number of sittings, as shown by my 調書をとる／予約する account.

Q. When a sitting is made, do you know as a psychic whether there will be any "extras" on the plate or not?

A. いつかs I see lights about the sitter, and then I feel pretty sure there will be something for him or her; but just what it will be I don't know, any more than you do. I don't know what it is until I see it on the 消極的な after it is developed so I can 持つ／拘留する it up to the light.

Q. If the sitter 堅固に 願望（する）s some particular discarnate friend to appear on the plate, is he more likely to get that result?

A. No. A wrought-up or 緊張した 明言する／公表する of mind or feeling, whether of 願望（する） or 苦悩 or antagonism, makes it more difficult for the spirit 軍隊s to use the sitter's magnetism に向かって producing their manifestations, so it is いっそう少なく likely that anything extra will then come on the plate. An 平易な, restful, passive 条件 is most favourable for good results.

Q. Do those who are Spiritualists get better results than disbelievers?

A. No. Some of the best 実験（する） results I have ever had （機の）カム when the strongest sceptics were in the 議長，司会を務める.

With this 委員会 no "extras" were 得るd. An earlier 委員会 of seven in 1899 submitted the medium to strict 実験（する）s, and four plates out of eight "showed results for which the 委員会 are unable to account." After a minute account of the 警戒s taken, the 報告（する）／憶測 結論するs:

As a 委員会 we have no theory, and 証言する only to "that which we do know." 個々に we 異なる as to probable 原因（となる）s, but 全員一致で agree 関心ing the palpable facts. We will give twenty-five dollars to any Los Angeles photographer who by trick or 技術 will produce 類似の results under 類似の 条件s.

(調印するd)—Julian McCrae, P. C. Campbell, J. W. Mackie, W. N. Slocum, John Henley.

David Duguid (1832-1907), the 井戸／弁護士席-known medium for (a)自動的な／(n)自動拳銃 令状ing and 絵, had the 利益 of careful 調査 of his spirit photo graphs by Mr. J. Traill Taylor, editor of the British 定期刊行物 Of Photography, who in the course of a paper read by him before the London and 地方の Photographic 協会 on March 9, 1893, gave an account of 最近の 実験（する） sittings with this medium. He says:

My 条件s were exceedingly simple. They were, that I for the nonce would assume them all to be tricksters, and to guard against 詐欺, should use my own camera and unopened 一括s of 乾燥した，日照りの plates 購入（する）d from 売買業者s of repute, and that I should be excused from 許すing a plate to go out of my own 手渡す till after 開発, unless I felt さもなければ 性質の／したい気がして; but that, as I was to 扱う／治療する them as under 疑惑, so they must 扱う／治療する me, and that every 行為／法令／行動する I 成し遂げるd must be in the presence of two 証言，証人／目撃するs, nay, that I would 始める，決める a watch upon my own camera in the guise of a duplicate one of the same 焦点（を合わせる）—in other words, I would use a binocular stereoscopic camera and dictate all the 条件s of 操作／手術.

After giving 詳細（に述べる）s of the 手続き 可決する・採択するd, he 記録，記録的な／記録するs the 外見 on the plates of extra 人物／姿／数字s, and continues:

Some were in 焦点（を合わせる）, others not so; some were lighted from the 権利, while the sitter was so from the leftsome 独占するd the major 部分 of the plate, やめる obliterating the 構成要素 sitters; others were as if an atrociously 不正に vignetted portrait, or one 削減（する） oval out of a photograph by a can-opener, or 平等に 不正に clipped out, were held up behind the sitter. But here is the point not one of these 人物／姿／数字s which （機の）カム out so 堅固に in the 消極的な was 明白な in any form or 形態／調整 to me during the time of （危険などに）さらす in the camera, and I vouch in the strongest manner for the fact that no one whatever had an 適切な時期 of tampering with any plate anterior to its 存在 placed in the dark slide or すぐに 先行する 開発. Pictorially they are vile, but how （機の）カム they there?

Other 井戸／弁護士席-known sitters have 述べるd remarkable evidential results 得るd with Duguid.*

* James Coates, Photographing The Invisible (1921), and Andrew Glendinning, The 隠す 解除するd (1894).

Mr. Stainton Moses, in the 結論するing 一時期／支部 of his 価値のある series on Spirit Photography,discusses the theory that the extra forms photographed are moulded from ectoplasm (he speaks of it as the "fluidic 実体") by the invisible 操作者s, and makes important comparisons between the results 得るd by different photographic mediums.

Mr. John Beattie's "価値のある and conclusive 実験s," as Dr. Alfred Russel Wallace calls them, can only be referred to 簡潔に. Mr. Beattie, of Clifton, Bristol, who was a retired photographer of twenty years' standing, felt very doubtful about the genuineness of many of the 申し立てられた／疑わしい spirit photographs which had been shown to him, and 決定するd to 調査／捜査する for himself. Without any professional medium, but in the presence of an intimate friend who was a trance 極度の慎重さを要する, he and his friend Dr. G.S. Thomson, of Edinburgh, 行為／行うd a 一連の 実験s in 1872 and 得るd on the plates first patches of light and, later on, entire extra 人物／姿／数字s. They 設立する that the extra forms and 場内取引員／株価s showed up on the plate during 開発 much in 前進する of the sitter a peculiarity often 観察するd by other 操作者s. Mr. Beattie's 徹底的な honesty is vouched for by the editor of the British 定期刊行物 Of Photography. Mr. Stainton Moses* and others 供給（する） 詳細（に述べる）s of the above 実験s.

* Human Nature, Vols. VIII. and IX., 1874-5. Human Nature, Vol. VIII., 1874, p. 390 et seq.

The London Daily Mail in 1908 任命するd a （売買）手数料，委託（する）／委員会／権限 to make "an 調査 into the genuineness or さもなければ of what are called spirit photographs," but it （機の）カム to naught. It was composed of three 非，不，無- Spiritualists, Messrs. R. Child Bayley, F. J. Mortimer, and E. Sanger- Shepherd, and three 支持者s of spirit photography, Messrs. A. P. Sinnett, E. R. Serocold Skeels, and Robert King. In the course of the 報告（する）／憶測 of the latter three they 明言する／公表する that they:

...can only agree to 報告（する）／憶測 that the （売買）手数料，委託（する）／委員会／権限 has failed to 安全な・保証する proof that spirit photography is possible, not because 証拠 to that 影響 is さもなければ than very abundant, but by 推論する／理由 of the unfortunate and unpractical 態度 可決する・採択するd by those members of the （売買）手数料，委託（する）／委員会／権限 who had no previous experience of the 支配する.

Particulars of the （売買）手数料，委託（する）／委員会／権限 will be 設立する in Light.* In 最近の years the history of spirit photography has 大部分は centred 一連の会議、交渉／完成する what is known as the 乗組員 Circle, which is now composed of Mr. William Hope and Mrs. Buxton, both living at 乗組員. The Circle was formed about 1905, but did not attract attention until it was discovered by Archdeacon Colley in 1908. Mr. Hope, 述べるing his first experiences, says that while working in a factory 近づく Manchester, he took a photograph one Saturday afternoon of a fellow-workman whom he 提起する／ポーズをとるd in 前線 of a brick 塀で囲む. When the plate was developed there was to be seen, in 新規加入 to the photograph of his friend, the form of a woman standing by his 味方する, with the brick 塀で囲む showing through her. The man asked Hope how he had put the other 人物／姿／数字 there, 説 that he 認めるd it as that of his sister who had been dead some years. Mr. Hope says:

I knew nothing at all about Spiritualism then. We took the photograph to the 作品 on Monday, and a Spiritualist there said it was what was called a Spirit photograph. He 示唆するd that we should try again on the に引き続いて Saturday at the same place with the same camera, which we did, and not only the same lady （機の）カム on the plate again, but a little child with her. I thought this very strange, and it made me more 利益／興味d, and I went on with my 実験s. For a long time Hope destroyed all the 消極的なs on which he 得るd spirit pictures, until Archdeacon Colley became 熟知させるd with him and told him he must 保存する them.

* Light, 1908, p. 526, and 1909, pp. 290, 307, 329.

Archdeacon Colley had his first sitting with the 乗組員 Circle on March 16, 1908. He brought his own camera (a Lancaster ４半期/4分の1-plate which Mr. Hope still uses), his own diamond-示すd plates and dark slides, and developed plates with his own 化学製品s. All that Mr. Hope did was to 圧力（をかける） the bulb for the （危険などに）さらす. On one of the plates were two spirit pictures.

Since that 早期に day, Mr. Hope and Mrs. Buxton have taken thousands of spirit photographs under every imaginable 実験（する）, and they are proud to be able to say that they have never 告発（する），告訴（する）／料金d a penny as professional 料金s, only 非難する for the actual photographic 構成要素s used and for their time.

Mr. M. J. Vearncombe, a professional photographer in Bridgwater, Somerset, had the same 乱すing experience as Wyllie, Boursnell, and others in finding unaccountable patches of light appear on his plates, and, like them, he （機の）カム to take spirit photographs.

In 1920 Mr. Fred Barlow, of Birmingham, a 井戸／弁護士席-known 捜査官／調査官, 得るd with this medium extras of 直面するs and written messages, under 実験（する） 条件s, on plates that were not exposed in the camera.* Since that date Mr. Vearncombe has 安全な・保証するd many evidential results.

* See Light, 1920, p. 190. March 1922, pp. 132-47.

Mrs. Deane's mediumship is of 最近の date (her first spirit photograph was in June, 1920). She has 得るd many 認めるd "extras" under 実験（する） 条件s, and her work is いつかs equal to the best of her 前任者s in this 支店. Recently she has 達成するd two very 罰金 results. Dr. Allerton Cushman, a 井戸／弁護士席-known American scientist and Director of the 国家の 研究室／実験室s at Washington, paid an 予期しない visit to the British College of Psychic Science at Holland Park in July, 1921, and 得るd through Mrs. Deane a beautiful and 井戸／弁護士席-認めるd "extra" of his 死んだ daughter. 十分な 詳細（に述べる）s of this sitting will be 設立する 記録，記録的な／記録するd, with photographs, in the 定期刊行物 of the American Society for Psychical 研究. The other result was on November 11, 1922, on the occasion of the 広大な／多数の／重要な Silence, on Armistice Day, in Whitehall, when in a photograph of the 巨大な concourse of people gathered in the 周辺 of the Cenotaph many spirit 直面するs are discernible, and a number of them were 認めるd. This was repeated on three 連続する years.

Modern 研究s have 証明するd that these psychic results are not 得るd, in some instances at least, through the レンズ of the camera. On many occasions, under 実験（する） 条件s, these supernormal pictures have been 安全な・保証するd from an unopened box of plates, held between the 手渡すs of the sitter or sitters. Also, when the 実験 has been tried of using two cameras, if any "extra" appears, it is 設立する in one camera, not in both. A theory held is that the image is precipitated on the photographic plate, or that a psychic 審査する is 適用するd to the plate.

The author may perhaps say a few words upon his own personal experience, which has been 主として with the 乗組員 Circle and with Mrs. Deane. In the 事例／患者 of the latter there have always been results, but in no 事例／患者 were the "extras" 認めるd. The author is 井戸／弁護士席 aware of Mrs. Deane's psychic 力／強力にする, which has been conspicuously shown during the long 一連の 実験s held by Mr. Warrick under every possible 実験（する） 条件, and fully 報告（する）／憶測d in Psychic Science.* His own experiences have, however, never been evidential, and if he relied only upon them he could not speak with any certainty. He used Mrs. Deane's own plates, and he has a strong feeling that the 直面するs may be precipitated upon them during the days of 準備 when she carries the packet upon her person. She is under the impression that she can 容易にする her results in this way, but she is probably やめる mistaken, for the Cushman 事例／患者 was extempore. It is also on 記録，記録的な／記録する that a trick was once played upon her at the Psychic College, her own packet 存在 taken away and another 代用品，人d. In spite of this "extras" were 得るd. She would be 井戸／弁護士席 advised, therefore, if she abandoned methods which make her results, however 本物の, so 攻撃を受けやすい to attack.

* July, 1925.

It is さもなければ with Mr. Hope. On the さまざまな occasions when the author has sat with him he has always brought his own plates, has 示すd them in the dark room, and has 扱うd and developed them himself.

Since 令状ing the above, the author has 実験（する）d the medium with his own plates, 示すd and developed by himself. He 得るd six psychic results in eight 実験s. In nearly every 事例／患者 an "extra" has been 得るd, that "extra"—though there has never yet been a （疑いを）晴らす 承認 — has certainly been 異常な in its 生産／産物. Mr. Hope has 耐えるd the usual attacks from ignorance or malice to which every medium is exposed, but he has 現れるd from them with his honour unblemished.

Some について言及する should be made of the remarkable results of Mr. Staveley Bulford, a talented psychic student, who has produced most excellent 本物の psychic photographs. No one can look over his scrapbook and 公式文書，認める the 漸進的な 開発 of his gift from mere blotches of light to very perfect 直面するs without 存在 納得させるd of the reality of the 過程.

The 支配する is still obscure, and all the author's personal experience goes to support the 見解（をとる） that in a 確かな number of 事例／患者s nothing 外部の is ever built up, but the 影響 is produced by a sort of ray carrying a picture upon it which can 侵入する solids, such as the 塀で囲む of the dark slide, and imprint its 影響 upon the plate. The 実験, already 特記する／引用するd, where two cameras have been trained 同時に, with the medium 中途の between them, appears to be conclusive, since it showed a result on one plate and not on the other. The author has 得るd results on plates which never left the dark slide, やめる as vivid as any which have been exposed to light. It is probable that if Hope never took the cap off the レンズ his results would often be the same.

Whatever the 結局の explanation, the only hypothesis which at 現在の covers the facts is that of a wise invisible 知能, 統括するing over the 操作／手術 and working in his own fashion, which shows different results with different circles. So 標準化するd are the methods of each that the author would 請け負う to tell at a ちらりと見ること which photographer had taken any print submitted to him. Supposing such an 知能 to have the 力／強力にするs （人命などを）奪う，主張するd, we can then at once see why every normal photographic 法律 is 侵害する／違反するd, why 影をつくる／尾行するs and lights no longer agree, and why, in short, a whole 一連の 罠（にかける）s are laid for the ordinary 従来の critic. We can understand also, since the picture is 簡単に built up by the 知能 and 発射 on to the plate, why we find results which are reproductions of old pictures and photographs, and why it is as possible that the 直面する of a living man may appear on the plate as that of a disembodied spirit. In one instance, 引用するd by Dr. Henslow, the reproduction of a rare Greek script from the British Museum appeared in one of the plates from Hope, with a slight change in the Greek which showed that it was not a copy.* Here 明らかに the 知能 had 公式文書，認めるd the inscription, had 発射 it on to the plate, but had made some small slip of memory in the conveyance. This explanation has the disconcerting corollary that the mere fact that we get the psychic photograph of a dead friend is no proof at all that the friend is really 現在の. It is only when that fact is 独立して 主張するd in some s饌nce, before or after, that we get something in the nature of proof.

* Proofs Of The Truths Of Spiritualism, p. 218. Henslow.

In his 実験s with Hope the author has seemed to catch a glimpse of the 過程 by which the 客観的な photographs are built up—so much so that he has been able to arrange a 一連の slides which 展示（する） the さまざまな 行う／開催する／段階s. The first of these slides—taken with Mr. William Jeffrey, of Glasgow, as a sitter—shows a sort of cocoon of thinly veined, filmy 構成要素 which we must call ectoplasm, since the さまざまな plasms have not yet been subdivided. It is as tenuous as a 広大な／多数の／重要な soap 泡 and has nothing within: This would appear to be the 含む／封じ込めるing envelope within which the 過程 is carried on, 軍隊 存在 collected there as in an earthly medium's 閣僚. In the next slide one sees that a 直面する has formed inside the cocoon, and that the cocoon is 開始 負かす／撃墜する the centre. さまざまな 行う／開催する／段階s of this 開始 are seen. Finally, the 直面する looks out with the cocoon festooned 支援する, and forming an arch over the 直面する, and a hanging 隠す on either 味方する of it. This 隠す is 高度に characteristic of Hope's pictures, and when it is wanting one may argue that there was no 客観的な presence and that the 影響 is really a psychograph. The 隠す or mantilla 影響 in さまざまな forms may be traced 支援する through the whole 一連の previous photographs, and is 特に noticeable in one taken by an amateur on the West Coast of Africa, where the dark spirit has 厚い 倍のs over the 長，率いる and 負かす／撃墜する to the ground. When 類似の results are 得るd at 乗組員 and at Lagos, it is only ありふれた sense to agree that a ありふれた 法律 is at work.

In pointing out the 証拠 for the psychic cocoon, the author hopes that he has made some small 出資／貢献 to the better understanding of the 機械装置 of psychic photography. It is a very true 支店 of psychic science, as every earnest 捜査官／調査官 will discover. We cannot 否定する, however, that it has been occasionally made the 道具 of rogues, nor can we confidently 主張する that, because some results of any medium are 本物の, we are therefore 正当化するd in 受託するing without question whatever else may come.

VI. — VOICE MEDIUMSHIP AND MOULDS

IT is impossible to 充てる separate 一時期／支部s to each form of psychic 力／強力にする, as the result would far transcend the 限界s of this work, but the phenomena of 発言する／表明する 生産／産物 and also of moulds are so （疑いを）晴らす and evidential that some fuller account of them may not be superfluous.

Many thousands of people can echo the words of 職業, "And I heard a 発言する／表明する," meaning a 発言する／表明する coming from someone not living on earth. And they can say this with the 保証／確信 of 有罪の判決, after a 一連の exhaustive 実験（する）s. "The Bible narrative abounds with instances of this 現象,* and the psychic 記録，記録的な／記録するs of modern times show that here, as in other supernormal manifestations, what happened at the 夜明け of the world is happening still.

* See Usborne Moore's The 発言する／表明するs (1913), p. 433. 定期刊行物 Of The S.P.R., Vol. III., 1887, p. 131.

Historic instances of 発言する／表明する messages are those of Socrates and Joan of Arc, though it is not （疑いを）晴らす that in either 事例／患者 the 発言する／表明する was audible to others. It is in the light of the fuller knowledge which has come to us that we may 結論する with some probability that the 発言する／表明するs they heard were of the same supernormal character as those with which we are 熟知させるd to-day.

Mr. F.W.H. Myerswould have us believe that the Daemon of Socrates was "a profounder stratum of the 下落する himself," which was communicating with "the superficial or conscious stratum." And in the same way he would explain the 発言する／表明するs which （機の）カム to Joan. But in 説 this he is not explaining anything. What are we to think of the 報告（する）／憶測s that 古代の statues spoke? The learned, 匿名の／不明の author, said to have been Dr. Leonard 沼, of Vermont University, of that curious 調書をとる／予約する "Apocatastasis; or 進歩 Backwards," 引用するs Nonnus as 説:

関心ing this statue (of Apollo), where it stood, and how it spoke, I have said nothing. It is to be understood, however, that there was a statue at Delphi which emitted an inarticulate 発言する／表明する. For you must know that spirits speak with inarticulate 発言する／表明するs because they have no 組織／臓器s by which they can speak articulately.

Dr. 沼 comments on this:

The author seems not to have been 井戸／弁護士席 知らせるd in regard to the speaking 力／強力にする of the spirits, since all 古代の history 宣言するs that their 発言する／表明する was often heard in the 空気／公表する, speaking articulately, and repeating the same words in different places; and this was called, and universally known, by the 指名する of "Vox Divina."

He goes on to say that with the statue について言及するd the spirit was evidently 実験ing with the perverse 構成要素 of which it was made (probably 石／投石する) to see if he could make it articulate, but could not 後継する because the statue had "no larynx or other 組織／臓器s of 発言する／表明する, as modern mediums have." Dr. 沼 in his 調書をとる／予約する 始める，決める out to show that the Spiritualistic phenomena at that time (1854) were 天然のまま and immature in comparison with 古代の spirit intercourse. The 古代のs, he says, spoke of it as a science, and 主張するd that the knowledge 得るd by it was 確かな and reliable, "in spite of all fraudulent daemons." 認めるing that the priest was a 発言する／表明する medium, the speaking oracle is easily explained.

It is 価値（がある） 公式文書，認めるing that the 発言する／表明する, which was one of the first forms of mediumship associated with modern Spiritualism, is still 目だつ, 反して many other 面s of earlier mediumship have become rare. As there are a number of competent 捜査官／調査官s who consider that 発言する／表明する phenomena are の中で the most 納得させるing of psychic manifestations, let us ちらりと見ること at the 記録，記録的な／記録するs.

Jonathan Koons, the Ohio 農業者, appears to have been the first of the modern mediums with whom it appeared. In the スピードを出す／記録につける-hut already について言及するd, called his "Spirit Room," he had in 1852, and for some years after, a number of surprising phenomena, 含むd の中で which were spirit 発言する／表明するs speaking through a tin megaphone or "trumpet." Mr. Charles Partridge, a 井戸／弁護士席-known public man, who was an 早期に 捜査官／調査官, thus 述べるs 審理，公聴会 the spirit known as John King speak at a s饌nce at the Koons's in 1855:

At the の近くに of the s饌nce the spirit of King, as is his custom, took up the trumpet and gave a short lecture through it—speaking audibly and distinctly, 現在のing the 利益s to be derived both in time and eternity from intercourse with spirits, and exhorting us to be 控えめの and bold in speech, diligent in our 調査s, faithful to the 責任／義務s which those 特権s 課す, charitable に向かって those who are in ignorance or error, tempering our zeal with 知恵, etc.

Professor 地図／計画するs, the 井戸／弁護士席-known American 化学者／薬剤師, said that in the presence of the Davenports he conversed for half an hour with John King, whose 発言する／表明する was loud and 際立った. Mr. Robert Cooper, one of the 伝記作家s of the Davenport Brothers, often heard King's 発言する／表明する in daylight, and in the moonlight when walking in the street with the Davenports.

At the 現在の day we have come to have some idea of the 過程 through which the 発言する／表明するs are produced at a s饌nce. This knowledge, by the way, has been 確認するd by communications received from the spirits themselves.

It appears that ectoplasm coming 主として from the medium, but also in a lesser degree from the sitters, is used by the spirit 操作者s to fashion something 似ているing a human larynx. This they use in the 生産／産物 of the 発言する／表明する.

In the explanation given to Koons by the spirits they spoke of using a combination of the elements of the spiritual 団体／死体, and what corresponds to our modern ectoplasm, "a physical aura which emanates from the medium." Compare this with the spirit explanation given through Mrs. Bassett, a 井戸／弁護士席-known English 発言する／表明する medium in the 'seventies: "They say they take the emanations from the medium and other members of the circle, wherewith they make speaking apparatus which they use to talk with."*

* The Spiritual Magazine (London), 1872, p. 45.

Mrs. Mary Marshall (died 1875), who was the first English public medium, was the channel for 発言する／表明するs coming from John King and others. In London in 1869 Mr. W. H. Harrison, editor of The Spiritualist, 行為／行うd exhaustive 実験（する）s with her. As the 早期に Spiritualists were supposed to be people who were easily 課すd upon, it is 利益／興味ing to 公式文書，認める his careful scrutiny. He says,* speaking of Mrs. Mary Marshall:

（米）棚上げする／（英）提議するs and 議長，司会を務めるs moved about in daylight, and いつかs rose from the ground, whilst at the dark s饌nces 発言する／表明するs were heard, and luminous manifestations seen; all these things 趣旨d to come from spirits. I therefore 解決するd to be a constant 訪問者 at the s饌nces and to stick at the work till I either discovered the 主張s to be true, or （悪事，秘密などを）発見するd the imposture with 十分な 正確 and certainty to expose it in the presence of 証言，証人／目撃するs, and to be able to publish the facts with 完全にする sectional 製図／抽選s of the apparatus used.

The 発言する／表明する calling itself "John King" is 支援するd by an 知能 明らかに 完全に different in 肉親，親類d from that of Mr. or Mrs. Marshall. However, I 個人として assumed that Mr. Marshall did the 発言する／表明する, and by …に出席するing a few s饌nces 設立する that it was a ありふれた thing for Mr. Marshall and John King to speak at the same time, so I was 強いるd to throw over that theory.

Next I assumed that Mrs. Marshall did it, till one evening I sat next her; she was on my 権利-手渡す 味方する, I had 持つ／拘留する of her 手渡す and arm, and John King （機の）カム and talked into my left ear, Mrs. Marshall 存在 perfectly motionless all the time, so over went the other theory. Next, I assumed that a confederate の中で the 訪問者s to the circle did John King's 発言する／表明する, so had a s饌nce with Mr. and Mrs. Marshall alone; John was there, and talked for an hour.

Lastly, I assumed that a 隠すd confederate did the 発言する／表明する, so …に出席するd two s饌nces where Mrs. Marshall was 現在の の中で strangers to her, in a strange house, and again John King was as lively as ever.

Finally, on Thursday evening December 30th, 1869, John King （機の）カム and talked to eleven persons at Mrs. C. Berry's circle, in the absence of Mr. and Mrs. Marshall, the medium 存在 Mrs. Perrin.

* The Spiritualist (London), Vol. 1, p. 38.

While Mr. Harrison 満足させるd himself in this way that no human 存在 現在の produced the 発言する／表明するs, he does not について言及する—what was the 事例／患者 —that the 発言する／表明するs often gave 内部の proofs of 身元 such as neither the medium nor a confederate could have 供給（する）d. Signor Damiani, a 井戸／弁護士席-known 捜査官／調査官, in his 証拠 before the London Dialectical Society, 宣言するd* that 発言する／表明するs that had spoken to him in the presence of 未払いの mediums had subsequently conversed with him at 私的な s饌nces with Mrs. Marshall, and had "there 展示（する）d the same peculiarities as to トン, 表現, pitch, 容積／容量, and pronunciation, as upon the former occasions." These 発言する／表明するs also talked with him on 事柄s of so 私的な a nature that no one else could have known of them. At times, too, they foretold events which duly （機の）カム to pass.

* 報告（する）／憶測 Of The London Dialectical Society (1871), p. 201.

It is natural that those who come in 接触する for the first time with 発言する／表明する phenomena should 嫌疑者，容疑者／疑う ventriloquism as a possible explanation. D.D. Home, with whom these 発言する／表明するs occurred often, was careful to 会合，会う this 反対. General Boldero, 述べるing the s饌nce when Home visited him at Cupar, Fife, in 1870, 令状s:

Then 発言する／表明するs were heard speaking together in the room, two different persons 裁判官ing from the intonation. We could not make out the words spoken, as Home 固執するd in speaking to us all the time. We remonstrated with him for speaking, and he replied, "I spoke purposely that you might be 納得させるd the 発言する／表明するs were not 予定 to any ventriloquism on my part, as this is impossible when anyone is speaking in his natural 発言する／表明する." Home's 発言する／表明する was やめる unlike that of the 発言する／表明するs heard in the 空気／公表する.

定期刊行物 Of The S.P.R., Vol. IV, p. 127.

The author can 確認する this from his personal experience, having 繰り返して heard 発言する／表明するs speaking at the same time. Examples are given in the 一時期／支部 on Some 広大な／多数の／重要な Modern Mediums.

海軍大将 Usborne Moore 証言するs to 審理，公聴会 three and four spirit 発言する／表明するs 同時に with Mrs. Wriedt, of Detroit. In his 調書をとる／予約する "The 発言する／表明するs" (1913) he 引用するs the 証言 of a 井戸／弁護士席-known writer, 行方不明になる Edith K. Harper, 以前は 私的な 長官 to Mr. W. T. Stead. She 令状s*:

After considering a 記録，記録的な／記録する of about two hundred sittings with Mrs. Etta Wriedt during her three visits to England, of which the 公式文書，認めるs of the general circles alone would fill a 抱擁する 容積／容量, were they written in extenso, I will try to relate, in 簡潔な／要約する, a few of the most striking experiences my mother and I were 特権d to have through Mrs. Wriedt's mediumship. Looking over my 公式文書，認めるs of her first visit in 1911 the に引き続いて 詳細（に述べる）s stand out as の中で the 主要な／長／主犯 features of the s饌nces:—

(1) Mrs Wriedt was never 入り口d, but conversed 自由に with the sitters, and we have heard her talking to, even arguing with, some spirit person with whose opinions she did not agree. I remember once Mr. Stead shaking with laughter on 審理，公聴会 Mrs. Wriedt suddenly けん責（する），戒告 the late editor of the 進歩／革新的な Thinker for his 態度 に向かって mediums, and the evident 混乱 of Mr. Francis, who, after an 試みる／企てるd explanation, dropped the trumpet, and 明らかに retired 不快d.

(2) Two, three, and even four spirit 発言する／表明するs talking 同時に to different sitters.

(3) Messages given in foreign languages—French, German, Italian, Spanish, Norwegian, Dutch, Arabic and others—with which the medium was やめる unacquainted. A Norwegian lady, 井戸／弁護士席 known in the world of literature and politics, was 演説（する）／住所d in Norwegian by a man's 発言する／表明する, （人命などを）奪う，主張するing to be her brother, and giving the 指名する P—— She conversed with him, and seemed 打ち勝つ with joy at the 訂正する proofs he gave her of his 身元. Another time a 発言する／表明する spoke in voluble Spanish, 演説（する）／住所ing itself definitely to a lady in the circle whom 非，不，無 of the sitters knew to be 熟知させるd with that language; the lady thereupon entered into a fluent conversation in Spanish with the Spirit, to the evident satisfaction of the latter.

* The 発言する／表明するs, pp. 324-5,

Mrs. Mary Hollis (afterwards Mrs. Hollis-法案ing) was a remarkable American medium who visited England in 1874, and again in 1880, when a 贈呈 and 演説（する）／住所 were given her in London by 代表者／国会議員 Spiritualists. A 罰金 account of her 変化させるd mediumship is given by Dr. N. B. Wolfe in his 調書をとる／予約する, "Startling Facts in Modern Spiritualism." Mrs. Hollis was a lady of refinement, and thousands 得るd 証拠 and なぐさみ through her 力／強力にするs. Her two spirit guides, "James Nolan" and an Indian 指名するd "Ski," talked 自由に in the Direct 発言する／表明する. At one of her s饌nces, held at Mrs. Makdougall Gregory's house in Grosvenor Square on January 21, 1880, a clergyman of the Church of England* "had the thread of a conversation taken up by a spirit where it had been broken off seven years before, and he professed himself perfectly 満足させるd with the genuineness of the 発言する／表明する, which was very peculiar and distinctly audible to those sitting on either 味方する of the clergyman who was 演説（する）／住所d."

* Spiritual 公式文書，認めるs, Vol. I., p. 262, iv.

Mr. Edward C. Randall gives an account of another good American 発言する／表明する medium, Mrs. Emily S. French, in his 調書をとる／予約する "The Dead Have Never Died." She died in her home in Rochester, New York, on June 24, 1912. Mr. Randall 調査／捜査するd her 力／強力にするs for twenty years, and was 納得させるd that her mediumship was of a very high character.

Mrs. Mercia M. Swain, who died in 1900, was a 発言する／表明する medium through whose instrumentality a 救助（する） Circle in California was able to reach and do good to unprogressed souls in the beyond. An account of these 驚くべき／特命の／臨時の sittings, which were under the 支配（する）／統制する of Mr. Leander Fisher, of Buffalo, New York, and lasted for twenty-five years, from 1875 to 1900, will be 設立する in 海軍大将 Usborne Moore's 調書をとる／予約する, "Glimpses of the Next 明言する／公表する."

Mrs. Everitt, a very 罰金 非，不，無-professional medium, 得るd 発言する／表明するs in England in 1867 and for many years after. Most of the 広大な／多数の／重要な physical mediums, 特に the materializing mediums, produced 発言する／表明する phenomena. They occurred, for instance, with Eglinton, Spriggs, Husk, Duguid, Herne, Mrs. Guppy, and Florence Cook.

Mrs. Elizabeth Blake, of Ohio, who died in 1920, was one of the most wonderful 発言する／表明する mediums of whom we have any 記録，記録的な／記録する, and perhaps the most evidential, because in her presence the 発言する／表明するs were 定期的に produced in 幅の広い daylight. She was a poor, 無学の woman living in the tiny village of Bradrick on the shore of the Ohio River, on the opposite bank of which was the town of Huntingdon, in West Virginia. She had been a medium since childhood. She was 堅固に 宗教的な and belonged to the Methodist Church, from which, however, like some others, she was expelled on account of her mediumship.

Little has been written about her, the only 詳細（に述べる）d account 存在 a 価値のある monograph by Professor Hyslop.* She is said to have been 繰り返して 実験（する）d by "scientists, 内科医s and others," and to have submitted willingly to all their 実験（する）s. As, however, these men were unable to （悪事，秘密などを）発見する any 詐欺, they did not trouble to give their results to the world. Hyslop had his attention drawn to her by 審理，公聴会 that a 井戸／弁護士席-known American conjurer, of many years' experience, had become 納得させるd of her genuineness, and in 1906 he travelled to Ohio to 調査／捜査する her mediumship.

* 訴訟／進行s Of The American S.P.R., Vol. VII (1913), pp. 570-788.

Hyslop's voluminous 報告（する）／憶測 述べるs evidential communications that occurred.

He makes this not unusual 自白 of ignorance of ectoplasmic 過程s in the 生産／産物 of 発言する／表明する phenomena. He says:

The loudness of the sounds in some 事例／患者s 除外するs the supposition that the 発言する／表明するs are 伝えるd from the 声の cords to the trumpet. I have heard the sounds twenty feet away, and could have heard them forty or fifty feet away, and Mrs. Blake's lips did not move.

It still remains to get any （疑いを）晴らす hypothesis to explain this 面 of the phenomena. Even to say "spirits" would not 満足させる the ordinary 科学の man. He wants to know the mechanical 過程s 伴う／関わるd, as we explain ordinary speech.

It may be true that spirits are the first 原因（となる） in the 事例／患者, but there are steps in the 過程 which 介入する between their 率先 and the ultimate result. It is that which creates the perplexity more than the supposition that spirits are in some way 支援する of it allthe 科学の man cannot see how spirits can 学校／設ける a mechanical event without the use of a mechanical 器具.

Nor can anyone else, for that 事柄, but the explanation has been given again and again from the Other 味方する. Professor Hyslop's want of knowledge of the link 存在するing between the sounds and their source would be いっそう少なく surprising were it not for the fact that the spirits themselves have 繰り返して 供給（する）d the answer to the questions he raises. Through many mediums they have given almost 同一の explanations.

Dr. L. V. Guthrie, superintendent of the West Virginia 亡命 at Huntingdon, Mrs. Blake's 医療の 助言者, was 納得させるd of her 力／強力にするs. He wrote:*

I have had sittings with her in my own office, also on the 前線 porch in the open 空気／公表する, and on one occasion in a carriage as we were 運動ing along the road. She has 繰り返して 申し込む／申し出d to let me have a sitting and use a lamp chimney instead of a tin horn, and I have frequently seen her produce the 発言する／表明するs with her 手渡す 残り／休憩（する）ing on one end of the horn.

* op. cit., p. 581.

Dr. Guthrie gives the に引き続いて two 事例／患者s with Mrs. Blake where the （警察などへの）密告，告訴（状） 供給（する）d was not known to the sitters, and could not have been known to the medium.

One of my 従業員s, a young lady, whose brother had joined the army and gone to the Philippines; was anxious to receive some word from him, and had written letters to him 繰り返して and 演説（する）／住所d them in care of his Company in the Philippines, but could receive no answer. She called on Mrs. Blake and was told by the "spirit" of her mother, who had passed away some several years, that if she would 演説（する）／住所 a letter to this brother at C—she would get an answer. She did so and received a reply from him in two or three days, as he had returned from the Philippines, unknown to any of his family.

The next 事例／患者 is even more striking.

An 知識 of 地雷, of 目だつ family in this end of the 明言する／公表する, whose grandfather had been 設立する at the foot of a high 橋（渡しをする） with his skull 粉砕するd and life extinct, called on Mrs. Blake a few years ago and was not thinking of her grandfather at the time. She was very much surprised to have the "spirit" of her grandfather tell her that he had not fallen off the 橋（渡しをする） while intoxicated, as had been 推定するd at the time, but that he had been 殺人d by two men who met him in a buggy and had proceeded to sandbag him, relieve him of his 価値のあるs, and throw him over the 橋（渡しをする）. The "spirit" then proceeded to 述べる minutely the 外見 of the two men who had 殺人d him, and gave such other （警察などへの）密告，告訴（状） that led to the 逮捕（する） and 有罪の判決 of one or both of these individuals.

非常に／多数の sitters with Mrs. Blake 公式文書，認めるd that while the medium was speaking, spirit 発言する／表明するs were heard at the same time, and その上の, that the same spirits pre served the same personality and the same intonation of 発言する／表明する through a course of years. Hyslop gives 詳細（に述べる）s of a 事例／患者 with this medium where the 発言する／表明する communication gave the 訂正する 解答 for 開始 a combination lock to a 安全な, when it was unknown to the sitter.

の中で modern 発言する／表明する mediums in England are Mrs. Roberts Johnson, Mrs. Blanche Cooper, John C. Sloan, William 不死鳥／絶品, the 行方不明になるs Dunsmore, Evan Powell the Welsh medium, and Mr. Potter.

Mr. H. Dennis Bradley has given a 十分な account of the 発言する／表明する mediumship of George Valiantine, the 井戸／弁護士席-known American medium. Mr. Bradley was able himself to 安全な・保証する 発言する／表明するs in his own Home Circle, without any professional medium. It is impossible to 誇張する the services which Mr. Bradley's 充てるd and self-sacrificing work has （判決などを）下すd to psychic science. If our whole knowledge depended upon the 証拠 given in these two 調書をとる／予約するs, it would be ample for any reasonable man.*

* に向かって The 星／主役にするs and The 知恵 Of The Gods.

Some few pages may also be 充てるd to a 要約 of the very cogent 客観的な 証拠 which is 申し込む／申し出d by the casts that have been taken from the 団体／死体s of ectoplasmic 人物／姿／数字s—in other words, of materialized forms. The first who 調査するd this line of 研究 seems to have been William Denton, the author of "Nature's Secrets," a 調書をとる／予約する on psychometry, published in 1863. In Boston (U. S. A.) in 1875, working with the medium Mary M. Hardy, he 雇うd methods which closely 似ている those used by Richet and Geley in their more 最近の 実験s in Paris. Denton 現実に gave a public demonstration in 苦痛 Hall, when the cast of a spirit 直面する was said to have been produced in melted paraffin. Other mediums with whom these casts were 得るd were Mrs. Firman, Dr. Monck, 行方不明になる Fairlamb (afterwards Mrs. Mellon), and William Eglinton. The fact that these results were 確認するd by the later Paris sittings is a strong argument for their 有効性，効力. Mr. William Oxley, of Manchester, 述べるs how on February 5, 1876, a beautiful mould of a lady's 手渡す was 得るd, and how a その後の mould of the 手渡す of Mrs. Firman the medium was 設立する to be やめる different. On this occasion Mrs. Firman was 限定するd in a lace 逮捕する 捕らえる、獲得する which went over her 長，率いる and was fastened 一連の会議、交渉／完成する the waist, enclosing her 手渡すs and 武器. This would seem to be final as regards any 詐欺 on the part of the medium, while it is also 記録，記録的な／記録するd that the wax mould was warm, which shows that it could not have been brought into the s饌nce room. It is hard to see what その上の 警戒s could have been taken to 保証（人） the result. On a second occasion a mould of the foot 同様に as of the 手渡す was 得るd, the 開始s of the wrist and ankle 存在 in each 事例／患者 so 狭くする that the 四肢 could not have been 孤立した. There seems to have been no explanation open save that the 手渡す or foot had dematerialized.

Dr. Monck's results seem also to stand the 実験（する） of 批評. Oxley 実験d with him in Manchester in 1876, and had the same success as with Mrs. Firman. On this occasion different moulds from two separate 人物／姿／数字s were 得るd. Oxley says of these experiences, "The importance and value of these spirit moulds cannot be 過大評価するd, for while the relation of spiritual phenomena to others of doubtful and 懐疑的な turn is 価値のある only on the ground of 信用性, the casts of these 手渡すs and feet are 永久の and 特許 facts, and now 需要・要求する from men of science, artists, and scoffers a 解答 of the mystery of their 生産／産物." This 需要・要求する is still made. A famous conjurer, Houdini, and a 広大な／多数の／重要な anatomist, Sir Arthur Keith, have both tried their 手渡すs, and the results, laboriously produced, have only served to accentuate the unique character of that which they tried to copy.

In the 事例／患者 of Eglinton it has been 記録，記録的な／記録するd by Dr. Nichols) the 伝記作家 of the Davenports, that evidential casts of 手渡すs were 得るd, and that one lady 現在の 認めるd a peculiarity—a slight deformity —characteristic of the 手渡す of her little daughter who had been 溺死するd in South Africa at the age of five years.

Perhaps the most final and 納得させるing of all the moulds was that which was 得るd by Epes Sergeant from the medium Mrs. Hardy, already について言及するd in connexion with Denton's 実験s. The 結論s are 価値（がある） 引用するing in 十分な. The writer says:—

"Our 結論s are:

"1. That the mould of a 十分な-sized perfect 手渡す was produced in a の近くにd box by some unknown 力／強力にする 演習ing 知能 and 手動式の activity.

"2. That the 条件s of the 実験 were 独立した・無所属 of all 依存 on the character and good 約束 of the medium, though the genuineness of her mediumship has been fully vindicated by the result.

"3. That these 条件s were so simple and so stringent as 完全に to 除外する all 適切な時期s for 詐欺 and all contrivances for illusion, so that our 現実化 of the conclusiveness of the 実験（する） is perfect.

"4. That the fact, long known to 捜査官／調査官s, that evanescent, materialized 手渡すs, guided by 知能 and 事業／計画（する）d from an invisible organism, can be made 明白な and 有形の, receives 確定／確認 from this duplicated 実験（する）.

"5. That the 実験 of the mould, coupled with that of the いわゆる spirit photograph, gives 客観的な proof of the 操作／手術 of an intelligent 軍隊 outside of any 明白な organism, and 申し込む／申し出s a fair basis for 科学の 調査.

"6. That the 調査 'How was that mould produced within that box?' leads to considerations that must have a most important 耐えるing on the philosophy of the 未来, 同様に as on problems of psychology and physiology, and opens new 見解（をとる）s of the latent 力／強力にするs and high 運命 of man."

Seven reputable 証言，証人／目撃するs 調印する the 報告（する）／憶測.

If the reader is not 満足させるd by such さまざまな examples of the 有効性，効力 of these 実験（する）s by casts and moulds, he should read the 結論s which were reached by that 広大な／多数の／重要な 捜査官／調査官 Geley, at the end of his classical 実験s with Kluski, already すぐに alluded to.

Dr. Geley carried out with Kluski a number of remarkable 実験s in the 形式 of wax moulds of materialized 手渡すs. He has 記録，記録的な／記録するd* the results of a 一連の eleven successful sittings for this 目的. In a 薄暗い light the medium's 権利 手渡す was held by Professor Richet and his left 手渡す by Count Potocki. A 気圧の谷 含む／封じ込めるing wax, kept at melting-point by warm water, was placed two feet in 前線 of Kluski, and for the 目的 of a 実験（する） the wax was impregnated (unknown to the medium) with the 化学製品 cholesterin, this to 妨げる the 可能性 of substitution. Dr. Geley 令状s:

The feeble light did not 収容する／認める of the phenomena 存在 現実に seen; we were aware of the moment of dipping, by the sound of splashing in the liquid. The 操作／手術 伴う／関わるd two or three immersions. The 手渡す that was 事実上の／代理 was 急落（する），激減（する）d in the 気圧の谷, was 孤立した, and, covered with warm paraffin, touched the 手渡すs of the 監査役s of the 実験s, and then was 急落（する），激減（する）d again into the wax. After the 操作／手術 the glove of paraffin, still warm but solidified, was placed against the 手渡す of one of the 監査役s.

* Revue M騁apsychique, June, 1921.

In this way nine moulds were taken: seven of 手渡すs, one of a foot, and one of a chin and lips. The wax of which they were composed on 存在 実験（する）d gave the characteristic reaction of cholesterin. Dr. Geley shows twenty-three photographs of the moulds and of plaster casts made from them. It may be について言及するd that the moulds 展示（する） the 倍のs of the 肌, the nails and the veins, and these 場内取引員／株価s in nowise 似ている those of the medium. 成果／努力s to make 類似の moulds from the 手渡すs of human 存在s were only 部分的に／不公平に successful, and the difference from those 得るd at the sittings was obvious. Sculptors and moulders of repute have 宣言するd that they know of no method of producing wax moulds such as those 得るd at the s饌nces with Kluski.

手渡す moulds 得る during the Warsaw 開会／開廷／会期s.

Geley sums up the result thus:*

"We will now enumerate the proofs which we have given of the authenticity of the moulds of materialized 四肢s in our 実験s in Paris and Warsaw.

"We have shown that やめる apart from the 支配（する）／統制する of the medium, whose two 手渡すs were held by us, all 詐欺 was impossible.

"1. The theory of 詐欺 by a rubber glove is 認容できない, for such an 試みる／企てる gives 天然のまま and absurd results which can be seen at a ちらりと見ること to be imitations.

"2. It is not possible to produce such gloves of wax by using a rigid mould already 用意が出来ている. A 裁判，公判 of this shows at once how impossible it is.

"3. The use of a 用意が出来ている mould in some fusible and soluble 実体, covered with a film of paraffin during the s饌nce and then 解散させるd out in a pail of water, will not fit in with the actual 手続き. We had no pail of water.

"4. The theory that a living 手渡す was used (that of the medium or of an assistant) is 認容できない. This could not have been done, for several 推論する／理由s, one 存在 that gloves thus 得るd are 厚い and solid, while ours are 罰金 and delicate, also that the position of the fingers in our moulds makes it impossible that they could be 孤立した without breaking the glove. Also that the gloves have been compared with the 手渡すs of the medium and of the assistants, and that they are not alike. This is shown also by anthropological 測定s.

"Finally, there is the hypothesis that the gloves were brought by the medium. This is disproved by the fact that we 内密に introduced 化学製品s into the melted wax, and that these were 設立する in the gloves.

"The 報告（する）／憶測 of the 専門家 modellers on the point is categorical and final."

* L'Ectoplasmie, etc., p. 278.

Nothing is 証拠 to those who are so filled with prejudice that they have no room for 推論する／理由, but it is 信じられない that any 普通は endowed man could read all the above, and 疑問 the 可能性 of taking moulds from ectoplasmic 人物／姿／数字s.

VII. — FRENCH, GERMAN, AND ITALIAN SPIRITUALISM

Logo of the Institut M騁apsychique International.

SPIRITUALISM in フラン and the Latin races centres 一連の会議、交渉／完成する Allan Kardec, who prefers for it the 称する，呼ぶ／期間／用語 Spiritism, and its predominant feature is a belief in reincarnation.

M. Hippolyte Leon Denizard Rivail, who 可決する・採択するd the pseudonym "Allan Kardec," was born in Lyons in 1804, where his father was a barrister. In 1850, when the American spirit manifestations were exciting attention in Europe, Allan Kardec 調査／捜査するd the 支配する through the mediumship of two daughters of a friend.

In the communications which were 得るd he was 知らせるd that "Spirits of a much higher order than those who habitually communicated through the two young mediums, （機の）カム expressly for him, and would continue to do so, in order to enable him to fulfil an important 宗教的な 使節団."

He 実験（する）d this by 製図／抽選 up a 一連の questions relating to the problems of human life, and submitting them to the supposed operating 知能s, and by means of 非難するs and 令状ing through the planchette he received the replies upon which he has 設立するd his system of Spiritism.

After two years of these communications he 設立する that his ideas and 有罪の判決s had become 完全に changed. He said:

"The 指示／教授／教育s thus transmitted 構成する an 完全に new theory of human life, 義務 and 運命, that appears to me to be perfectly 合理的な／理性的な and coherent, admirably lucid and consoling, and intensely 利益／興味ing." The idea （機の）カム to him to publish what he had got, and on submitting this idea to the communicating 知能s, he was told that the teaching had been expressly ーするつもりであるd to be given to the world, and that he had a 使節団 confided to him by Providence. They also 教えるd him to call the work Le livre des esprits (The Spirits' 調書をとる／予約する).

The 調書をとる／予約する thus produced in 1856 had a 広大な／多数の／重要な success. Over twenty 版s have been published, and the "改訂するd 版," 問題／発行するd in 1857, has become the 認めるd text-調書をとる／予約する of spiritual philosophy in フラン. In 1861 he published "The Mediums' 調書をとる／予約する"; in 1864, "The Gospel as Explained by Spirits"; in 1865, "Heaven and Hell"; and in 1867, "Genesis." In 新規加入 to the above, which are his main 作品, he published two short treatises する権利を与えるd, "What is Spiritism?" and "Spiritism 減ずるd to its Simplest 表現."

行方不明になる Anna Blackwell, who has translated Allan Kardec's 作品 into English, thus 述べるs him:

In person, Allan Kardec was somewhat under middle 高さ. 堅固に built, with a large, 一連の会議、交渉／完成する, 大規模な 長，率いる, 井戸／弁護士席-示すd features, and （疑いを）晴らす, grey 注目する，もくろむs, he looked more like a German than a Frenchman. Energetic and persevering, but of a temperament that was 静める, 用心深い, and unimaginative almost to coldness, incredulous by nature and by education, a の近くに, 論理（学）の reasoner, and eminently practical in thought and 行為; he was 平等に 解放する／自由な from mysticism and from enthusiasm. 墓／厳粛／彫る／重大な, slow of speech, unassuming in manner, yet not without a 確かな 静かな dignity resulting from the earnestness and 選び出す／独身-mindedness which were the distinguishing traits of his character; neither 法廷，裁判所ing nor 避けるing discussion, but never volunteering any 発言／述べる upon the 支配する to which he had 充てるd his life, he received with 愛そうのよさ the innumerable 訪問者s from every part of the world who （機の）カム to converse with him in regard to the 見解（をとる）s of which he was the 認めるd exponent, answering questions and 反対s, explaining difficulties, and giving （警察などへの）密告，告訴（状） to all serious inquirers, with whom he talked with freedom and 活気／アニメーション, his 直面する occasionally lighting up with a genial and pleasant smile, though such was his habitual sobriety of demeanour that he was never known to laugh. の中で the thousands by whom he was thus visited were many of high 階級 in the social, literary, artistic, and 科学の worlds. The Emperor Napoleon III, the fact of whose 利益／興味 in spiritist phenomena was no mystery, sent for him several times, and held long conversations with him at the Tuileries upon the doctrines of "The Spirits' 調書をとる／予約する."

He 設立するd the Society of Psychologie 熟考する／考慮するs, which met 週刊誌 at his house for the 目的 of getting communications through 令状ing mediums. He also 設立するd La revue spirite, a 月毎の 定期刊行物 still in 存在, which he edited until his death in 1869. の直前に this he drew up a 計画（する） of an organization to carry on his work. It was called "The 共同の 在庫／株 Company for the 延長／続編 of the 作品 of Allan Kardec," with 力／強力にする to buy and sell, receive 寄付s and bequests, and to continue the 出版（物） of La revue spirite. After his death his 計画（する）s were faithfully carried out.

Kardec considered that the words "spiritual," "spiritualist," and "spiritualism" already had a 限定された meaning. Therefore he 代用品，人d "spiritism" and "spiritist."

This Spiritist philosophy is distinguished by its belief that our spiritual progression is 影響d through a 一連の incarnations.

Spirits having to pass through many incarnations, it follows that we have all had many 存在s, and that we shall have others, more or いっそう少なく perfect, either upon this earth or in other worlds.

The incarnation of spirits always takes place in the human race; it would be an error to suppose that the soul or spirit could be incarnated in the 団体／死体 of an animal.

A spirit's 連続する corporeal 存在s are always 進歩／革新的な, and never retrograde; but the rapidity of our 進歩 depends on the 成果／努力s we make to arrive at perfection.

The 質s of the soul are those of the spirit incarnated in us; thus, a good man is the incarnation of a good spirit, and a bad man is that of an unpurified spirit.

The soul 所有するd its own individuality before its incarnation; it 保存するs that individuality after its 分離 from the 団体／死体.

On its re-入り口 into the spirit world, the soul again finds there all those whom it has known upon the earth, and all its former 存在s 結局 come 支援する to its memory, with the remembrance of all the good and of all the evil which it has done in them.

The incarnated spirit is under the 影響（力） of 事柄; the man who surmounts this 影響（力）, through the elevation and purification of his soul, raises himself nearer to the superior spirits, の中で whom he will one day be classed. He who 許すs himself to be 支配するd by bad passions, and places all his delight in the satisfaction of his 甚だしい／１２ダース animal appetites, brings himself nearer to the impure spirits, by giving preponderance to his animal nature.

Incarnated spirits 住む the different globes of the universe.*

* Introduction to The Spirits' 調書をとる／予約する.

Kardec 行為／行うd his 調査s through the communicating 知能s by means of question and answer, and in this way 得るd the 構成要素 for his 調書をとる／予約するs. Much （警察などへの）密告，告訴（状） was 来たるべき on the 支配する of reincarnation. To the question "What is the 目的（とする） of the incarnation of spirits?" the answer was:

It is a necessity 課すd on them by God, as the means of 達成するing perfection. For some of them it is an expiation; for others, a 使節団. ーするために 達成する perfection, it is necessary for them to を受ける all the vicissitudes of corporeal 存在. It is the experience acquired by expiation that 構成するs its usefulness. Incarnation has also another 目的（とする）, viz. that of fitting the spirit to 成し遂げる his 株 in the work of 創造; for which 目的 he is made to assume a corporeal apparatus in harmony with the 構成要素 明言する／公表する of each world into which he is sent, and by means of which he is enabled to 遂行する the special work, in connexion with that world, which has been 任命するd to him by the divine ordering. He is thus made to 与える／捧げる his 割当 に向かって the general weal, while 達成するing his own 進歩.

Spiritualists in England have come to no 決定／判定勝ち（する） with regard to reincarnation. Some believe in it, many do not, and the general 態度 may be taken to be that, as the doctrine cannot be 証明するd, it had better be omitted from the active politics of Spiritualism. 行方不明になる Anna Blackwell, in explanation of this 態度, 示唆するs that the 大陸の mind 存在 more receptive of theories, has 受託するd Allan Kardec, while the English mind "usually 拒絶する／低下するs to consider any theory until it has 保証するd itself of the facts assumed by such theory."

Mr. Thomas Brevior (Shorter), one of the editors of The Spiritual Magazine, sums up the 勝つ／広く一帯に広がるing 見解（をとる） of English Spiritualists of his day. He 令状s:*

When Reincarnation assumes a more 科学の 面, when it can 申し込む／申し出 a 団体／死体 of demonstrable facts admitting of 立証 like those of Modern Spiritualism, it will 長所 ample and careful discussion. 一方／合間, let the architects of 憶測 amuse themselves if they will by building 城s in the 空気／公表する; life is too short, and there is too much to do in this busy world to leave either leisure or inclination to 占領する ourselves in 破壊するing these airy structures, or in showing on what slight 創立／基礎s they are 後部d. It is far better to work out those points in which we are agreed than to 口論する人 over those upon which we appear so hopelessly to 異なる.

* The Spiritual Magazine, 1876, p. 35.

Allan Kardec.

William Howitt, one of the stalwarts of 早期に Spiritualism in England, is still more emphatic in his 激しい非難 of reincarnation. After 引用するing Emma Hardinge Britten's 発言／述べる that thousands in the Other World 抗議する, through distinguished mediums, that they have no knowledge or proofs of reincarnation, he says*:

The thing strikes at the root of all 約束 in the 発覚s of Spiritualism. If we are brought to 疑問 the spirits communicating under the most serious guise, under the most serious affirmations, where is Spiritualism itself? If Reincarnation be true, pitiable and repellent as it is, there must have been millions of spirits who, on entering the other world, have sought in vain their kindred, children and friends. Has even a whisper of such a woe ever reached us from the thousands and tens of thousands of communicating spirits? Never. We may, therefore, on this ground alone, pronounce the dogma of Reincarnation 誤った as the hell from which it sprung.

* The Spiritual Magazine, 1876, p. 57.

Mr. Howitt, however, in his vehemence, forgets that there may be a time 限界 before the next incarnation takes place, and that also there may be a voluntary element in the 行為／法令／行動する.

The Hon. Alexander Aksakof, in an 利益／興味ing articlesupplies the 指名するs of the mediums at Allan Kardec's circle, with an account of them. He also points out that a belief in the idea of reincarnation was 堅固に held in フラン at that time, as can be seen from M. Pezzani's work, "The Plurality of 存在s," and others. Aksakof 令状s:

That the propagation of this doctrine by Kardec was a 事柄 of strong predilection is （疑いを）晴らす; from the beginning Reincarnation has not been 現在のd as an 反対する of 熟考する／考慮する, but as a dogma. To 支える it he has always had 頼みの綱 to 令状ing mediums, who, it is 井戸／弁護士席 known, pass so easily under the psychological 影響（力） of preconceived ideas; and Spiritism has engendered such in profusion; 反して through physical mediums the communications are not only more 客観的な, but always contrary to the doctrine of Reincarnation. Kardec 可決する・採択するd the 計画（する） of always disparaging this 肉親，親類d of mediumship, 主張するing as a pretext its moral inferiority. Thus the 実験の method is altogether unknown in Spiritism; for twenty years it has not made the slightest intrinsic 進歩, and it has remained in total ignorance of Anglo-American Spiritualism! The few French physical mediums who developed their 力／強力にするs in spite of Kardec, were never について言及するd by him in the "Revue"; they remained almost unknown to Spiritists, and only because their spirits did not support the doctrine of Reincarnation.

* The Spiritualist, Vol. VII., 1875, pp. 74-5.

Aksakof 追加するs that his 発言／述べるs do not 影響する／感情 the question of reincarnation in the abstract, but only have to do with its propagation under the 指名する of Spiritism.

D.D. Home, in commenting on Aksakof's article, has a thrust at a 段階 of the belief in reincarnation. He says:*

I 会合，会う many who are reincarnationists, and I have had the 楽しみ of 会合 at least twelve who were Marie Antoinette, six or seven Mary Queen of Scots, a whole host of Louis and other kings, about twenty Alexander the 広大な／多数の／重要なs, but it remains for me yet to 会合，会う a plain John Smith, and I beg of you, if you 会合，会う one, to cage him as a curiosity.

* The Spiritualist, Vol. VII., p. 165.

行方不明になる Anna Blackwell 要約するs the contents of Kardec's 長，指導者 調書をとる／予約するs as follows:

"The Spirits' 調書をとる／予約する" 論証するs the 存在 and せいにするs of the Causal 力／強力にする, and of the nature of the relation between that 力／強力にする and the universe, putting us in the 跡をつける of the Divine 操作／手術.

"The Mediums' 調書をとる／予約する" 述べるs the さまざまな methods of communication between this world and the next.

"Heaven and Hell" vindicates the 司法（官） of the Divine 政府, by explaining the nature of Evil as the result of ignorance, and showing the 過程 by which men shall become enlightened and purified.

"The Gospel as Explained by Spirits" is a comment on the moral precepts of Christ, with an examination of His life and a comparison of its 出来事/事件s with 現在の manifestations of spirit 力／強力にする.

"Genesis" shows the 一致 of the Spiritist philosophy with the 発見s of modern science, and with the general tenor of the Mosaic 記録，記録的な／記録する, as explained by spirits.

"These 作品," she says, "are regarded by the 大多数 of 大陸の Spiritualists as 構成するing the basis of the 宗教的な philosophy of the 未来—a philosophy in harmony with the 前進する of 科学の 発見 in the さまざまな other realms of human knowledge; promulgated by the host of enlightened Spirits 事実上の／代理 under the direction of Christ Himself."

On the whole, it seems to the author that the balance of 証拠 shows that reincarnation is a fact, but not やむを得ず a 全世界の／万国共通の one. As to the ignorance of our spirit friends upon the point, it 関心s their own 未来, and if we are not （疑いを）晴らす as to our 未来, it is possible that they have the same 制限s. When the question is asked, "Where were we before we were born?" we have a 限定された answer in the system of slow 開発 by incarnation, with long intervals of spirit 残り／休憩（する） between, while さもなければ we have no answer, though we must 収容する／認める that it is 信じられない that we have been born in time for eternity. 存在 afterwards seems to postulate 存在 before. As to the natural question, "Why, then, do we not remember such 存在s?" we may point out that such remembrance would enormously 複雑にする our 現在の life, and that such 存在s may 井戸／弁護士席 form a cycle which is all （疑いを）晴らす to us when we have come to the end of it, when perhaps we may see a whole rosary of lives threaded upon the one personality. The 集中 of so many lines of theosophic and Eastern thought upon this one 結論, and the explanation which it affords in the 補足の doctrine of Karma of the 明らかな 不正 of any 選び出す／独身 life, are arguments in its favour, and so perhaps are those vague 承認s and memories which are occasionally too 限定された to be easily explained as atavistic impressions. 確かな hypnotic 実験s, the most famous of which were by the French 捜査官／調査官, 陸軍大佐 de Rochas, seemed to afford some 限定された 証拠, the 支配する when in trance 存在 押し進めるd 支援する for several 申し立てられた／疑わしい incarnations, but the さらに先に ones were hard to trace, while the nearer （機の）カム under the 疑惑 that they were 影響（力）d by the normal knowledge of the medium. It may, at least, be 譲歩するd that where some special 仕事 has to be 完全にするd, or where some fault has to be 治療（薬）d, the 可能性 of reincarnation may be one which would be 熱望して welcomed by the spirit 関心d.

Before turning from the story of French Spiritualism one cannot but 発言／述べる upon the splendid group of writers who have adorned it. Apart from Allan Kardec, and the 科学の work on 研究 lines of Geley, Maxwell, Flammarion, and Richet, there have been pure Spiritists such as Gabriel Delanne, Henri Regnault, and Leon Denis who have made their 示す. The last 特に would have been みなすd a 広大な／多数の／重要な master of French prose, whatever might have been his 主題.

This work, which 限定するs itself to the main stream of psychic history, has hardly space in which it can follow its many meanderings in lesser rivulets over every land upon the globe. Such manifestations were invariably repetitions or の近くに variants of those which have been already 述べるd, and it may 簡潔に be 明言する／公表するd that the 教団 is 普遍的な in the fullest sense, for there is no land which is without it. From the Argentine to アイスランド the same results have sprung in the same manner from the same 原因（となる）s. Such a history would 要求する a 容積／容量 in itself. Some special pages should, however, be 充てるd to Germany.

Though slow to follow the 組織するd movement, for it was not until 1865 that Psyche, a Spiritualistic paper, was 設立するd in that country, it had above all other lands a tradition of mystic 憶測 and magical 実験, which might be regarded as a 準備 for the 限定された 発覚. Paracelsus, Cornelius Agrippa, 先頭 Helmont, and Jacob Boehme are all の中で the 開拓するs of the spirit, feeling their way out of 事柄, however vague the goal they may have reached. Something more 限定された was 達成するd by Mesmer, who did most of his work in Vienna in the latter part of the eighteenth century. However mistaken in some of his inferences, he was the prime mover in bringing the dissociation of soul and 団体／死体 before the actual senses of mankind, and a native of Strasbourg, M. de Puysegur carried his work one step さらに先に and opened up the wonders of clairvoyance. Jung Stilling and Dr. Justinus Kerner are 指名するs which must always be associated with the 開発 of human knowledge along this もや-girt path. The actual 告示 of spirit communication was received with mingled 利益／興味 and scepticism, and it was long before any 権威のある 発言する／表明するs were raised in its defence. Finally, the 事柄 was brought prominently 今後 when Slade made his historical visit in 1877. After 見解（をとる）ing and 実験（する）ing his 業績／成果s, he 得るd at Leipzig the 裏書，是認 of six professors as to their 本物の 客観的な character. These were Zollner, Fechner and Scheibner of Leipzig, Weber of Gottingen, Fichte of Stuttgart, and Ulrici of Halle. As these testimonials were 増強するd by an affidavit from Bellachini, the 長，指導者 conjurer of Germany, that there was no 可能性 of trickery, a かなりの 影響 was produced upon the public mind, which was 増加するd by the その後の adhesion of two 著名な ロシアのs, Aksakof the 政治家, and Professor Butlerof of St. Petersburg University. The 教団 does not appear, however, to have 設立する a congenial 国／地域 in that bureaucratic and 軍の land. Save for the 指名する of Carl du Prel, one can 解任する 非，不，無 other which is associated with the higher 段階s of the movement.

Baron Carl du Prel, of Munich, began his career as a student of mysticism, and in his first work* he 取引，協定s not with Spiritualism but rather with the latent 力／強力にするs of man, the phenomena of dream, of trance, and of the hypnotic sleep. In another treatise, however, "A Problem for Conjurers," he gives a closely 推論する／理由d account of the steps which led him to a 十分な belief in the truth of Spiritualism. In this 調書をとる／予約する, while admitting that 科学の men and philosophers may not be the best people to （悪事，秘密などを）発見する trickery, he reminds the reader that Bosco, Houdin, Bellachini, and other 技術d conjurers have 宣言するd those mediums whom they have 調査／捜査するd to be 解放する／自由な from imposture. Du Prel was not content, as so many are, to take second-手渡す 証拠, but he had a number of sittings with Eglinton, and later with Eusapia Palladino. He gave particular attention to the 現象 of psychography (予定する 令状ing) and he says of it:

One thing is （疑いを）晴らす, that is, that Psychography must be ascribed to a transcendental origin. We shall find (1) that the hypothesis of 用意が出来ている 予定するs is 認容できない. (2) The place on which the 令状ing is 設立する is やめる inaccessible to the 手渡すs of the medium. In some 事例／患者s the 二塁打 予定する is securely locked, leaving only room inside for the tiny morsel of 予定する pencil. (3) That the 令状ing is 現実に done at the time. (4) That the medium is not 令状ing. (5) The 令状ing must be 現実に done with the morsel of 予定する, or lead pencil. (6) The 令状ing is done by an intelligent 存在, since the answers are 正確に／まさに pertinent to the questions. (7) This 存在 can read, 令状, and understand the language of human 存在s, frequently such as is unknown to the medium. (8) It 堅固に 似ているs a human 存在, 同様に in the degree of its 知能 as in the mistakes いつかs made. These 存在s are, therefore, although invisible, of human nature or 種類. It is no use whatever to fight against this proposition. (9) If these 存在s speak, they do so in human language. If they are asked who they are, they answer that they are 存在s who have left this world. (10) Where these 外見s become partly 明白な, perhaps only their 手渡すs, the 手渡すs seen are of human form. (11) When these things become 完全に 明白な, they show the human form and countenance. Spiritualism must be 調査／捜査するd by science. I should look upon myself as a coward if I did not 率直に 表明する my 有罪の判決s.

* Philosophy Of Mysticism, 2 Vols. (1889). Trans. by C.C. Massey.

Du Prel 強調するs the fact that his 有罪の判決s do not 残り／休憩（する） on results 得るd with professional mediums. He 明言する／公表するs that he knows three 私的な mediums "in whose presence direct 令状ing not only takes place inside 二塁打 予定するs, but is done in inaccessible places."

"In these circumstances," he says dryly, "the question 'Medium or Conjurer?' seems to me to 動かす up a 広大な／多数の／重要な 取引，協定 more dust than it deserves," a 発言／述べる some psychical 研究員s might take to heart.

It is 利益／興味ing to 公式文書，認める that du Prel 布告するs the 主張 that the messages are only silly and trivial to be 完全に unjustified by his experience, while at the same time he 主張するs that he has 設立する no traces of superhuman 知能, but of course, before pronouncing upon such a point, one has to 決定する how a superhuman 知能 could be distinguished and how far it would be intelligible to our brains. Speaking of materialization, du Prel says:

When these things become 完全に 明白な in the dark room, in which 事例／患者 the medium himself sits の中で the chain formed by the circle, they show the human form and countenance. It is very easily said that in this 事例／患者 it is the medium himself who is masquerading. But when the medium speaks from his seat; when his 隣人s on either 味方する 宣言する that they have 持つ／拘留する of his 手渡すs, and at the same time I see a 人物／姿／数字 standing の近くに to me; when this 人物／姿／数字 illumines his 直面する with the 空気／公表する exhausted glass tube filled with quicksilver, lying on the （米）棚上げする／（英）提議する—the light produced by shaking which not 妨げるing the phenomena—so that I can see it distinctly, then the 集団の／共同の 証拠 of the facts I have narrated 証明するs to me the necessity of the 存在 of a transcendental 存在, even if その為に all the 結論s I have come to during twenty years of work and 熟考する／考慮する should be thrown overboard. Since, however, on the contrary, my 見解（をとる）s (as 始める，決める 前へ／外へ in my "Philosophy of Mysticism ") have taken やめる another course and are only その上の 正当化するd by these experiences, I find as little subjective grounds for 戦闘ing these facts as 客観的な ones.

He 追加するs:

I now have the empirical experience of the 存在 of such transcendental 存在s, which I am 納得させるd of by the 証拠 of my senses of sight, 審理，公聴会, and feeling, 同様に as by their own intelligent communications. Under these circumstances, 存在 led by two methods of 調査 to the self-same goal, I must indeed be abandoned of the gods if I did not 認める the fact of the immortality—or rather let us say, since the proofs do not 延長する さらに先に—the continued 存在 of man after death.

Carl du Prel died in 1899. His 出資／貢献 to the 支配する is probably the greatest yet made by any German. On the other 手渡す, a formidable 対抗者 was 設立する there in Eduard 出身の Hartmann, author of "The Philosophy of the Unconscious," who wrote a brochure in 1885 called "Spiritism." Commenting upon this 業績／成果, C.C. Massey wrote*:

Now for the first time, a man of 命令（する）ing 知識人 position has dealt 公正に／かなり by us as an 対抗者. He has taken the trouble to get up the facts, if not やめる 完全に, at least to an extent that indisputably qualifies him for 批判的な examination. And while 正式に 拒絶する／低下するing an unreserved 受託 of the 証拠, he has come to the 結論 that the 存在 in the human organism of more 軍隊s and capacities than exact science has 調査／捜査するd is 十分に 信じる／認定／派遣するd by historical and 同時代の 証言. He even 勧めるs 研究 by 明言する／公表する-任命するd and paid （売買）手数料，委託（する）／委員会／権限s. He repudiates, with all the 当局 of a philosopher and man of science, the supposition that the facts are a priori incredible or "contrary to the 法律s of nature." He exposes the irrelevance of "（危険などに）さらすs," and blows to the 勝利，勝つd the stupid 平行の between mediums and conjurers. And if his 使用／適用 of the psychology of somnambulism to the phenomena results, in his 見解（をとる）, in "判決，裁定 out" spirits altogether, on the other 手渡す it 含む／封じ込めるs （警察などへの）密告，告訴（状） to the public which is 高度に important for the 保護 of mediums.

* Light, 1885, p. 404. It should be 公式文書，認めるd that Charles Carlton Massey, the barrister, and Gerald Massey, the poet, are separate people with nothing in ありふれた save that both were Spiritualists.

Massey says その上の that from the 見地 of 出身の Hartmann's philosophy the 機関 of spirits is 認容できない, and personal immortality is a delusion. "The 問題／発行する of psychological philosophy is now between his school and that of du Prel and Hellenbach."

Alexander Aksakof replied to 出身の Hartmann in his 月毎の 定期刊行物 Psychische Studien.

Aksakof points out that Hartmann had no practical experience whatever, that he bestowed insufficient attention to phenomena which did not fit into his 方式 of explanation, and that there were many phenomena which were やめる unknown to him. Hartmann, for instance, did not believe in the objectivity of materialization phenomena. Aksakof ably 始める，決めるs out with 十分な 詳細（に述べる）s a number of 事例／患者s which decidedly 消極的な Hartmann's 結論s.

Aksakof 言及するs to Baron Lazar Hellenbach, a Spiritualist, as the first philosophical 捜査官／調査官 of the phenomena in Germany, and says: "Zollner's 広告 使節団 of the reality of the mediumistic phenomena produced in Germany an 巨大な sensation." In many ways it would appear that 出身の Hartmann wrote with an imperfect knowledge of the 支配する.

Germany has produced few 広大な／多数の／重要な mediums, unless Frau Anna Rothe can be classed as such. It is possible that this woman 訴える手段／行楽地d to 詐欺 when her psychic 力／強力にするs failed her, but that she had such 力／強力にするs in a high degree is 明確に shown by the 証拠 at the 裁判，公判 after her 申し立てられた／疑わしい "（危険などに）さらす" in 1902.

The medium, after 存在 kept in 刑務所，拘置所 for twelve months and three weeks before 存在 brought to 裁判，公判, was 宣告，判決d to eighteen months 監禁，拘置 and a 罰金 of five hundred 示すs. At the 裁判，公判 many people of standing gave 証拠 in her favour, の中で whom were Herr Stocker, former 法廷，裁判所 Chaplain, and 裁判官 Sulzers, 大統領，／社長 of the High 法廷，裁判所 of 控訴，上告, Zurich. The 裁判官 明言する／公表するd on 誓い that Frau Rothe put him in communication with the spirits of his wife and father, who said things to him which the medium could not かもしれない have invented, because they dealt with 事柄s unknown to any mortal. He also 宣言するd that flowers of the rarest 肉親，親類d were produced out of the 空気／公表する in a room flooded with light. His 証拠 原因（となる）d a sensation.

It is （疑いを）晴らす that the result of the 裁判，公判 was a foregone 結論. It was a repetition of the position of the 治安判事, Mr. Flowers, in the Slade 事例／患者. The German 合法的な luminary in his 予選 演説（する）／住所 said:

The 法廷，裁判所 cannot 許す itself to 非難する the Spiritistic theory, for it must be 定評のある that science, with the generality of men of culture, 宣言するs supernatural manifestations to be impossible.

In the 直面する of that no 証拠 could have any 負わせる.

Of 最近の years two 指名するs stand out in connexion with the 支配する. The one is Dr. Schrenck Notzing, of Munich, whose 罰金 研究室／実験室 work has been already 扱う／治療するd in the 一時期／支部 on Ectoplasm. The other is the famous Dr. Hans Driesch, Professor of Philosophy at the University of Leipzig. He has recently 宣言するd that "the actuality of psychical phenomena is 疑問d to-day only by the incorrigible dogmatist." He made this 声明 in the course of a lecture at the London University in 1924, afterwards published in The 追求（する），探索（する）.* He went on to say:

* July, 1924.

These phenomena have had, however, a hard struggle to 伸び（る） 承認; and the 長，指導者 推論する／理由 why they have had to fight so strenuously, is because they utterly 辞退するd to dovetail with 正統派の psychology and 自然科学, such as these both were, up to the end of last century, at any 率.

Professor Driesch points out that 自然科学 and psychology have undergone a 過激な change since the beginning of the 現在の century, and proceeds to show how psychical phenomena link up with "normal" natural sciences. He 発言／述べるs that if the latter 辞退するd to 認める their kinship with the former, it would make no difference to the truth of psychical phenomena. He shows, with さまざまな 生物学の illustrations, how the mechanistic theory is overthrown. He expounds his vitalistic theory "to 設立する a closer 接触する between the phenomena of normal biology and the physical phenomena in the domain of psychical 研究."

Italy has, in some ways, been superior to all other European 明言する／公表するs in its 治療 of Spiritualism—and this in spite of the constant 対立 of the Roman カトリック教徒 Church, which has most illogically stigmatized as diabolism in others that which it has （人命などを）奪う，主張するd as a special 示す of sanctity in itself. The Acta Sanctorum are one long chronicle of psychic phenomena with levitations, apports, prophecy, and all the other 調印するs of mediumistic 力／強力にする. This Church has, however, always 迫害するd Spiritualism. Powerful as it is, it will find in time that it has 遭遇（する）d something stronger than itself.

Of modern Italians the 広大な／多数の／重要な Mazzini was a Spiritualist in days when Spiritualism had hardly 明確に表すd itself, and his associate Garibaldi was 大統領，／社長 of a psychic society. In a letter to a friend in 1849, Mazzini sketched his religio-philosophical system which curiously foreshadowed the more 最近の Spiritualistic 見解（をとる）. He 代用品，人d a 一時的な purgatory for an eternal hell, postulated a 社債 of union between this world and the next, defined a 階層制度 of spiritual 存在s, and foresaw a continual progression に向かって 最高の perfection.

Italy has been very rich in mediums, but she has been even more fortunate in having men of science who were wise enough to follow facts wherever they might lead. の中で these 非常に／多数の 捜査官／調査官s, all of whom were 納得させるd of the reality of psychic phenomena, though it cannot be （人命などを）奪う，主張するd that all 受託するd the Spiritualistic 見解（をとる）, there are to be 設立する such 指名するs as Ermacora, Schiaparelli, Lombroso, Bozzano, Morselli, Chiaia, Pictet, Foa, Porro, Brofferio, Bottazzi, and many others. They have had the advantage of a wonderful 支配する in Eusapia Palladino, as has already been 述べるd, but there have been a succession of other powerful mediums, 含むing such 指名するs as Politi, Carancini, Zuccarini, Lucia Sordi, and 特に Linda Gazzera. Here as どこかよそで, however, the first impulse （機の）カム from the English-speaking countries. It was the visit of D.D. Home to Florence in 1855, and the その後の visit of Mrs. Guppy in 1868 which opened the furrow. Signor Damiani was the first 広大な／多数の／重要な 捜査官／調査官, and it was he who in 1872 discovered the 力／強力にするs of Palladino.

Damiani's mantle fell upon Dr. G. B. Ermacora, who was 創立者 and co-editor with Dr. Finzi of the Rivista di studi psichici. He died at Rovigo in his fortieth year at the 手渡す of a 殺人—a very 広大な／多数の／重要な loss to the 原因（となる）. His adhesion to it, and his enthusiasm, drew in others of equal standing. Thus Porro, in his glowing obituary, wrote:

Lombroso 設立する himself at Milan with three young physicists, 完全に devoid of all prejudice, Ermacora, Finzi and Gerosa, with two 深遠な thinkers who had already exhausted the philosophical 味方する of the question, the German du Prel and the ロシアの Aksakof, with another philosopher of 激烈な／緊急の mind and 広大な learning, Brofferio; and lastly, with a 広大な／多数の／重要な 天文学者, Schiaparelli, and with an able physiologist, Richet.

He 追加するs:

It would be difficult to collect a better assortment of learned men giving the necessary 保証（人）s of 真面目さ, of 変化させるd competence, of technical ability in 実験ing, of sagacity and prudence in corning to 結論s.

He continues:

While Brofferio, by his 重大な 調書をとる／予約する "Per to Spiritismo" (Milan, 1892), 破壊するd one by one the arguments of the opposite 味方する, collecting, co-ordinating, and 分類するing with incomparable dialectical 技術 the proofs in favour of his 論題／論文, Ermacora 適用するd to its demonstration all the 資源s of a 強健な mind trained to the use of the 実験の method; and he took so much 楽しみ in this new and fertile 熟考する／考慮する, that he 完全に abandoned those 研究s in electricity which had already 原因（となる）d him to be looked upon as a 後継者 to Faraday and Maxwell.

Dr. Ercole Chiaia, who died in 1905, was also an ardent 労働者 and propagandist to whom many distinguished men of European 評判 借りがあるd their first knowledge of psychical phenomena, の中で others, Lombroso, Professor Bianchi of the University of Naples, Schiaparelli, Flournoy, Professor Porro of the University of Genoa, and 陸軍大佐 de Rochas. Lombroso wrote of him:

You are 権利 to honour 高度に the memory of Ercole Chiaia. In a country where there is such a horror of what is new, it 要求するd 広大な／多数の／重要な courage and a noble soul to become the apostle of theories which have met with ridicule, and to do so with that tenacity, that energy, which always characterized Chiaia. It is to him that many 借りがある—myself の中で others—the 特権 of seeing a new world open out to psychical 調査 — and this by the only way which 存在するs to 納得させる men of culture, that is to say, by direct 観察.

Sardou, Richet, and Morselli also paid 尊敬の印s to the work of Chiaia.*

* Annals Of Psychical Science, Vol, II. (1905), pp. 261-262.

Chiaia did an important work in 主要な Lombroso, the 著名な alienist, to 調査／捜査する the 支配する. After his first 実験s with Eusapia Palladino, in March, 1891, Lombroso wrote:

I am やめる ashamed and grieved at having …に反対するd with so much tenacity the 可能性 of the いわゆる Spiritistic facts.

At first he only gave his assent to the facts, while still …に反対するd to the theory associated with them. But even this 部分的な／不平等な admission 原因（となる）d a sensation in Italy and throughout the world. Aksakof wrote to Dr. Chiaia: "Glory to M. Lombroso for his noble words! Glory to you for your devotion!"

Lombroso affords a good example of the 転換 of an utter materialist, after a long and careful examination of the facts. In 1900 he wrote to Professor Falcomer:

I am like a little pebble on the beach. As yet I am 暴露するd, but I feel that each tide draws me a little closer to the sea.

He ended, as we know, by becoming a 完全にする 信奉者, a 納得させるd Spiritualist, and published his celebrated 調書をとる／予約する, "After Death — What?"

Ernesto Bozzano, who was born in Genoa in 1862, has 充てるd thirty years to psychical 研究, 具体的に表現するing his 結論s in thirty long monographs. He will be remembered for his incisive 批評* of Mr. Podmore's slighting 言及／関連s to Mr. Stainton Moses. It is する権利を与えるd, "A Defence of William Stainton Moses." Bozzano, in company with Professors Morselli and Porro, had a long 一連の 実験s with Eusapia Palladino. After consideration of the subjective and 客観的な phenomena, he was led "論理（学）上 and of necessity" to give 十分な 固守 to the Spiritistic hypothesis.

* Annals Of Psychical Science, Vol. I. (1905), pp. 75-129.

Enrico Morselli, Professor of Psychiatry at Genoa, was for many years, as he himself says, a bitter sceptic with regard to the 客観的な reality of psychic phenomena. From 1901 onwards he had thirty sittings with Eusapia Palladino, and became 完全に 納得させるd of the facts, if not of the spirit theory. He published his 観察s in a 調書をとる／予約する which Professor Richet 述べるs as "a model of erudition" ("Psicologia e Spiritismo," 2 Vols., Turin, 1908). Lombroso, is a very generous review* of this 調書をとる／予約する, 言及するs to the author's scepticism regarding 確かな phenomena he 観察するd.

* Annals Of Psychical Science, Vol. VII. (1908), p. 376.

Yes. Morselli commits the same fault as Flournoy with 行方不明になる Smith,of 拷問ing his own strong ingenuity to find not true and not 信頼できる the things which he himself 宣言するs that he saw, and which really occurred. For instance, during the first few days after the apparition of his own mother, he 認める to me that he had seen her and had やめる a conversation in gestures with her, in which she pointed almost with bitterness to his spectacles and his 部分的に／不公平に bald 長，率いる, and made him remember how long ago she had left him a 罰金, bold young man.

Helene Smith, the medium in Flournoy's 調書をとる／予約する, From India To The 惑星 火星.

When Morselli asked his mother for a proof of 身元, she touched his forehead with her 手渡す, 捜し出すing for a wart there, but because she first touched the 権利 味方する and then the left, on which the wart really was, Morselli would not 受託する this as 証拠 of his mother's presence. Lombroso, with more experience, points out to him the awkwardness of spirits using the instrumentality of a medium for the first time. The truth was that Morselli had, strangely enough, the 最大の repugnance to the 外見 of his mother through a medium against his will. Lombroso cannot understand this feeling. He says:

I 自白する that I not only do not 株 it, but, on the contrary, when I saw my mother again, I felt one of the most pleasing inward excitements of my life, a 楽しみ that was almost a spasm, which 誘発するd a sense, not of 憤慨, but of 感謝 to the medium who threw my mother again into my 武器 after so many years, and this 広大な／多数の／重要な event 原因（となる）d me to forget, not once, but many times, the humble position of Eusapia, who had done for me, even were it 純粋に automatically, that which no 巨大（な） in 力／強力にする and thought could ever have done.

Morselli is in much the same position as Professor Richet with regard to psychical 研究, but, like the latter distinguished scientist, he has been the means of powerfully 影響（力）ing public opinion to a more enlightened 見解（をとる） of the 支配する.

Morselli speaks 堅固に about the neglect of science. 令状ing in 1907, he says:

The question of Spiritism has been discussed for over fifty years; and although no one can at 現在の 予知する when it will be settled, all are now agreed in 割り当てるing to it 広大な／多数の／重要な importance の中で the problems left as a 遺産／遺物 by the nineteenth century to the twentieth. 一方／合間, no one can fail to 認める that Spiritism is a strong 現在の or 傾向 in 同時代の thought. If for many years academic science has depreciated the whole 部類 of facts which Spiritism has, for good or ill, rightly or wrongly, 吸収するd and assimilated, to form the elements of its doctrinal system, so much the worse for science! And worse still for the scientists who have remained deaf and blind before all the affirmations, not of credulous sectarians, but of serious and worthy 観察者／傍聴者s such as Crookes, 宿泊する and Richet. I am not ashamed to say that I myself, as far as my modest 力／強力にする went, have 与える／捧げるd to this obstinate scepticism, up to the day on which I was enabled to break the chains in which my absolutist preconceptions had bound my judgment.*

* Annals Of Psychical Science, Vol. V. (1907), p. 322.

It is to be 公式文書，認めるd that the 大多数 of the Italian professors, while giving 固守 to psychical facts, 拒絶する／低下する to follow the 結論s of those they call the Spiritists. De Vesme makes this （疑いを）晴らす when he says:

It is most important to point out that the 復活 of 利益／興味 in these questions, which has been 陳列する，発揮するd by the public in Italy, would not have been produced so easily if the 科学の men who have just 布告するd the 客観的な authenticity of these mediumistic phenomena had not been careful to 追加する that the 承認 of the facts does not by any means 暗示する the 受託 of the Spiritistic hypothesis.

There was, however, a strong 少数，小数派 who saw the 十分な meaning of the 発覚.

VIII. — SOME GREAT MODERN MEDIUMS

THERE is always a 確かな monotony in 令状ing about physical 調印するs of 外部の 知能, because they take stereotyped forms 限られた／立憲的な in their nature. They are amply 十分な for their 目的, which is to 論証する the presence of invisible 力／強力にするs unknown to 構成要素 science, but both their methods of 生産／産物 and the results lead to endless reiteration. This manifestation in itself, occurring as it does in every country on the globe, should 納得させる anyone who thinks 本気で upon the 支配する that he is in the presence of 直す／買収する，八百長をするd 法律s, and that it is not a 時折起こる succession of 奇蹟s, but a real science which is 存在 developed. It is in their ignorant and arrogant contempt of this fact that 対抗者s have sinned. "Ils ne comprennent pas qu'il y a des lois," wrote Madame Bisson, after some fatuous 試みる／企てる on the part of the doctors of the Sorbonne to produce ectoplasm under 条件s which 消極的なd their own 実験. As will be seen by what has gone before, a 広大な／多数の／重要な physical medium can produce the Direct 発言する／表明する apart from his own 声の 組織／臓器s, telekenesis, or movement of 反対するs at a distance, 非難するs, or （着弾の瞬間に破裂する）着発s of ectoplasm, levitations, apports, or the bringing of 反対するs from a distance, materializations, either of 直面するs, 四肢s, or of 完全にする 人物／姿／数字s, trance talkings and writings, writings within の近くにd 予定するs, and luminous phenomena, which take many forms. All of these manifestations the author has many times seen, and as they have been 展示（する）d to him by the 主要な mediums of his day, he 投機・賭けるs to 変化させる the form of this history by speaking of the more 最近の 極度の慎重さを要するs from his own personal knowledge and 観察.

It is understood that some cultivate one gift and some another, while those who can 展示（する） all 一連の会議、交渉／完成する forms of 力／強力にする are not usually so proficient in any one as the man or woman who 専攻するs upon it. You have so much psychic 力／強力にする upon which to draw, and you may turn it all into one 深い channel or 分散させる it over several superficial ones. Now and then some wonder-man appears like D.D. Home, who carries with him the whole 範囲 of mediumship—but it is rare.

The greatest trance medium with whom the author is 熟知させるd is Mrs. Osborne Leonard. The 優れた 長所 of her gift is that it is, as a 支配する, continuous. It is not broken up by long pauses or irrelevant intervals, but it flows on 正確に／まさに as if the person 申し立てられた／疑わしい to be speaking were 現実に 現在の. The usual 手続き is that Mrs. Leonard, a pleasant, gentle, middle-老年の, ladylike woman, 沈むs into slumber, upon which her 発言する／表明する changes 完全に, and what comes through 趣旨s to be from her little 支配（する）／統制する, Feda. The 支配（する）／統制する 会談 in rather broken English in a high 発言する／表明する, with many little intimacies and pleasantries which give the impression of a 甘い, amiable and intelligent child. She 行為／法令／行動するs as 広報担当者 for the waiting spirit, but the spirit occasionally breaks in also, which leads to sudden changes from the first person singular to the third, such as: "I am here, Father. He says he wants to speak. I am so 井戸／弁護士席 and so happy. He says he finds it so wonderful to be able to talk to you" and so on.

Mrs. Osborne Leonard.

At her best, it is a wonderful experience. Upon one occasion the author had received a long 一連の messages 趣旨ing to を取り引きする the 未来 運命／宿命 of the world, through his wife's 手渡す and 発言する／表明する in his own Home Circle. When he visited Mrs. Leonard, he said no word of this, nor had he at that time spoken of the 事柄 in any public way. Yet he had hardly sat 負かす／撃墜する and arranged the 令状ing-pad upon which he 提案するd to take 公式文書，認めるs of what （機の）カム through, when his son 発表するd his presence, and spoke with hardly a break for an hour. During this long monologue he showed an intimate knowledge of all that had come through in the Home Circle, and also of small 詳細（に述べる）s of family life, utterly foreign to the medium. In the whole interview he made no mistake as to fact, and yet many facts were について言及するd. A short section of the いっそう少なく personal part of it may be 引用するd here as a 見本:

There is so much 誤った 進歩 of 構成要素 mechanical 肉親，親類d. That is not 進歩. If you build a car to go one thousand miles this year, then you build one to go two thousand miles next year. No one is the better for that. We want real 進歩—to understand the 力／強力にする of mind and spirit and to realize the fact that there is a spirit world.

So much help could be given from our 味方する if only people on the earth would fit themselves to take it, but we cannot 軍隊 our help on those who are not 用意が出来ている for it. That is your work, to 準備する people for us. Some of them are so hopelessly ignorant, but （種を）蒔く the seed, even if you do not see it coming up.

The clergy are so 限られた／立憲的な in their ideas and so bound by a system which should be an obsolete one. It is like serving up last week's dinner instead of having a new one. We want fresh spiritual food, not a hash of the old food. We know how wonderful Christ is. We realize His love and His 力／強力にする. He can help both us and you. But He will do so by kindling fresh 解雇する／砲火／射撃s, not by raking always in the old ashes.

That is what we want—the 解雇する／砲火／射撃 of enthusiasm on the two altars of imagination and knowledge. Some people would do away with the imagination, but it is often the gateway to knowledge. The Churches have had the 権利 teaching, but they have not put it to practical use. One must be able to 論証する one's spiritual knowledge in a practical form. The 計画（する） on which you live is a practical one in which you are 推定する／予想するd to put your knowledge and belief into 活動／戦闘. On our 計画（する） knowledge and 約束 are 活動／戦闘 — one thinks a thing and at once puts it into practice, but on earth there are so many who say a thing is 権利, but never do it. The Church teaches, but does not 論証する its own teaching. The blackboard is useful at times, you know. That is what you need. You should teach, and then 論証する upon the blackboard. Thus physical phenomena are really most important. There will be some in this 激変. It is difficult for us to manifest 肉体的に now because the greater 本体，大部分／ばら積みの of 集団の／共同の thought is against and not for us. But when the 激変 comes, people will be shaken out of their pig-長，率いるd, ignorant, antagonistic 態度 to us, which will すぐに open the way to a fuller demonstration than we have hitherto been able to give.

It is like a 塀で囲む now that we have to 乱打する against, and we lose ninety per cent of our 力／強力にする in the 乱打するing and trying to find a weak 位置／汚点／見つけ出す in this 塀で囲む of ignorance through which we can creep to you. But many of you are chiselling and 大打撃を与えるing from your 味方する to let us through. You have not built the 塀で囲む, and you are helping us to 侵入する it. In a little while you will have so 弱めるd it that it will 崩壊する, and instead of creeping through with difficulty we shall all 現れる together in a glorious 禁止（する）d. That will be the 最高潮—the 会合 of spirit and 事柄.

If the truth of Spiritualism depended upon Mrs. Leonard's 力／強力にするs alone, the 事例／患者 would be an 圧倒的な one, since she has seen many hundreds of （弁護士の）依頼人s and seldom failed to give 完全にする satisfaction. There are, however, many clairvoyants whose 力／強力にするs are little inferior to those of Mrs. Leonard, and who would perhaps equal her if they showed the same 抑制 in their use. No 料金 will ever tempt Mrs. Leonard to take more than two （弁護士の）依頼人s in the day, and it is to this, no 疑問, that the 支えるd excellence of her results are 予定.

の中で London clairvoyants whom the author has used, Mr. Vout Peters is する権利を与えるd to a high place. On one occasion a very remarkable piece of 証拠 （機の）カム through him, as is narrated どこかよそで.* Another excellent medium upon her day is Mrs. Annie Brittain. The author was in the habit of sending 会葬者s to this medium during the 戦時, and とじ込み／提出するd the letters in which they narrated their experience. The result is a very remarkable one. Out of the first hundred 事例／患者s eighty were やめる successful in 設立するing touch with the 反対する of their 調査. In some 事例／患者s the result was overpoweringly evidential, and the 量 of 慰安 given to the inquirers can hardly be 誇張するd. The revulsion of feeling when the 会葬者 suddenly finds that death is not silent, but that a still small 発言する／表明する, speaking in very happy accents, can still come 支援する is an overpowering one. One lady wrote that she had fully 決定するd to take her own life, so 荒涼とした and empty was 存在, but that she left Mrs. Brittain's parlour with 新たにするd hope in her heart. When one hears that such a medium has been dragged up to a police-法廷，裁判所, sworn 負かす／撃墜する by ignorant policemen, and 非難するd by a still more ignorant 治安判事, one feels that one is indeed living in the dark ages of the world's history.

* The New 発覚, p. 53.

Mr. Vout Peters.

Like Mrs. Leonard, Mrs. Brittain has a kindly little child familiar 指名するd Belle. In his 広範囲にわたる 研究s the author has made the 知識 of many of these little creatures in different parts of the world, finding the same character, the same 発言する／表明する and the same pleasant ways in all. This similarity would in itself show any 推論する／理由ing 存在 that some general 法律 was at work. Feda, Belle, Iris, Harmony, and many more, prattle in their high falsetto 発言する／表明するs, and the world is the better for their presence and ministrations.

行方不明になる McCreadie is another 著名な London clairvoyante belonging to the older school, and bringing with her an atmosphere of 宗教 which is いつかs wanting. There are many others, but no notice would be 完全にする without an allusion to the remarkable higher teaching which comes from Johannes and the other 支配（する）／統制するs of Mrs. Hester Dowden, the daughter of the famous Shakespearean scholar. A 言及／関連 should be made also to Captain Bartlett, whose wonderful writings and 製図／抽選s enabled Mr. Bligh 社債 to expose 廃虚s of two chapels at Glastonbury which were so buried that only the clairvoyant sense could have defined their exact position. Readers of "The Gate of Remembrance" will understand the 十分な 軍隊 of this remarkable episode.

Direct 発言する／表明する phenomena are different from mere clairvoyance and trance-speaking in that the sounds do not appear to come from the medium but externalise themselves often to a distance of several yards, continue to sound when the mouth is filled with water, and even break into two or three 発言する／表明するs 同時に. On these occasions an aluminium trumpet is used to magnify the 発言する／表明する, and also, as some suppose, to form a small dark 議会 in which the actual 声の cords used by the spirit can become materialised. It is an 利益／興味ing fact, and one which has 原因（となる）d much 疑惑 to those whose experience is 限られた／立憲的な, that the first sounds usually 似ている the 発言する／表明する of the medium. This very soon passes away and the 発言する／表明する either becomes 中立の or may closely 似ている that of the 死んだ. It is possible that the 推論する／理由 of this 現象 is that the ectoplasm from which the phenomena are produced is drawn from him or her, and carries with it some of his or her peculiarities until such time as the outside 軍隊 伸び（る）s 命令（する）. It is 井戸／弁護士席 that the sceptic should be 患者 and を待つ 開発s, for I have known an ignorant and self-opinionated 捜査官／調査官 take for 認めるd that there was 詐欺 through 公式文書，認めるing the resemblance of 発言する／表明するs, and then 難破させる the whole s饌nce by foolish horseplay, 反して had he waited his 疑問s would soon have been 解決するd.

The author has had the experience with Mrs. Wriedt of 審理，公聴会 the Direct 発言する／表明する, …を伴ってd by 非難するs on the trumpet, in 幅の広い daylight, with the medium seated some yards away. This 配置する／処分する／したい気持ちにさせるs of the idea that the medium in the dark can change her position. It is not uncommon to have two or three spirit 発言する／表明するs speaking or singing at the same moment, which is in turn 致命的な to the theory of ventriloquism. The trumpet, too, which is often decorated with a small 位置／汚点／見つけ出す of luminous paint, may be seen darting about far out of reach of the medium's 手渡すs. On one occasion at the house of Mr. Dennis Bradley, the author saw the illuminated trumpet whirling 一連の会議、交渉／完成する and （電話線からの）盗聴 on the 天井 as a moth might have done. The medium (Valiantine) was afterwards asked to stand upon his 議長，司会を務める, and it was 設立する that with the trumpet in his 延長するd arm he was unable to touch the 天井. This was 証言，証人／目撃するd by a circle of eight.

Mrs. Wriedt was born in Detroit some fifty years ago, and is perhaps better known in England than any American medium. The reality of her 力／強力にするs may best be 裁判官d by a short description of results. On the occasion of a visit to the author's house in the country she sat with the author, his wife, and his 長官, in a 井戸／弁護士席-lighted room. A hymn was sung, and before the first 詩（を作る） was ended a fifth 発言する／表明する of excellent 質 joined in and continued to the end. All three 観察者／傍聴者s were ready to 退位させる／宣誓証言する that Mrs. Wriedt herself was singing all the time. At the evening sitting a succession of friends （機の）カム through with every possible, 調印する of their 身元. One sitter was approached by her father, recently dead, who began by the hard, 乾燥した，日照りの cough which had appeared in his last illness. He discussed the question of some 遺産／遺物 in a perfectly 合理的な／理性的な manner. A friend of the author's, a rather irritable Anglo-Indian, manifested, so far as a 発言する／表明する could do so, 再生するing 正確に／まさに the fashion of speech, giving the 指名する, and alluding to facts of his lifetime. Another sitter had a visit from one who （人命などを）奪う，主張するd to be his grand-aunt. The 関係 was 否定するd, but on 調査 at home it was 設立する that he had 現実に had an aunt of that 指名する who died in his childhood. Telepathy has to be 緊張するd very far to cover such 事例／患者s.

* The New 発覚, p. 53.

Henrietta "Etta" Wriedt.

Altogether the author has 実験d with at least twenty 生産者s of the Direct 発言する／表明する, and has been much struck by the difference in the 容積／容量 of the sound with different mediums. Often it is so faint that it is only with some difficulty that one can distinguish the message. There are few experiences more tensely painful than to 緊張する one's ears and to hear in the 不明瞭 the panting, 労働ing, broken accents beside one, which might mean so much if one could but distinguish them. On the other 手渡す, the author has known what it was to be かなり embarrassed when in the bedroom of a （人が）群がるd Chicago hotel a 発言する／表明する has broken 前へ／外へ which could only be compared with the roaring of a lion. The medium upon that occasion was a わずかな／ほっそりした young American lad, who could not かもしれない have produced such a sound with his normal 組織／臓器s. Between these two extremes every gradation of 容積／容量 and vibration may be 遭遇（する）d.

George Valiantine, who has already been について言及するd, would perhaps come second if the author had to make a 名簿（に載せる）／表（にあげる） of the 広大な／多数の／重要な Direct 発言する／表明する mediums with whom he has 実験d. He was 診察するd by the 委員会 of the 科学の American and turned 負かす／撃墜する on the excuse that an electric apparatus showed that he left his 議長，司会を務める whenever the 発言する／表明する sounded. The instance already given by the author, where the trumpet circled outside the reach of the medium, is proof 肯定的な that his results certainly do not depend upon his leaving his 議長，司会を務める, and their 影響 depends not only on how the 発言する／表明する is produced, but even more on what the 発言する／表明する says. Those who have read Dennis Bradley's "に向かって the 星／主役にするs" and his その後の 調書をとる／予約する narrating the long 一連の sittings held at Kingston Vale, will realize that no possible explanation will cover Valiantine's mediumship save the plain fact that he has exceptional psychic 力／強力にするs. They 変化させる very much with the 条件s, but at their best they stand very high. Like Mrs. Wriedt, he does not go into trance, and yet his 条件 cannot be called normal. There are 半分-trance 条件s which を待つ the 調査s of the student of the 未来.

Mr. Valiantine is by profession a 製造業者 in a small town in Pennsylvania. He is a 静かな, gentle, kindly man, and as he is in the prime of life, a very useful career should still 嘘（をつく） before him.

As a materialization medium, Jonson, of Toledo, who afterwards resided in Los Angeles, stands alone, so far as the author's experience carries him. かもしれない his wife's 指名する should be bracketed with his, since they work together. The peculiarity of Jonson's work is that he is in 十分な 見解（をとる） of the circle, sitting outside the 閣僚, while his wife stands 近づく the 閣僚 and superintends the 訴訟／進行s. Anyone who 願望（する）s a very 完全にする account of a Jonson s饌nce will find it in the author's "Our Second American Adventure," and his mediumship is also 扱う／治療するd very 完全に by 海軍大将 Usborne Moore.* The 海軍大将, who was の中で the greatest of psychic 研究員s, sat many times with Jonson, and 得るd the co-操作／手術 of an ex-長，指導者 of the 部隊d 明言する／公表するs Secret Service, who 設立するd a watch and 設立する nothing against the medium. When it is remembered that Toledo was at that time a 限られた／立憲的な town, and that いつかs as many as twenty different personalities manifested in a 選び出す／独身 sitting, it will be realized that personification 現在のs insuperable difficulties. Upon the occasion of the sitting at which the author was 現在の, a long succession of 人物／姿／数字s （機の）カム, one at a time, from a small 閣僚. They were old and young, men, women, and children. The light from a red lamp was 十分な to enable a sitter to see the 人物／姿／数字s 明確に but not to distinguish the 詳細（に述べる）s of the features. Some of the 人物／姿／数字s remained out for not いっそう少なく than twenty minutes and conversed 自由に with the circle, answering all questions put to them. No man can give another a blank cheque for honesty and certify that he not only is honest but always will be. The author can only say that on that particular occasion he was perfectly 納得させるd of the 本物の nature of the phenomena, and that he has no 推論する／理由 to 疑問 it on any other occasion.

* Glimpses Of The Next 明言する／公表する, pp. 195, 322.

Jonson is a powerfully built man, and though he is now 瀬戸際ing upon old age his psychic 力／強力にするs are still unimpaired. He is the centre of a circle at Pasadena, 近づく Los Angeles, who 会合，会う every week to 利益（をあげる） by his remarkable Those who read such 調書をとる／予約するs as Brackett's "Materialised Apparitions," or 行方不明になる Marryat's "There Is No Death," would say so. But in these days 完全にする materialization is very rare. The author was 現在の at an 申し立てられた／疑わしい materialization by one Thompson, in New York, but the 訴訟／進行s carried no 有罪の判決, and the man was すぐに afterwards 逮捕（する）d for trickery under circumstances which left no 疑問 as to his 犯罪.

There are 確かな mediums who, without 専攻するing in any particular way, can 展示（する） a wide 範囲 of preternatural manifestations. Of all whom the author has 遭遇（する）d he would give 優先 for variety and consistency to 行方不明になる Ada Besinnet, of Toledo, in America, and to Evan Powell, 以前は of Merthyr Tydvil, in むちの跡s. Both are admirable mediums and kindly, good people who are worthy of the wonderful gifts which have been ゆだねるd to them. In the 事例／患者 of 行方不明になる Besinnet the manifestations 含む the Direct 発言する／表明する, two or more often sounding at the same time. One masculine 支配（する）／統制する, 指名するd Dan, has a remarkable male baritone 発言する／表明する, and anyone who has heard it can certainly never 疑問 that it is 独立した・無所属 of the lady's organism.

行方不明になる Ada Besinnet.

A 女性（の） 発言する／表明する occasionally joins with Dan to make a most tuneful duet. Remarkable whistling, in which there seems to be no pause for the intake of breath, is another feature of this mediumship. So also is the 生産／産物 of very brilliant lights. These appear to be small solid luminous 反対するs, for the author had on one occasion the curious experience of having one upon his moustache. Had a large firefly settled there the 影響 would have been much the same. The Direct 発言する／表明するs of 行方不明になる Besinnet when they take the form of messages—as apart from the work of the 支配（する）／統制するs—are not strong and are often hardly audible. The most remarkable, however, of all her 力／強力にするs is the 外見 of phantom 直面するs which appear in an illuminated patch in 前線 of the sitter. They would seem to be mere masks, as there is no 外見 of depth to them. In most 事例／患者s they 代表する 薄暗い 直面するs, which occasionally 耐える a resemblance to that of the medium when the health of the lady or the 力／強力にする of the circle is low. When the 条件s are good they are utterly dissimilar. Upon two occasions the author has seen 直面するs to which he could 絶対 断言する, the one 存在 his mother and the other his 甥, Oscar Hornung, a young officer killed in the war. They were as （疑いを）晴らす-削減（する） and 明白な as ever in life. On the other 手渡す, there have been evenings when no （疑いを）晴らす 承認 could be 得るd, though の中で the 直面するs were some which could only be 述べるd as angelic in their beauty and 潔白.*

* さまざまな 見積（る）s and experiences of this mediumship will be 設立する in the author's Our American Adventure, pp. 124-132; 海軍大将 Moore's Glimpses Of The Next 明言する／公表する, pp. 226, 312; and finally Mr. Hewat McKenzie's 報告（する）／憶測, Psychic Science, April, 1922.

On a level with 行方不明になる Besinnet is Mr. Evan Powell, with the same variety but not always the same type of 力／強力にするs. Powell's luminous phenomena are 平等に good. His 発言する／表明する 生産／産物 is better. The author has heard the spirit 発言する／表明するs as loud as those of ordinary human talk, and 解任するs one occasion when three of them were talking 同時に, one to Lady Cowan, one to Sir James Marchant, and one to Sir Robert McAlpine. Movements of 反対するs are ありふれた in the Powell s饌nces, and on one occasion a stand 重さを計るing 60 lb. was 一時停止するd for some time over the author's 長，率いる. Evan Powell always 主張するs upon 存在 very securely tied during his s饌nces, which is done, he （人命などを）奪う，主張するs, for his own 保護, since he cannot be 責任がある his own movements when he is in a trance. This throws an 利益／興味ing sidelight upon the possible nature of some （危険などに）さらすs. There is a good 取引，協定 of 証拠, not only that the medium may unconsciously, or under the 影響（力） of suggestion from the audience, put himself into a 誤った position, but that evil 軍隊s which are either mischievous or are 活発に …に反対するd to the good work done by Spiritualism, may obsess the 入り口d 団体／死体 and 原因（となる） it to do 怪しげな things so as to discredit the medium. Some sensible 発言／述べるs upon this 支配する, 設立するd upon personal experience, have been made by Professor Haraldur Nielsson, of アイスランド, when commenting upon a 事例／患者 where one of the circle committed a perfectly senseless 詐欺, and a spirit afterwards 認める that it was done by its 機関 and instigation.* On the whole, Evan Powell may be said to have the widest endowment of spiritual gifts of any medium at 現在の in England. He preaches the doctrines of Spiritualism both in his own person and while under 支配（する）／統制する, and he can in himself 展示（する） nearly the whole 範囲 of phenomena. It is a pity that his 商売／仕事 as a coal merchant in Devonshire 妨げるs his constant presence in London.

* Psychic Science, July, 1925.

予定する-令状ing mediumship is a remarkable manifestation. It is 所有するd in a high degree by Mrs. Pruden, of Cincinnati, who has recently visited 広大な／多数の／重要な Britain and 展示（する）d her wonderful 力／強力にするs to a number of people. The author has sat with her several times, and has explained the methods in 詳細（に述べる）. As the passage is a short one and may make the 事柄 （疑いを）晴らす to the unitiated, it is here transcribed:

It was our good fortune now to come once again into 接触する with a really 広大な／多数の／重要な medium in Mrs. Pruden of Cincinnati, who had come to Chicago for my lectures. We had a sitting in the Blackstone Hotel, through the 儀礼 of her host, Mr. Holmyard, and the results were splendid. She is an 年輩の, kindly woman with a motherly manner. Her particular gift was 予定する-令状ing which I had never 診察するd before.

I had heard that there were trick 予定するs, but she was anxious to use 地雷 and 許すd me carefully to 診察する hers. She makes a dark 閣僚 by draping the （米）棚上げする／（英）提議する, and 持つ／拘留するs the 予定する under it, while you may 持つ／拘留する the other corner of it. Her other 手渡す is 解放する／自由な and 明白な. The 予定する is 二塁打 with a little bit of pencil put in between.

After a 延期する of half an hour the 令状ing began. It was the strangest feeling to 持つ／拘留する the 予定する and to feel the thrill and vibration of the pencil as it worked away inside. We had each written a question on a bit of paper and cast it 負かす／撃墜する, carefully 倍のd, on the ground in the 影をつくる／尾行する of the drapery, that psychic 軍隊s might have 訂正する 条件s for their work, which is always 干渉するd with by light.

Presently each of us got an answer to our question upon the 予定する, and were 許すd to 選ぶ up our 倍のd papers and see that they had not been opened. The room, I may say, was 十分な of daylight and the medium could not stoop without our seeing it.

I had some 商売／仕事 this morning of a partly spiritual, partly 構成要素 nature with a Dr. Gelbert, a French inventor. I asked in my question if this were wise. The answer on the 予定する was—"信用 Dr. Gelbert. Kingsley." I had not について言及するd Dr. Gelbert's 指名する in my question, nor did Mrs. Pruden know anything of the 事柄.

My wife got a long message from a dear friend, 調印するd with her 指名する. The 指名する was a true 署名. Altogether it was a most utterly 納得させるing demonstration. Sharp, （疑いを）晴らす 非難するs upon the （米）棚上げする／（英）提議する joined continually in our conversation.*

* Our American Adventure, pp. 144-5.

The general method and result is the same as that used by Mr. Pierre Keeler, of the 部隊d 明言する／公表するs. The author has not been able to arrange a sitting with this medium, but a friend who did so had results which put the truth of the phenomena beyond all question. In his 事例／患者 he received answers to questions placed inside 調印（する）d envelopes, so that the favourite explanation, that the medium in some way sees the slips of paper, is 支配するd out. Anyone who has sat with Mrs. Pruden will know, however, that she never stoops, and that the slips of paper 嘘（をつく） at the feet of the sitter.

A remarkable form of mediumship is 水晶 gazing, where the pictures are 現実に 明白な to the 注目する，もくろむ of the sitter. The author has only once 遭遇（する）d this, under the mediumship of a lady from Yorkshire. The pictures were （疑いを）晴らす-削減（する） and 限定された, and 後継するd each other with an interval of 霧. They did not appear to be 関連した to any past or 未来 event, but consisted of small 見解（をとる）s, 薄暗い 直面するs, and other 支配するs of the 肉親，親類d.

Such are a few of the 変化させるd forms of spirit 力／強力にする which have been given to us as an antidote to materialism. The highest forms of all are not physical but are to be 設立する in the 奮起させるd writings of such men as Davis, Stainton Moses, or Vale Owen. It cannot be too often repeated that the mere fact that a message comes to us in preternatural fashion is no 保証（人） that it is either high or true. The self-deluded, pompous person, the shallow reasoner, and the 審議する／熟考する deceiver all 存在する upon the invisible 味方する of life, and all may get their worthless communications transmitted through uncritical スパイ／執行官s. Each must be scanned and 重さを計るd, and much must be neglected, while the residue is worthy of our most respectful attention. But even the best can never be final and is often 修正するd, as in the 事例／患者 of Stainton Moses, when he had reached the Other 味方する. That 広大な／多数の／重要な teacher 認める through Mrs. Piper that there were points upon which he had been ill-知らせるd.

The mediums について言及するd have been chosen as types of their さまざまな classes, but there are many others who deserve to be 記録，記録的な／記録するd in 詳細（に述べる） if there were space. The author has sat several times with Sloan and with 不死鳥／絶品, of Glasgow, both of whom have remarkable 力／強力にするs which cover almost the whole 範囲 of the spiritual gifts, and both are, or were, most unworldly men with a saintly 無視（する） of the things of this life. Mrs. Falconer, of Edinburgh, is also a trance medium of かなりの 力／強力にする. Of the earlier 世代, the author has experienced the mediumship of Husk and of Craddock, both of whom had their strong hours and their weak ones. Mrs. Susanna Harris has also afforded good 証拠 upon physical lines, as has Mrs. Wagner, of Los Angeles, while の中で amateurs John Ticknor, of New York, and Mr. Nugent, of Belfast, are in the very first flight of trance mediumship.

In connexion with John Ticknor the author may 引用する an 実験 which he made and 報告（する）／憶測d in the "訴訟／進行s" of the American Society for Psychical 研究, a 団体／死体 which has been held 支援する in the past by 非，不，無-conductors almost as much as its parent in England. In this instance the author took a careful 記録，記録的な／記録する of the pulse-（警官の）巡回区域，受持ち区域 when Mr. Ticknor was normal, when he was controlled by 陸軍大佐 物陰／風下, one of his spirit guides, and when he was under the 影響（力） of 黒人／ボイコット 強硬派, a Red Indian 支配（する）／統制する. The 各々の 人物／姿／数字s were 82, 100 and 118.

Mrs. Roberts Johnson is another medium who is unequal in her results, but who has at her best a very remarkable 力／強力にする with the Direct 発言する／表明する. The 宗教的な element is wanting at her sittings, and the jocose North Country 青年s who come through create an atmosphere which amuses the sitters, but which may repel those who approach the 支配する with feelings of solemnity. The 深い Scottish 発言する／表明する of the Glasgow 支配（する）／統制する, David Duguid, a famous medium himself in his lifetime, is beyond all imitation by the throat of a woman, and his 発言／述べるs are 十分な of dignity and 知恵. The Rev. Dr. Lamond has 保証するd me that Duguid at one of these sittings reminded him of an 出来事/事件 which had occurred between them in life—a 十分な proof of the reality of the individual.

There is no more curious and 劇の 段階 of psychic 現象 than the apport. It is so startling that it is difficult to 説得する the sceptic as to its 可能性, and even the Spiritualist can hardly credit it until examples 現実に come his way. The author's first introduction to occult knowledge was 予定 大部分は to the late General Drayson, who at that time —nearly forty years ago—was receiving through an amateur medium a constant succession of apports of the most curious description —Indian lamps, amulets, fresh fruit, and other things. So amazing a 現象, and one so easily ふりをするd, was too much for a beginner, and it retarded rather than helped 進歩. Since then, however, the author has met the editor of a 井戸／弁護士席-known paper who used the same medium after General Drayson's death, and he continued, under rigid 条件s, to get 類似の apports. The author has been 軍隊d, therefore, to 再考する his 見解（をとる） and to believe that he has underrated both the honesty of the medium and the 知能 of her sitter.

Mr. Bailey, of Melbourne, appears to be a very remarkable apport medium, and the author has no 信用／信任 in his 申し立てられた／疑わしい （危険などに）さらす at Grenoble. Bailey's own account is that he was the 犠牲者 of a 宗教的な 共謀, and in 見解（をとる） of his long 記録，記録的な／記録する of success it is more probable than that he should, in some mysterious way, have 密輸するd a live bird into a s饌nce room in which he knew that he would be stripped and 診察するd. The explanation of the Psychic 研究員s, that the bird was 隠すd in his intestines, is a 最高の example of the absurdities which incredulity can produce. The author had one experience of an apport with Bailey which it is surely impossible to explain away. It was thus 述べるd:

We then placed Mr. Bailey in the corner of the room, lowered the lights without turning them out, and waited. Almost at once he breathed very ひどく, as one in a trance, and soon said something in a foreign tongue which was unintelligible to me. One of our friends, Mr. Cochrane, 認めるd it as Indian, and at once answered, a few 宣告，判決s 存在 交換d. In English the 発言する／表明する then said that he was a Hindoo 支配（する）／統制する who was used to bring apports for the medium, and that he would, he hoped, be able to bring one for us. "Here it is," he said, a moment later, and the medium's 手渡す was 延長するd with something in it. The light was turned 十分な on and we 設立する it was a very perfect bird's nest, beautifully 建設するd of some very 罰金 fibre mixed with moss. It stood about two インチs high and had no 調印する of any flattening which would have come with concealment. The size would be nearly three インチs across. In it lay a small egg, white, with tiny brown speckles. The medium, or rather the Hindoo 支配（する）／統制する 事実上の／代理 through the medium, placed the egg on his palm and broke it, some 罰金 albumen squirting out. There was no trace of yolk. "We are not 許すd to 干渉する with life," said he. "If it had been fertilized we could not have taken it." These words were said before he broke it, so that he was aware of the 条件 of the egg, which certainly seems remarkable.

"Where did it come from?" I asked. "From India."

"What bird is it?"

"They call it the ジャングル Sparrow."

The nest remained in my 所有／入手 and I spent a morning with Mr. Chubb, of the 地元の museum, to ascertain if it was really the nest of such a bird. It seemed too small for an Indian Sparrow, and yet we could not match either nest or egg の中で the Australian types. Some of Mr. Bailey's other nests and eggs have been 現実に identified.

Surely it is a fair argument that while it is 考えられる that such birds might be 輸入するd and 購入（する）d here, it is really an 侮辱 to one's 推論する／理由 to suppose that nests with fresh eggs in them could also be in the market. Therefore, I can only support the far more 延長するd experience and (a)手の込んだ／(v)詳述する 実験（する）s of Dr. MacCarthy of Sydney, and 断言する that I believe Mr. Charles Bailey to be upon occasion a true medium, with a very remarkable gift for apports.

It is only 権利 to 明言する／公表する that when I returned to London I took one of Bailey's Assyrian tablets to the British Museum, and that it was pronounced to be a 偽造. Upon その上の 調査 it 証明するd that these 偽造s are made by 確かな Jews in a 郊外 of Bagdad—and, so far as is known, only there. Therefore the 事柄 is not much さらに先に 前進するd. To the 輸送（する）ing 機関 it is at least possible that the 偽造, 法外なd in 最近の human magnetism, is more 有能な of 存在 扱うd than the 初めの taken from a 塚. Bailey has produced at least a hundred of these things, and no Custom House officer has 退位させる／宣誓証言するd how they could have entered the country. On the other 手渡す, Bailey told me 明確に that the tablets had been passed by the British Museum, so that I 恐れる I cannot acquit him of tampering with truth —and just there lies the 広大な／多数の／重要な difficulty of deciding upon his 事例／患者. But one has always to remember that physical mediumship has no connexion one way or the other with personal character, any more than the gift of poetry.*

* The Wanderings Of A Spiritualist, pp. 103-5. Annals Of Psychical Science, Vol. IX.

It is forgotten by those critics who are continually 引用するing Bailey's （危険などに）さらす,that すぐに before the Grenoble experience he had undergone a long 一連の 実験（する）s at Milan, in the course of which the 捜査官／調査官s took the extreme and 正統化できない course of watching the medium 内密に when in his own bedroom. The 委員会, which consisted of nine 商売／仕事 men and doctors, could find no 欠陥 in seventeen sittings, even when the medium was put in a 解雇（する）. These sittings lasted from February to April in 1904, and have been fully 報告（する）／憶測d by Professor Marzorati. In 見解（をとる） of their success, far too much has been made of the その後の 告訴，告発 in フラン. If the same 分析 and scepticism were shown に向かって "（危険などに）さらすs" as に向かって phenomena, public opinion would be more 正確に，正当に directed.

The 現象 of apports seems so 理解できない to our minds, that the author on one occasion asked a spirit 支配（する）／統制する whether he could say anything which would throw a light upon it. The answer was:

"It 伴う／関わるs some factors which are beyond your human science and which could not be made （疑いを）晴らす to you. At the same time you may take as a rough analogy the 事例／患者 of water which is turned into steam. Then this steam, which is invisible, may be 行為／行うd どこかよそで to be 組立て直すd as 明白な water." This is, as 明言する／公表するd, an analogy rather than an explanation, but it seems very apt 非，不，無 the いっそう少なく. It should be 追加するd, as について言及するd in the quotation, that not only Mr. Stanford, of Melbourne, but also Dr. MacCarthy, one of the 主要な 医療の men of Sydney, carried out a long 一連の 実験s with Bailey, and were 納得させるd of his 本物の 力／強力にするs.

The mediums 引用するd by no means exhaust the 名簿（に載せる）／表（にあげる） of those with whom the author has had 適切な時期s of 実験ing, and he cannot leave the 支配する without alluding to the ectoplasm of Eva, which he has held between his fingers, or the brilliant luminosities of Frau Silbert which he has seen 狙撃 like a dazzling 栄冠を与える out of her 長，率いる. Enough has been said, he hopes, to show that the succession of 広大な／多数の／重要な mediums is not extinct for anyone who is earnest in his search, and also to 保証する the reader that these pages are written by one who has spared no 苦痛s to 伸び（る） practical knowledge of that which he 熟考する／考慮するs. As to the 告発（する），告訴（する）／料金 of credulity which is invariably directed by the unreceptive against anyone who forms a 肯定的な opinion upon this 支配する, the author can solemnly aver that in the course of his long career as an 捜査官／調査官 he cannot 解任する one 選び出す／独身 事例／患者 where it was 明確に shown that he had been mistaken upon any serious point, or had given a 証明書 of honesty to a 業績／成果 which was afterwards 明確に 証明するd to be dishonest. A man who is credulous does not take twenty years of reading and 実験 before he comes to his 直す／買収する，八百長をするd 結論s.

No account of physical mediumship would be 完全にする which did not allude to the remarkable results 得るd by "Margery," the 指名する 可決する・採択するd for public 目的s by Mrs. Crandon, the beautiful and gifted wife of one of the first 外科医s in Boston. This lady showed psychic 力／強力にするs some years ago, and the author was instrumental in calling the attention of the Scientiflc Zmerican 委員会 to her 事例／患者. By doing so he most unwillingly exposed her to much trouble and worry, which were borne with 驚くべき／特命の／臨時の patience by her husband and herself. It was difficult to say which was the more annoying: Houdini the conjurer, with his preposterous and ignorant theories of 詐欺, or such "科学の" sitters as Professor McDougall, of Harvard, who, after fifty sittings and 調印 as many papers at the end of each sitting to 是認する the wonders 記録，記録的な／記録するd, was still unable to give any 限定された judgment, and contented himself with vague innuendoes. The 事柄 was not mended by the interposition of Mr. E. J. Dingwall of the London S.P.R., who 布告するd the truth of the mediumship in enthusiastic 私的な letters, but 否定するd his 有罪の判決 at public 会合s. These いわゆる "専門家s" （武器などの）隠匿場所 out of the 事柄 with little credit, but more than two hundred ありふれた-sense sitters had wit enough and honesty enough to 証言する truly as to that which occurred before their 注目する，もくろむs. The author may 追加する that he has himself sat with Mrs. Crandon and has 満足させるd himself, so far as one sitting could do so, as to the truth and 範囲 of her 力／強力にするs.

The 支配（する）／統制する in this instance professes to be Walter, the lady's dead brother, and he 展示（する）s a very 示すd individuality with a strong sense of humour and かなりの 命令（する） of racy vernacular. The 発言する／表明する 生産／産物 is direct, in a male 発言する／表明する, which seems to operate some few インチs in 前線 of the medium's forehead. The 力／強力にするs have been 進歩／革新的な, their 範囲 continually 広げるing, until now they have reached almost the 十分な compass of mediumship. The （犯罪の）一味ing of electric bells without 接触する has been done 広告 nauseam, until one would imagine that no one, save a 石／投石する-deaf man or a 科学の 専門家, could have any 疑問 about it. Movement of 反対するs at a distance, spirit lights, raising of （米）棚上げする／（英）提議するs, apports, and finally the （疑いを）晴らす 生産／産物 of ectoplasm in a good red light, have 後継するd each other. The 患者 work of Dr. and Mrs. Crandon will surely be rewarded, and their 指名するs will live in the history of psychic science, and so in a very different 部類 will those of their traducers.

Of all forms of mediumship the highest and most 価値のある, when it can be relied upon, is that which is called (a)自動的な／(n)自動拳銃 令状ing, since in this, if the form be pure, we seem to have 設立する a direct method of 得るing teaching from the Beyond. Unhappily, it is a method which lends itself very readily to self-deception, since it is 確かな that the subconscious mind of man has many 力／強力にするs with which we are as yet imperfectly 熟知させるd. It is impossible ever to 受託する any (a)自動的な／(n)自動拳銃 script whole-heartedly as a hundred per cent 声明 of truth from the Beyond. The stained glass will still 色合い the light which passes through it, and our human organism will never be 水晶 （疑いを）晴らす. The verity of any particular 見本／標本 of such 令状ing must depend not upon mere 主張, but upon corroborative 詳細（に述べる）s and the general dissimilarity from the mind of the writer, and similarity to that of the 申し立てられた／疑わしい inspirer. When, for example, in the 事例／患者 of the late Oscar Wilde, you get long communications which are not only characteristic of his style, but which 含む／封じ込める constant allusions to obscure episodes in his own life and which finally are written in his own handwriting, it must be 認める that the 証拠 is overpoweringly strong. There is a 広大な／多数の／重要な outpouring of such scripts at 現在の in all the English-speaking countries. They are good, bad, and indifferent, but the good 含む／封じ込める much 事柄 which 耐えるs every trace of inspiration. The Christian or the Jew may 井戸／弁護士席 ask himself why parts of the Old Testament should admittedly have been written in this fashion, and yet its modern examples be 扱う／治療するd with contempt. "And there （機の）カム a 令状ing to him from Elijah the prophet, 説," etc. (2 Chronicles xxi. 12) is one of several allusions which show the 古代の use of this particular form of spirit communion.

Of all the examples of 最近の years there is 非，不，無 which can compare in fullness and dignity with the writings of the Rev. George Vale Owen, whose 広大な／多数の／重要な script, "The Life Beyond the 隠す," may be as 永久の an 影響（力） as that of Swedenborg. It is an 利益／興味ing point, (a)手の込んだ／(v)詳述するd by Dr. A. J. 支持を得ようと努めるd, that even in most subtle and コンビナート／複合体 points there is a の近くに resemblance between the work of these two seers, and yet it is 確かな that Vale Owen is very わずかに 熟知させるd with the writings of the 広大な／多数の／重要な Swedish teacher. George Vale Owen is so 優れた a 人物／姿／数字 in the history of modern Spiritualism that some short 公式文書，認める upon him may not be out of place. He was born in Birmingham in 1869 and was educated at the Midland 学校／設ける and Queen's College, Birmingham. After curacies at Seaforth, Fairfield, and the low Scotland Road 分割 of Liverpool, where he had a large experience の中で the poor, he became vicar of Orford, 近づく Warrington, where his energy has been instrumental in 築くing a new church. Here he remained for twenty years working in his parish which 深く，強烈に 高く評価する／（相場などが）上がるd his ministrations. Some psychic manifestations （機の）カム his way, and finally he 設立する himself impelled to 演習 his own latent 力／強力にする of 奮起させるd 令状ing, the script 趣旨ing to come in the first instance from his mother, but 存在 continued by 確かな high spirits or angels who had come in her train. The whole 構成するs an account of life after death, and a 団体／死体 of philosophy and advice from unseen sources, which seems to the author to 耐える every 内部の 調印する of a high origin. The narrative is dignified and lofty, 表明するd in わずかに archaic English which gives it a curious flavour of its own.

Some 抽出するs from this script appeared in さまざまな papers, attracting the more notice as 存在 from the pen of a vicar of the 設立するd Church. The manuscript was finally brought to the notice of the late Lord Northcliffe, who was much impressed by it and also by the self-否定 of the writer, who 辞退するd to take any emuneration for its 出版（物）. This followed 週刊誌 in Lord Northcliffe's Sunday paper, the 週刊誌 派遣（する）, and nothing has ever occurred which has brought the highest teachings of Spiritualism so 直接／まっすぐに to the 集まりs. It was shown incidentally that the 政策 of the 圧力（をかける） in the past had been not only ignorant and 不正な, but 現実に mistaken from the low point of 見解（をとる） of self-利益／興味, for the 循環／発行部数 of the 派遣（する） 増加するd 大いに during the year that it published the script. Such doings were, however, 高度に 不快な／攻撃 to a very 保守的な bishop, and Mr. Vale Owen 設立する himself, like all 宗教的な 改革者s, an 反対する of dislike, and 苦しむd 隠すd 迫害 from his Church superiors. With this 軍隊 押し進めるing him, and the pull in 前線 of the whole Spiritualist community, he bravely abandoned his living and cast himself and his family on the mercy of whatever Providence might please to direct, his 勇敢に立ち向かう wife 完全に sympathizing with him in a step which was no light 事柄 for a couple who were no longer young. After a short lecturing 小旅行する in America and another in England, Mr. Vale Owen is at 現在の 統括するing over a Spiritualist congregation in London, where the magnetism of his presence draws かなりの audiences. In an excellent pen-portrait, Mr. David Gow has said of Vale Owen:

The tall, thin 人物／姿／数字 of the 大臣, his pale, ascetic 直面する lit by large 注目する，もくろむs, luminous with tenderness and humour, his modest 耐えるing, his 静かな words 告発（する），告訴（する）／料金d with the magnetism of sympathy, all these 明らかにする／漏らすd in 十分な 手段 what manner of man he is. They 公表する／暴露するd a soul of rare devotion kept sane and 甘い by a kindly, humorous sense and a practical 見通し on the world. He seemed to be 告発（する），告訴（する）／料金d more with the spirit of Erasmus or of Melanchthon than of the bluff Luther. Perhaps the Church needs no Luthers to-day.

If the author has 含むd this short notice under the 長，率いる of personal experience, it is because he has been honoured by the の近くに friendship of Mr. Vale Owen for some years, and has been in a position to 熟考する／考慮する and 是認する the reality of his psychic 力／強力にするs. The author would 追加する that he has 後継するd in getting the 独立した・無所属 Direct 発言する／表明する sitting alone with his wife. The 発言する／表明する was a 深い, male one, coming some feet above our 長，率いるs, and uttering only a short but very audible 迎える／歓迎するing. It is hoped that with その上の 開発 一貫した results may be 得るd. For years the author has, in his own 国内の circle, 得るd 奮起させるd messages through the 手渡す and 発言する／表明する of his wife, which have been of the most lofty and often of the most evidential nature. These are, however, too personal and intimate to be discussed in a general 調査する of the 支配する.

IX. — SPIRITUALISM AND THE WAR

MANY people had never heard of Spiritualism until the period that began in 1914, when into so many homes the Angel of Death entered suddenly. The 対抗者s of Spiritualism have 設立する it convenient to regard this world 激変 as 存在 the 長，指導者 原因（となる） of the 広げるing 利益／興味 in psychical 研究. It has been said, too, by these unscrupulous 対抗者s that the author's advocacy of the 支配する, 同様に as that of his distinguished friend, Sir Oliver 宿泊する, was 予定 to the fact that each of them had a son killed in the war, the inference 存在 that grief had 少なくなるd their 批判的な faculties and made them believe what in more normal times they would not have believed. The author has many times 反駁するd this clumsy 嘘（をつく）, and pointed out the fact that his 調査 dates 支援する as far as 1886. Sir Oliver 宿泊する, for his part, says*

It must not be supposed that my 見通し has changed appreciably since the event, and the particular experiences 関係のある in the foregoing pages; my 結論 has been 徐々に forming itself for years, though, undoubtedly, it is based on experience of the same sort of thing. But this event has 強化するd and 解放するd my 証言. It can now be associated with a 私的な experience of my own, instead of with the 私的な experiences of others. So long as one was 扶養家族 on 証拠 connected, even 間接に connected, with the bereavement of others, one had to be reticent and 用心深い, and in some 事例／患者s silent. Only by special 許可 could any 部分 of the facts be 再生するd; and that 許可 might in important 事例／患者s be withheld. My own deductions were the same then as they are now, but the facts are now my own.

* Raymond, p. 374.

While it is true that Spiritualism counted its 信奉者s in millions before the war, there is no 疑問 that the 支配する was not understood by the world 捕まらないで, and hardly 認めるd as having an 存在. The war changed all that. The deaths occurring in almost every family in the land brought a sudden and concentrated 利益／興味 in the life after death. People not only asked the question, "If a man die shall he live again?" but they 熱望して sought to know if communication was possible with the dear ones they had lost. They sought for "the touch of a 消えるd 手渡す, and the sound of a 発言する／表明する that is still." Not only did thousands 調査／捜査する for themselves, but, as in the 早期に history of the movement, the first 開始 was often made by those who had passed on. The newspaper 圧力（をかける） was not able to resist the 圧力 of public opinion, and much publicity was given to stories of 兵士s' return, and 一般に to the life after death.

In this 一時期／支部 only 簡潔な／要約する 言及／関連 can be made to the different ways in which the spiritual world intermingled with the さまざまな 段階s of the war. The 衝突 itself was 予報するd over and over again; dead 兵士s showed themselves in their old homes, and also gave 警告s of danger to their comrades on the 戦場; they impressed their images on the photographic plate; 独房監禁 人物／姿／数字s and 伝説の hosts, not of this world, were seen in the war area; indeed, over the whole scene there was from time to time a strong atmosphere of other-world presence and activity.

If for a moment the author may strike a personal 公式文書，認める he would say that, while his own loss had no 影響 upon his 見解（をとる）s, the sight of a world which was distraught with 悲しみ, and which was 熱望して asking for help and knowledge, did certainly 影響する／感情 his mind and 原因（となる） him to understand that these psychic 熟考する／考慮するs, which he had so long 追求するd, were of 巨大な practical importance and could no longer be regarded as a mere 知識人 hobby or fascinating 追跡 of a novel 研究. 証拠 of the presence of the dead appeared in his own 世帯, and the 救済 afforded by posthumous messages taught him how 広大な／多数の／重要な a solace it would be to a 拷問d world if it could 株 in the knowledge which had become （疑いを）晴らす to himself. It was this 現実化 which, from 早期に in 1916, 原因（となる）d him and his wife to 充てる themselves 大部分は to this 支配する, to lecture upon it in many countries, and to travel to Australia, New Zealand, America, and Canada upon 使節団s of 指示／教授／教育. Indeed, this history of the 支配する may be said to derive from the same impulse which first 原因（となる）d him to throw himself wholeheartedly into the 原因（となる）.

This work may 井戸／弁護士席 fill a very small space in any general history, but it becomes apposite in a 一時期／支部 取引，協定ing with the war, since it was the atmosphere of war in which it was engendered and grew.

Prophecy is one of the spiritual gifts, and any （疑いを）晴らす proof of its 存在 points to psychic 力／強力にするs outside our usual knowledge. In the 事例／患者 of the war, many could, of course, by normal means and the use of their own 推論する／理由, 予知する that the 状況／情勢 in the world had become so 最高の，を越す-激しい with 軍国主義 that equilibrium could not be 支えるd. But some of the prophecies appear to be so 際立った and 詳細（に述べる）d that they are beyond the 力／強力にする of mere 推論する／理由 and foresight.*

* 言及／関連 to some of these will be 設立する in the に引き続いて 出版（物）s; Prophecies And Omens Of The 広大な／多数の／重要な War, by Ralph Shirley, The War And The Prophets, by Herbert Thurston, and "War Prophecies," by F. C. S. Schiller (定期刊行物 Of The S.P.R., June, 1916).

The general fact of a 広大な／多数の／重要な world 大災害, and England's 株 in it, is thus spoken of in a spirit communication received by the Oxley Circle in Manchester and published in 1885:

For twice seven years—from the period already 公式文書，認めるd to you — the 影響（力）s that are brought to 耐える against the British Nation will be successful; and after that time comes a fearful contest, a mighty struggle, a terrible 流血／虐殺—によれば human 方式s of 表現, a dethronement of kings, an 倒す of 力／強力にするs, 広大な／多数の／重要な 暴動 and 騒動; and still greater commotion amongst the 集まりs 関心ing wealth and its 所有／入手. In using these words I speak によれば human 逮捕.

The most important question is—shall Britain for ever be lost? We see the prophecies of many, and the 態度 of many 代表者／国会議員s upon the outer 計画（する）, and we see more 明確に than many upon the Earth give us credit for, that amongst the latter-指名するd there are those who are lovers of gold more than the 内部の 原則 which that gold 代表するs.

Unless at the coming 危機 the 広大な／多数の／重要な 力／強力にする 介入するs, that is, the Grand Operating 力／強力にする of which I have spoken before, and in 静める dignity flows 前へ／外へ and 問題／発行するs the 委任統治（領）—Peace, be still!—the prophecy of some, that England shall 沈む in the depths for ever, will be 実行するd. Like the 明確な／細部 原子s of life who compose the 明言する／公表する called England, who must 沈む for a time in order that they may rise again, even so must the Nation 沈む, and that to a 広大な／多数の／重要な depth for a season; because she is immersed in the love of what is 誤った, and has not yet acquired the 知能 that will 行為／法令／行動する as a powerful lever to raise her up to her own dignity. Will she, like a 溺死するing man going 負かす／撃墜する for the third and last time, go 負かす／撃墜する and be lost for ever? Once in the grand whole of the Mighty One, so she must continue an integral part. There is a kindly 手渡す that will be stretched 前へ／外へ to save her, and 耐える her up from the 大波s of the self-hood that would さもなければ （海，煙などが）飲み込む her. With an energy that is irrepressible, that 力／強力にする says — England once, England forever! But not in the same 明言する／公表する will that continuance be. She must and will 沈む the lower, in order that she may rise the higher. The how, why, and in what manner, and by what 治療 we shall use to bring about her safety and serenity, I shall speak of その上の on; but, here I 断言する, that ーするために save her, England must be drained of her best 血.

Angelic 発覚s, Vol. V, pp. 170-1.

For particulars of M. Sonrel's famous prophecy in 1868 of the war of 1870, and his いっそう少なく direct prophecy of that of 1914, readers are referred to Professor Richet's 調書をとる／予約する, "Thirty Years of Psychical 研究" (pp. 387-9). The 必須の part of the latter prophecy is 表明するd as follows:—

Wait now, wait... years pass. It is a 広大な war. What 流血／虐殺! God! What 流血／虐殺! Oh, フラン, oh, my country, thou art saved! Thou art on the Rhine!

The prophecy was uttered in 1868, but was not put on 記録，記録的な／記録する by Dr. Tardieu until April, 1914.

The author has 以前 referred * to the prophecy given in Sydney, Australia, by the 井戸／弁護士席-known medium, Mrs. Foster Turner, but it will 耐える repeating. At a Sunday 会合 in February, 1914., at the Little Theatre, Castlereagh Street, before an audience of nearly a thousand people, in a trance-演説（する）／住所 in which Mr. W. T. Stead 趣旨d to be the 影響（力）, she said, as 報告（する）／憶測d in 公式文書，認めるs taken on the occasion of her 演説（する）／住所:

Now, although there is not at 現在の a whisper of a 広大な／多数の／重要な European War at 手渡す, yet I want to 警告する you that before this year 1914 has run its course, Europe will be deluged in 血. 広大な／多数の／重要な Britain, our beloved nation, will be drawn into the most awful war the world has ever known. Germany will be the 広大な／多数の／重要な antagonist, and will draw other nations in her train. Austria will totter to its 廃虚. Kings and kingdoms will 落ちる. Millions of precious lives will be 虐殺（する）d, but Britain will finally 勝利 and 現れる 勝利を得た.

* The Wanderings Of A Spiritualist, (1921), p. 260.

The date of the ending of the 広大な／多数の／重要な War was given 正確に in "私的な Dowding," by W. T. P. (Major W. Tudor 政治家), who calls his 調書をとる／予約する "A Plain 記録，記録的な／記録する of the After-Death Experiences of a 兵士 killed in 戦う／戦い." In this 調書をとる／予約する, which was first published in London in 1917, we find (p. 99) a communication which reads:

Messenger: In Europe there will be three 広大な／多数の／重要な 連合s of 明言する／公表するs. These 連合s will come to birth 自然に and without 流血／虐殺, but Armageddon must first be fought out.

Tom. T. P.: How long will this take?

Messenger: I am not a very high 存在, and to me are not 明らかにする／漏らすd 詳細（に述べる）s of all these wonderful happenings. So far as I am 許すd to see, peace will be re-設立するd during 1919, and world-連合s will come into 存在 during the に引き続いて seven years. Although actual fighting may end in 1918, it will take many years to bring 宙に浮く and peace into actual and 永久の 存在.

In the 名簿（に載せる）／表（にあげる） of prophecies, that of Mrs. Piper, the famous trance-medium of Boston, U.S.A., deserves a place, though it may be considered by some to have an element of vagueness. It occurred about 1898 at a sitting with Dr. Richard Hodgson, who was so prominently associated with the English and American Societies for Psychical 研究.

Never since the days of Melchizedek has the earthly world been so susceptible to the 影響（力） of spirit. It will in the next century be astonishingly perceptible to the minds of men. I will also make a 声明 which you will surely see 立証するd. Before the （疑いを）晴らす 発覚 of spirit communication, there will be a terrible war in different parts of the world. This will に先行する much （疑いを）晴らす communication. The entire world must be purified and 洗浄するd before mortal man can see, through his spiritual 見通し, his friends on this 味方する, and it will take just this line of 活動／戦闘 to bring about a 明言する／公表する of perfection. Friend, kindly think on this.*

class="footnote"* 引用するd in Light, 1914, p. 349.

Mr. J. G. Piddington, in the "訴訟／進行s" of the Society for Psychical 研究,* speaks at length of the war 予測s 含む／封じ込めるd in さまざまな (a)自動的な／(n)自動拳銃 scripts, 特に in those of Mrs. Alfred Lyttelton. In his summing up he says:

The scripts in general 条件 予報するd the War; so did many people. Some half-dozen scripts written between July 9 and 21, 1914, 予報するd that the War was の近くに at 手渡す; so also, and earlier, had Sir Cecil Spring-Rice. The scripts 予報する that the War will 結局 lead to a 広大な／多数の／重要な 改良 in 国際関係 and social 条件s; so, too, tens of thousands of ordinary 国民s throughout the British Empire believed or hoped that the 広大な／多数の／重要な War was, as the phrase went, "a war to end war."

But this last 平行の between the 予測s in the scripts and the beliefs or aspirations that 宣言するd themselves with such strange ubiquity and intensity when war broke out, is in truth only a superficial 平行の; for 反して the wave of idealism that swept over the Empire followed, or at best synchronized with, the beginning of the War, for many years before August, 1914, the scripts had 繰り返して 連合させるd 予測s of a Utopia with 予測s of war, and had 連合させるd them in such a manner as to 暗示する that the one is to be the 結果 of the other. I know of no 平行の to that. The writers, the 兵士s, the diplomatists, and the 政治家，政治屋s who forewarned us of the War, preached its dangers and its horrors, but they did not tell us that this perilous and horrible 悲劇 would yet 証明する to be the birth-throes of a happier world. Nor did the propagandists of Hague 会議／協議会s and other 計画／陰謀s for 静めるing international 競争s 警告する us that a world-war must に先行する the attainment of their 願望（する）s. All alike 予報するd or 恐れるd a coming 大混乱; the scripts alone, so far as I know, spoke a hope for the world in the coming wars, and あられ／賞賛するd the approaching 大混乱 as the 序幕 to a new kosmos.

The 予測s of the War in the scripts cannot be separated from the 予測s of an 結局の Utopia. The scripts do not say, "There will be a war," stop there, and then start afresh and say, "There will be a Utopia." They 明確に 暗示する that the Utopia will result from the War. Yet it cannot be said that the two 構成要素 parts of the whole prophecy stand or 落ちる together, because the 予測s of war have been 実行するd; but the fulfilment or the 失敗 of the Utopian 予測s must 結局 影響（力） opinion as to the source of the war 予測s. Should the Utopia foreshadowed in the scripts be translated into fact, it would be very difficult to せいにする the 予測 of it as an 結果 of the War to ordinary human prescience, and a strong 事例／患者 would arise for admitting the （人命などを）奪う，主張する made in the scripts, and for giving the credit of the 予測 to discarnate 存在s. And if the Utopian 予測s were held to be the work of discarnate minds, in all probability the 予測s of the War, which are so closely bound up with them, would be 割り当てるd to the same source.

* 訴訟／進行s Of The S.P.R., Vol. XXXIII. (March, 1923).

There are very many other prophecies which have been more or いっそう少なく successful. A perusal of them, however, cannot fail to impress the student with the 有罪の判決 that the sense of time is the least 正確な of spiritual 詳細（に述べる）s. Very often where the facts are 権利 the dates are hopelessly at fault.

The most exact of all the prophecies 関心ing the War seems to have been that of Sophie, a Greek young woman who, having been hypnotized by Dr. Antoniou of Athens, 配達するd her oracles vocally in a 明言する／公表する of trance. The date was June 6, 1914. She not only 予報するd the 広大な／多数の／重要な War and who the parties would be, but gave a 広大な／多数の／重要な 取引，協定 of 詳細（に述べる） such as the 中立 of Italy at the beginning, her その後の 同盟 with the Entente, the 活動／戦闘 of Greece, the place of the final 戦う／戦い on the Vardar, and so 前へ／外へ. It is 利益／興味ing, however, to 公式文書，認める that she made 確かな errors which tend to show that the position of the Fatalist is not 安全な・保証する, and that there is at least a 幅の広い 利ざや which can be 影響する／感情d by human will and energy.*

* Revue M騁aphsychique, December, 1925, pp. 380, 390.

There is much 証言 regarding the occurrence of what may be called spirit 介入 during the war. Captain W. E. Newcome has 関係のある the に引き続いて:

It was in September, 1916, that the 2nd Suffolks left Loos to go up into the northern 部門 of Albert. I …を伴ってd them, and whilst in the 前線 line ざん壕s of that 部門 I, with others, 証言，証人／目撃するd one of the most remarkable occurrences of the war.

About the end of October, up to November 5th, we were 現実に 持つ／拘留するing that part of the line with very few 軍隊／機動隊s. On November 1st the Germans made a very 決定するd attack, doing their 最大の to break through. I had occasion to go 負かす／撃墜する to the reserve line, and during my absence the German attack began.

I hurried 支援する to my company with all 速度(を上げる）, and arrived in time to give a helping 手渡す in throwing the enemy 支援する to his own line. He never 伸び（る）d a 地盤 in our ざん壕s. The 強襲，強姦 was sharp and short, and we had settled 負かす／撃墜する to watch and wait again for his next attack.

We had not long to wait, for we soon saw Germans again coming over No Man's Land in 集まりd waves; but before they reached our wire a white, spiritual 人物／姿／数字 of a 兵士 rose from a 爆撃する-穴を開ける, or out of the ground about one hundred yards on our left, just in 前線 of our wire and between the first line of Germans and ourselves. The spectral 人物／姿／数字 then slowly walked along our 前線 for a distance of about one thousand yards. Its 輪郭（を描く） 示唆するd to my mind that of an old pre-war officer, for it appeared to be in a 爆撃する coat, with field-service cap on its 長，率いる. It looked, first, across at the oncoming Germans, then turned its 長，率いる away and 開始するd to walk slowly outside our wire along the 部門 that we were 持つ／拘留するing.

Our SOS signal had been answered by our 大砲. 爆撃するs and 弾丸s were whistling across No Man's Land,but 非，不，無 in anyway 妨げるd the spectre's 進歩. It 刻々と marched from the left of us till it got to the extreme 権利 of the 部門, then it turned its 直面する 権利 十分な on to us. It seemed to look up and 負かす／撃墜する our ざん壕, and as each Verey light rose it stood out more prominently.

After a 簡潔な／要約する 調査する of us it turned はっきりと to the 権利 and made a bee-line for the German ざん壕s. The Germans scattered backand no more was seen of them that night.

The Angels of Mons seemed to be the first thought of the men; then some said it looked like Lord Kitchener, and others said its 直面する, when turned 十分な on to us, was not unlike Lord Roberts. I know that it gave me 本人自身で a 広大な／多数の／重要な shock, and for some time it was the talk of the company.

Its 外見 can be vouched for by sergeants and men of my section.

* Pearson's Magazine, August, 1919, pp. 190-1.

In the same article in Pearson's Magazine the story is told of Mr. William M. Speight, who had lost a brother officer, and his best friend, in the Ypres salient in December, 1915, seeing this officer come to his dug-out the same night. The next evening Mr. Speight 招待するd another officer to come to the dugout ーするために 確認する him should the 見通し 再現する. The dead officer （機の）カム once more and, after pointing to a 位置／汚点／見つけ出す on the 床に打ち倒す of the dug-out, 消えるd. A 穴を開ける was dug at the 示すd 位置／汚点／見つけ出す, and at a depth of three feet there was discovered a 狭くする tunnel excavated by the Germans, with fuses and 地雷s timed to 爆発する thirteen hours later. By the 発見 of this 地雷 the lives of a number of men were saved.

Mrs. E. A. Cannock, a 井戸／弁護士席-known London clairvoyant, 述べるd * at a Spiritualist 会合 how a number of 死んだ 兵士s 可決する・採択するd a novel and 納得させるing method of making known their 身元. The 兵士s (as seen in her clairvoyant 見通し) 前進するd in 選び出す／独身 とじ込み／提出する up the aisle, led by a young 中尉／大尉／警部補. Each man bore on his chest what appeared to be a large 掲示 on which was written his 指名する and the place where he had lived on earth. Mrs. Cannock was able to read these 指名するs and descriptions, and they were all identified by さまざまな members of the audience. A curious feature was that as each 指名する was 認めるd the spirit form faded away, thus making way for the one who was に引き続いて.

* Light, 1919, p. 215.

As a type of other 報告（する）／憶測s of a 類似の nature we may 引用する a 事例／患者 of what is 述べるd as "Telepathy from the 戦う／戦い-前線." On November 4, 1914, Mrs. Fussey, of Wimbledon, whose son "Tab" was serving in フラン with the 9th Lancers, was sitting at home when she felt in her arm the sharp sting of a 負傷させる. She jumped up and cried out, "How it smarts!" and rubbed the place. Her husband also …に出席するd to her arm, but could find no trace of anything wrong with it. Mrs. Fussey continued to 苦しむ 苦痛 and exclaimed: "Tab is 負傷させるd in the arm. I know it." The に引き続いて Monday a letter arrived from 私的な Fussey, 説 that he had been 発射 in the arm and was in hospital,* The 事例／患者 同時に起こる／一致するs with the 記録，記録的な／記録するd experiences of many psychics who by some unknown 法律 of sympathy have 苦しむd shocks 同時に with 事故s occurring to friends, and いつかs strangers, at a distance.

* Light, 1914, p. 595.

In a number of 事例／患者s dead 兵士s have manifested themselves through psychic photography. One of the most remarkable instances occurred in London on Armistice Day, November 11, 1922, when the medium, Mrs. Deane, in the presence of 行方不明になる Estelle Stead, took a photograph of the （人が）群がる in Whitehall, in the neighbourhood of the Cenotaph. It was during the Two Minutes Silence, and on the photograph there is to be seen a 幅の広い circle of light, in the 中央 of which are two or three dozen 長，率いるs, many of them those of 兵士s, who were subsequently 認めるd. These photographs have been repeated on each 後継するing year, and though the usual 無謀な and malicious attacks have been made upon the medium and her work, those who had the best 適切な時期 of checking it have no 疑問 of the supernormal character of these pictures.

We must content ourselves with one more 事例／患者 as typical of many hundreds of results. Mr. R. S. Hipwood, 174, Cleveland Road, Sunderland, 令状s*:

We lost our only son in フラン, August 27, 1918. 存在 a good amateur photographer I was curious about the photos that had been taken by the 乗組員 Circle. We took our own plate with us, and I put the plate in the dark slide myself and put my 指名する on it. We exposed two plates in the camera and got a 井戸／弁護士席-認めるd photo. Even my nine-year-old grandson could tell who the extra was, without anyone 説 anything to him. Having a 徹底的な knowledge of photography, I can vouch for the veracity of the photograph in every particular. I （人命などを）奪う，主張する the print which I send you to be an ordinary photograph of myself and Mrs. Hipwood, with the extra of my son, R. S. Hipwood, 13th Welsh 連隊, killed in フラン in the 広大な／多数の／重要な 前進する in August, 1918. I tender to our friends at 乗組員 our unbounded 信用／信任 in their work.

* The 事例／患者 For Spirit Photography, by Sir A. Conan Doyle, p. 108.

Of the many 事例／患者s 記録，記録的な／記録するd of the return of dead 兵士s, the に引き続いて stands out because the particulars were received from two 独立した・無所属 sources. It is 関係のある by Mr. W. T. Waters, of Tunbridge 井戸／弁護士席s, who says that he is only a novice in the 熟考する／考慮する of Spiritualism:

In July last I had a sitting with Mr. J. J. Vango, in the course of which the 支配（する）／統制する suddenly told me that there was standing by me a young 兵士 who was most anxious that I should take a message to his mother and sister who live in this town. I replied that I did not know any 兵士 近づく to me who had passed over. However, the lad would not be put off, and as my own friends seemed to stand aside to enable him to speak, I 約束d to endeavour to carry out his wishes.

At once （機の）カム an exact description which enabled me 即時に to 認める in this 兵士 lad the son of an 知識 of my family. He told me 確かな things by which I was made doubly 確かな that it was he and no other, and he then gave me his message of 慰安 and 保証／確信 to his mother and sister (his father had died when he was a baby), who, for over two years, had been uncertain as to his 運命／宿命, as he had been 地位，任命するd as "行方不明の." He 述べるd how he had been 不正に 負傷させるd and 逮捕（する）d by the Germans in a 退却／保養地, and that he had died about a week afterwards, and he implored me to tell his dear ones that he was often with them, and that the only 妨げる／法廷，弁護士業 to his 完全にする happiness was the 証言，証人／目撃するing of his mother's 広大な／多数の／重要な grief and his 無（不）能 to make himself known.

I fully ーするつもりであるd to keep my 約束, but knowing that the lad's people favoured the High Church party and would most likely be 絶対 懐疑的な, I was puzzled how to 伝える the message, as I felt they would only think that my own loss had 影響する／感情d my brain. I 投機・賭けるd to approach his aunt, but what I told her only called 前へ／外へ the 発言／述べる: "It cannot be," and I therefore decided to を待つ an 適切な時期 of speaking to his mother direct.

Before this looked-for 適切な時期 （機の）カム, a young lady of this town, having lost her mother about two years ago, and 審理，公聴会 from my daughter that I was 調査／捜査するing these 事柄s, called to see me, and I lent her my 調書をとる／予約するs. One of these 調書をとる／予約するs is "Rupert Lives," with which she was 特に struck, and she 結局 arranged a sitting with 行方不明になる McCreadie, through whom she received such 納得させるing 証言 that she is now a 会社／堅い 信奉者. During this sitting, the 兵士 boy who （機の）カム to me （機の）カム to her also. He repeated the same description that I had received, について言及するd in 新規加入 his 指名する —Charlie—and begged her to give a message to his mother and sister—the selfsame message which I had failed to give. So anxious was he in the 事柄, that at the の近くに of the sitting he （機の）カム again and implored her not to fail him.

Now, these events happened at different dates—July and September —the same message 正確に／まさに 存在 given through different mediums to different persons, and yet people tell us it is all a myth and that mediums 簡単に read our thoughts.

When my friend told me of her experience I at once asked her to go with me to the lad's mother, and I am pleased to 明言する／公表する that this 二塁打 message 納得させるd both his mother and his sister, and that his aunt is almost brought to the truth if not やめる.

* Light, December 20, 1919, p. 407.

Sir William Barrett* 記録，記録的な／記録するs this evidential communication which was 得るd in Dublin through the ouija board, with Mrs. Travers Smith, the daughter of the late Professor Edward Dowden. Her friend, 行方不明になる C, who is について言及するd, was the daughter of a 医療の man. Sir William calls it "The Pearl Tie-pin 事例／患者."

行方不明になる C., the sitter, had a cousin an officer with our Army in フラン, who was killed in 戦う／戦い a month 以前 to the sitting: this she knew. One day after the 指名する of her cousin had 突然に been spelt out on the ouija board, and her 指名する given in answer to her query: "Do you know who I am?" the に引き続いて message （機の）カム:

"Tell mother to give my pearl tie-pin to the girl I was going to marry. I think she せねばならない have it." When asked what was the 指名する and 演説（する）／住所 of the lady both were given; the 指名する spelt out 含むd the 十分な Christian and surname, the latter 存在 a very unusual one and やめる unknown to both the sitters. The 演説（する）／住所 given in London was either fictitious or taken 負かす／撃墜する incorrectly, as a letter sent there was returned and the whole message was thought to be fictitious.

Six months later, however, it was discovered that the officer had been engaged, の直前に he left for the 前線, to the very lady whose 指名する was given; he had, however, told no one. Neither his cousin nor any of his own family in Ireland were aware of the fact, and had never seen the lady nor heard her 指名する until the War Office sent over the 死んだ officer's 影響s. Then they 設立する that he had put this lady's 指名する in his will as his next-of-肉親，親類, both Christian and surname 存在 正確に the same as given through the automatist; and what is 平等に remarkable, a pearl tie pin was 設立する in his 影響s.

Both the ladies have 調印するd a 文書 they sent me, 断言するing the 正確 of the above 声明. The message was 記録，記録的な／記録するd at the time, and not written from memory after 立証 had been 得るd. Here there could be no explanation of the facts by subliminal memory, or telepathy or collusion, and the 証拠 points unmistakably to a telepathic message from the 死んだ officer.

* On The Threshold Of The Unseen, p. 184.

The Rev. G. Vale Owen 述べるs* the return of George Leaf, one of his Bible Class lads in Orford, Warrington, who joined the R.F.A. and was killed in the 広大な／多数の／重要な War.

Some weeks later his mother was tidying up the hearth in the sitting- room. She was on her 膝s before the grate when she felt an impulse to turn 一連の会議、交渉／完成する and look at the door which opened into the 入り口 hall. She did so, and saw her son 覆う？ in his working 着せる／賦与するs, just as he used to come home every evening when he was alive. He took off his coat and hung it upon the door, an old familiar habit of his. Then he turned to her, nodded and smiled, and walked through to the 支援する kitchen where he had been in the habit of washing before sitting 負かす／撃墜する to his evening meal. It was all やめる natural and lifelike. She knew that it was her dead boy who had come to show her that he was alive in the spirit land and living a natural life, 井戸／弁護士席, happy and content. Also that smile of love told her that his heart was still with the old folks at home. She is a sensible woman and I did not 疑問 her story for a moment. As a 事柄 of fact, since his death he had been seen in Orford Church, which he used to …に出席する, and has been seen in さまざまな places since.

* Facts And The 未来 Life (1922), pp. 53-4.

There are many instances of 見通しs of 兵士s 同時に起こる／一致するing with death. In Rosa Stuart's "Dreams and 見通しs of the War" this 事例／患者 is given:

A very touching story was told me by a Bournemouth wife. Her husband, a sergeant in the Devons, went to フラン on July 25th, 1915. She had received letters 定期的に from him, all of which were very happy and cheerful, and so she began to be やめる 安心させるd in her mind about him, feeling 確かな that どれでも danger he had to 直面する he would come 安全に through.

On the evening of September 25th, 1915, at about ten o'clock, she was sitting on her bed in her room talking to another girl, who was 株ing it with her. The light was 十分な on, and neither of them had as yet thought of getting into bed, so 深い were they in their 雑談（する） about the events of the day and the war.

And then suddenly there （機の）カム a silence. The wife had broken off はっきりと in the middle of a 宣告，判決 and sat there 星／主役にするing into space.

For, standing there before her in uniform, was her husband! For two or three minutes she remained there looking at him, and she was struck by the 表現 of sadness in his 注目する，もくろむs. Getting up quickly she 前進するd to the 位置／汚点／見つけ出す where he was standing, but by the time she had reached it the 見通し had disappeared.

Though only that morning the wife had had a letter 説 her husband was 安全な and 井戸／弁護士席, she felt sure that the 見通し foreboded evil. She was 権利. Soon afterwards she received a letter from the War Office, 説 that he had been killed in the 戦う／戦い of Loos on September 25th, 1915, the very date she had seemed to see him stand beside her bed.

A deeper mystical 味方する of the 見通しs of the 広大な／多数の／重要な War centres 一連の会議、交渉／完成する the "Angels of Mons." Mr. Arthur Machen, the 井戸／弁護士席-known London 新聞記者／雑誌記者, wrote a story telling how English bowmen from the field of Agincourt 介入するd during the terrible 退却／保養地 from Mons. But he 明言する／公表するd afterwards that he had invented the 出来事/事件. But here, as so often before, truth 証明するd fiction to be a fact, or at least facts of a like character were 報告（する）／憶測d by a number of 信頼できる 証言，証人／目撃するs. Mr. Harold Begbie published a little 調書をとる／予約する," On the 味方する of the Angels," giving much 証拠, and Mr. Ralph Shirley, editor of The Occult Review (London), followed with "The Angel 軍人s at Mons," in which he 追加するd to Mr. Begbie's 証言.

A British officer, replying to Mr. Machen in the London Evening News (September 14, 1915), について言及するs that he was fighting at Le Cateau on August 26, 1914, and that his 分割 retired and marched throughout the night of the 26th and during the 27th. He says:

On the night of the 27th I was riding along in the column with two other officers. We had been talking and doing our best to keep from 落ちるing asleep on our horses.

As we 棒 along I became conscious of the fact that, in the fields on both 味方するs of the road along which we were marching, I could see a very large 団体／死体 of horsemen. These horsemen had the 外見 of 騎兵大隊s of cavalry, and they seemed to be riding across the fields and going in the same direction as we were going, and keeping level with us.

The night was not very dark, and I fancied that I could see the 騎兵大隊 of these cavalrymen やめる distinctly.

I did not say a word about it at first, but I watched them for about twenty minutes. The other two officers had stopped talking.

At last one of them asked me if I saw anything in the fields. I then told him what I had seen. The third officer then 自白するd that he, too, had been watching these horsemen for the past twenty minutes.

So 納得させるd were we that they were really cavalry that, at the next 停止（させる）, one of the officers took a party of men out to reconnoitre, and 設立する no one there. The night then grew darker, and we saw no more.

The same 現象 was seen by many men in our column. Of course, we were all dog-tired and 重税をかけるd, but it is an 驚くべき／特命の／臨時の thing that the same 現象 should be 証言，証人／目撃するd by so many people.

I myself am 絶対 納得させるd that I saw these horsemen; and I feel sure that they did not 存在する only in my imagination. I do not 試みる／企てる to explain the mystery—I only 明言する／公表する facts.

This 証拠 sounds good, and yet it must be 認める that in the 強調する／ストレス and 緊張 of the 広大な／多数の／重要な 退却／保養地 men's minds were not in the best 条件 to 重さを計る 証拠. On the other 手渡す, it is at such times of hardship that the psychic 力／強力にするs of man are usually most alive.

A 深遠な 面 of the World War is 伴う／関わるd in the consideration that the war on earth is but one 面 of unseen 戦う／戦いs on higher 計画（する）s where the 力／強力にするs of Good and Evil are engaged. The late Mr. A. P. Sinnett, a 目だつ Theosophist, 取引，協定s with this question in an article する権利を与えるd "最高の-Physical 面s of the War." *

* The Occult Review, December 1914, p. 346.

We cannot enter into the 支配する here, except to say that there are 証拠s from many sources to 示す that what Mr. Sinnett speaks of has a basis of fact.

A かなりの number of 調書をとる／予約するs, and a very much larger number of manuscripts, 記録，記録的な／記録する the 申し立てられた／疑わしい experiences of those who passed over in the war, which 異なる, of course, in no way from those who pass over at any other time, but are （判決などを）下すd more 劇の by the historical occasion. The greatest of these 調書をとる／予約するs is "Raymond." Sir Oliver 宿泊する is so famous a scientist and so 深遠な a thinker that his 勇敢に立ち向かう and frank avowal produced a 広大な／多数の／重要な impression upon the public. The 調書をとる／予約する appeared later in a condensed form, and it is likely to remain for many years a classic of the 支配する. Other 調書をとる／予約するs of the same class, all of them corroborative in their main 詳細（に述べる）s, are "The 事例／患者 of Lester Coltman," "Claude's 調書をとる／予約する," "Rupert Lives," "Grenadier Rolf," "私的な Dowding," and others. All of them 描写する the sort of after-life 存在 which is 述べるd in a その後の 一時期／支部.

X. — THE RELIGIOUS ASPECT OF SPIRITUALISM

SPIRITUALISM is a system of thought and knowledge which can be reconciled with any 宗教. The basic facts are the 連続 of personality and the 力／強力にする of communication after death. These two basic facts are of as 広大な／多数の／重要な importance to a Brahmin, a Mohammedan, or a Parsee as to a Christian. Therefore Spiritualism makes a 全世界の／万国共通の 控訴，上告. There is only one school of thought to which it is 絶対 irreconcilable: that is the school of materialism, which 持つ／拘留するs the world in its 支配する at 現在の and is the root 原因（となる） of all our misfortunes. Therefore the comprehension and 受託 of Spiritualism are 必須の things for the 救済 of mankind, which is さもなければ 運命にあるd to descend lower and lower into a 純粋に utilitarian and selfish 見解（をとる） of the universe. The typical materialistic 明言する／公表する was 戦前の Germany, but every other modern 明言する／公表する is of the same type if not of the same degree.

It may be asked, why should not the old 宗教s be strong enough to 救助（する） the world from its spiritual degradation? The answer is that they have all been tried and all have failed. The Churches which 代表する them have themselves become to the last degree formal and worldly and 構成要素. They have lost all 接触する with the living facts of the spirit, and are content to 言及する everything 支援する to 古代の days, and to 支払う／賃金 a lip service and an 外部の reverence to an outworn system which has been so 絡まるd up with incredible theologies that the honest mind is nauseated at the thought of it. No class has shown itself so 懐疑的な and incredulous of modern Spiritual manifestations as those very clergy who profess 完全にする belief in 類似の occurrences in bygone ages, and their utter 拒絶 to 受託する them now is a 手段 of the 誠実 of their professions. 約束 has been 乱用d until it has become impossible to many earnest minds, and there is a call for proof and for knowledge. It is this which Spiritualism 供給（する）s. It 設立するs our belief in life after death and in the 存在 of invisible worlds, not upon 古代の tradition or upon vague intuitions, but upon proven facts, so that a science of 宗教 may be built up, and man given a sure pathway まっただ中に the quagmire of the creeds.

When one 主張するs that Spiritualism may be reconciled with any 宗教, one does not mean that all 宗教s are of the same value, or that the teaching of Spiritualism alone may not be better than Spiritualism mixed with any other creed. 本人自身で, the author thinks that Spiritualism alone 供給（する）s all that man needs, but he has 設立する many men of high soul who have been unable to cast off the 有罪の判決s of a lifetime, and yet have been able to 受託する the new truth without discarding the old belief. But if a man had Spiritualism alone as his guide, he would not find himself in a position which was …に反対するd to 必須の Christianity, but rather in one which was explanatory. Both systems preach life after death. Both 認める that the after-life is 影響（力）d in its 進歩 and happiness by 行為／行う here. Both profess to believe in the 存在 of a world of spirits, good and evil, whom the Christian calls angels and devils, and the Spiritualist guides, 支配（する）／統制するs, and 未開発の spirits.

Both believe in the main that the same virtues, unselfishness, 親切, 潔白, and honesty, are necessary for a high character. Bigotry, however, is looked upon as a serious offence by Spiritualists, while it is commended by most Christian sects. To Spiritualists every path 上向きs is commendable, and they fully 認める that in all creeds there are sainted, 高度に developed souls who have received by intuition all that the Spiritualist can give by special knowledge. The 使節団 of the Spiritualist does not 嘘（をつく） with these. His 使節団 lies with those who 率直に 宣言する themselves to be agnostic, or those more dangerous ones who profess some form of creed and yet are either thoughtless or agnostic at heart.

From the author's point of 見解（をとる） the man who has received the 十分な 利益 of the new 発覚 is the man who has 真面目に tried the gamut of the creeds and has 設立する them all 平等に wanting. He then finds himself in a valley of gloom with Death waiting at the end, and nothing but plain, obvious 義務 as his 事実上の／代理 宗教. Such a 条件 produces many 罰金 men of the Stoic 産む／飼育する, but it is not 役立つ to personal happiness. Then comes the 肯定的な proof of 独立した・無所属 存在, いつかs suddenly, いつかs by slow 有罪の判決. The cloud has gone from the end of his prospect. He is no longer in a valley but upon the 山の尾根 beyond, with a vista of 連続する 山の尾根s each more beautiful than the last in 前線 of him. All is brightness where once gloom girt him 一連の会議、交渉／完成する. The day of this 発覚 has become the 栄冠を与えるing day of his life.

Looking up at the lofty 階層制度 of spiritual 存在s above him, the Spiritualist realizes that one or another 広大な／多数の／重要な archangel may from time to time visit mankind with some 使節団 of teaching and hope. Even humble Katie King, with her message of immortality given to a 広大な／多数の／重要な scientist, was an angel from on high. Francis d'Assisi, Joan of Arc, Luther, Mahomet, Bab-ed-Din, and every real 宗教的な leader of history are の中で these evangels. But above all, によれば our Western judgment, was Jesus the son of a ユダヤ人の artisan, Whom we call "The Christ." It is not for our mosquito brains to say what degree of divinity was in Him, but we can truly say that He was certainly nearer the Divine than we are, and that His teaching, upon which the world has not yet 行為／法令／行動するd, is the most unselfish, 慈悲の, and beautiful of which we have any cognizance, unless it be that of his fellow saint Buddha, who also was a messenger from God, but whose creed was rather for the Oriental than for the European mind.

When, however, we hark 支援する to the message of our 奮起させるd Teacher, we find that there is little relation between His precepts and the dogmas or 活動／戦闘s of His 現在の-day disciples. We see also that a 広大な／多数の／重要な 取引，協定 of what He taught has 明白に been lost, and that to find this lost 部分, which was unexpressed in the Gospels, we have to 診察する the practice of the 早期に Church who were guided by those who had been in 即座の touch with Him. Such an examination shows that all which we call Modern Spiritualism seems to have been familiar to the Christ circle, that the gifts of the spirit extolled by St. Paul are 正確に／まさに those gifts which our mediums 展示（する）, and that those wonders which brought a 有罪の判決 of other-world reality to the folk of those days can now be 展示（する）d and should have a 類似の 影響 now, when men once again ask for 保証／確信 upon this 決定的な 事柄. This 支配する is 扱う／治療するd 捕まらないで in other 調書をとる／予約するs, and can here be 簡単に summed up by 説 that, far from having wandered from orthodoxy, there is good 推論する／理由 to believe that the humble, undogmatic Spiritualist, with his direct spirit message, his communion of saints, and his 協会 with that high teaching which has been called the 宗教上の Ghost, is nearer to 原始の Christianity than any other 存在するing sect.

It is やめる amazing when we read the 早期に 文書s of the Church, and 特に the writings of the いわゆる "Fathers," to find out the psychic knowledge and the psychic practice which were in vogue in those days. The 早期に Christians lived in の近くに and familiar touch with the unseen, and their 絶対の 約束 and constancy were 設立するd upon the 肯定的な personal knowledge which each of them had acquired. They were aware, not as a 憶測 but as an 絶対の fact, that death meant no more than a translation to a wider life, and might more 適切に be called birth. Therefore they 恐れるd it not at all, and regarded it rather as Dr. Hodgson did when he cried, "Oh, I can hardly 耐える to wait!" Such an 態度 did not 影響する／感情 their 産業 and value in this world, which have been attested even by their enemies. If 変えるs in far-off lands have in these days been shown to 悪化する when they become Christians, it is because the Christianity which they have embraced has lost all the direct 説得力のある 力／強力にする which 存在するd of old.

Apart from the 早期に Fathers, we have 証拠 of 早期に Christian 感情 in the inscriptions of the Catacombs. An 利益／興味ing 調書をとる／予約する on 早期に Christian remains in Rome, by the Rev. Spence Jones, Dean of Gloucester, 取引，協定s in part with these strange and pathetic 記録，記録的な／記録するs. These inscriptions have the advantage over all our 文書の 証拠 that they have certainly not been (1)偽造する／(2)徐々に進むd, and that there has been no 可能性 of interpolation.

Dr. Jones, after having read many hundreds of them, says: "The 早期に Christians speak of the dead as though they were still living. They talk to their dead." That is the point of 見解（をとる） of the 現在の-day Spiritualists —one which the Churches have so long lost. The 早期に Christian 墓／厳粛／彫る／重大なs 現在の a strange contrast to those of the heathen which surround them. The latter always 言及する to death as a final, terrible and irrevocable thing. "Fuisti Vale" sums up their 感情. The Christians, on the other 手渡す, dwelt always upon the happy continuance of life. "Agape, thou shalt live for ever," "Victorina is in peace and in Christ," "May God refresh thy spirit," "Mayest thou live in God." These inscriptions alone are enough to show that a new and infinitely consoling 見解（をとる） of death had come to the human race.

The Catacombs, also, it may be 発言／述べるd, are a proof of the 簡単 of 早期に Christianity before it became barnacled over with all sorts of コンビナート／複合体 鮮明度／定義s and abstractions, which sprang from the Grecian or Byzantine mind, and have 原因（となる）d infinite evil in the world. The one symbol which predominates in the Catacombs is that of the Good Shepherd—the tender idea of a man carrying a poor helpless lamb. One may search the Catacombs of the first centuries, and in all those thousands of 装置s you will find nothing of a 血 sacrifice, nothing of a virgin birth. You will find the 肉親，親類d Shepherd, the 錨，総合司会者 of hope, the palm of the 殉教者, and the fish which was the pun or rebus upon the 指名する of Jesus. Everything points to a simple 宗教. Christianity was at its best when it was in the 手渡すs of the humblest. It was the rich, the powerful, and the learned who degraded, 複雑にするd, and 廃虚d it.

It is not possible, however, to draw any psychic inferences from the inscriptions or 製図／抽選s in the Catacombs. For these we must turn to the pre-Nicene Fathers, and there we find so many 言及／関連s that a small 調書をとる／予約する which would 含む／封じ込める nothing else might easily be 収集するd. We have, however, to tune-in our thoughts and phrases to theirs ーするために get the 十分な meaning. Prophecy, for example, we now call mediumship, and an Angel has become a high spirit or a Guide. Let us take a few typical quotations at 無作為の.

Saint Augustine, in his "De cura プロの／賛成の Mortuis," says: "The spirits of the dead can be sent to the living and can 明かす to them the 未来 which they them selves have learned either from other spirits or from angels" (i.e. spiritual guides) "or by divine 発覚." This is pure Spiritualism 正確に／まさに as we know and define it. Augustine would not have spoken so surely of it and with such an 正確 of 鮮明度／定義 if he had not been やめる familiar with it. There is no hint of its 存在 illicit.

He comes 支援する to the 支配する in his "The City of God," where he 言及するs to practices which enable the ethereal 団体／死体 of a person to communicate with the spirits and higher guides and to receive 見通しs. These persons were, of course, mediums—the 指名する 簡単に meaning the 中間の between the carnate and discarnate organism.

Saint Clement of Alexandria makes 類似の allusions, and so does Saint Jerome in his 論争 with Vigilantius the Gaul. This, however, is, of course, at a later date—after the 会議 of Nicaea.

Hermas, a somewhat shadowy person, who was said to have been a friend of St. Paul's, and to have been the direct disciple of the Apostles, is credited with 存在 the author of a 調書をとる／予約する "The 牧師." Whether this authorship is apocryphal or not, the 調書をとる／予約する is certainly written by someone in the 早期に centuries of Christianity, and it therefore 代表するs the ideas which then 勝つ／広く一帯に広がるd. He says: "The spirit does not answer all who question nor any particular person, for the spirit that comes from God does not speak to man when man wills but when God 許すs. Therefore, when a man who has a spirit from God" (i.e. a 支配（する）／統制する) "comes into an 議会 of the faithful, and when 祈り has been 申し込む／申し出d, the spirit fills this man who speaks as God wills."

This 正確に／まさに 述べるs our own psychic experience, when s饌nces are 適切に 行為／行うd. We do not invoke spirits, as ignorant critics continually 主張する, and we do not know what is coming. But we pray—using the "Our Father," as a 支配する—and we を待つ events. Then such spirit as is chosen and permitted comes to us and speaks or 令状s through the medium. Hermas, like Augustine, would not have spoken so 正確に had he not had personal experience of the 手続き.

Origen has many allusions to psychic knowledge. It is curious to compare the crass ignorance of our 現在の spiritual 長，指導者s with the 知恵 of the 古代のs. Very many quotations could be given, but a short one may be taken from his 論争 with Celsus.

Many people have embraced the Christian 約束 in spite of themselves, their hearts having been suddenly changed by some spirit, either in an apparition or in a dream.

In 正確に／まさに this way leaders の中で the materialists, from Dr. Elliotson onwards, have been brought 支援する to a belief in the life to come and its relation to this life by the 熟考する／考慮する of psychic 証拠.

It is the earlier Fathers who are the most 限定された upon this 事柄, for they were nearer to the 広大な／多数の／重要な psychic source. Thus Irenams and Tertullian, who lived about the end of the second century, are 十分な of allusions to psychic 調印するs, while Eusebius, 令状ing later, 嘆く／悼むs their scarcity and complains that the Church had become unworthy of them.

Irenaeus wrote: "We hear of many brethren in the Church 所有するing prophetic" (i.e. mediumistic) "gifts, and speaking through the spirit in all 肉親，親類d of tongues and bringing to light for the general advantage the hidden things of men, and setting 前へ／外へ the mysteries of God." No passage could better 述べる the 機能（する）／行事s of a high-class medium.

When Tertullian had his 広大な／多数の／重要な 論争 with Marcion, he made the Spiritualistic gifts the 実験（する） of truth between the two parties. He （人命などを）奪う，主張するd that these were 来たるべき in greater profusion upon his own 味方する, and 含むs の中で them trance-utterance, prophecy, and 発覚 of secret things. Thus the things, which are now sneered at or 非難するd by so many clergymen, were in the year 200 the actual touchstones of Christianity. Tertullian also in his De Anima says: "We have to-day の中で us a sister who has received gifts on the nature of 発覚s which she を受けるs in spirit in the church まっただ中に the 儀式s of the Lord's Day, 落ちるing into ecstasy. She converses with angels"—that is, high spirits—"sees and hears mysteries, and reads the hearts of 確かな people and brings healings to those who ask. 'の中で other things,' she said, 'a soul was shown to me in bodily form, and it seemed to be a spirit, but not empty nor a thing of vacuity. On the contrary, it seemed as if it might be touched, soft, lucid, of the colour of 空気／公表する, and of the human form in every 詳細（に述べる）.'"

One 地雷 of （警察などへの）密告，告訴（状） as to the 見解（をとる）s of the 原始の Christians is to be 設立する in the "Apostolic 憲法s." It is true that they are not Apostolic, but Whiston, Krabbe and Bunsen are all agreed that at least seven out of the eight 調書をとる／予約するs are 本物の 賭け金-Nicene 文書s, probably of the 早期に third century. A 熟考する／考慮する of them 明らかにする／漏らすs some curious facts. Incense and 燃やすing lamps were used at their services, so far 正当化するing 現在の-day カトリック教徒 practices. On the other 手渡す, bishops and priests were married men. There was an (a)手の込んだ／(v)詳述する system of ボイコット（する） for anyone who transgressed the Church 支配するs. If any clergyman bought a living he was 削減（する） off, and so was any man who 得るd his ecclesiastical 地位，任命する by worldly patronage. There is no question of a 最高の Bishop or ローマ法王. Vegetarianism and total abstinence from ワイン were both forbidden and punished. This latter amazing 法律 was probably a reaction against some heresy which enjoined both. A clergyman caught in a tavern was 一時停止するd. The clergy must eat 無血の meat after the modern ユダヤ人の fashion. 急速な／放蕩なing was たびたび（訪れる） and rigorous—one day a week (Thursday, 明らかに) and forty days at Lent.

It is, however, in discussing the "gifts," or 変化させるd forms of mediumship, that these 古代の 文書s throw a light upon psychic 支配するs. Then, as now, mediumship took different forms, the gift of tongues, of 傷をいやす／和解させるing, of prophecy and the like. Harnack says that in each 早期に Christian Church there were three 控えめの women, one for 傷をいやす／和解させるing and two for prophecy. The whole 支配する is 自由に discussed in the "憲法s."

It appears that those who had gifts became conceited over them, and they are 真面目に adjured to remember that a man may have gifts and yet have no 広大な／多数の／重要な virtue, so that he is really the spiritual inferior of many who have no gifts.

The 反対する of phenomena is shown, as in Modern Spiritualism, to be the 転換 of the unbeliever, rather than the entertainment of the 正統派の. They are "not for the advantage of those who 成し遂げる them, but for the 有罪の判決 of the unbelievers, that those whom the word did not 説得する the 力／強力にする of 調印するs might put to shame, for 調印するs are not for us who believe, but for the unbelievers, both Jews and Gentiles" (憲法s, 調書をとる／予約する VIII, Sec. I).

Later the さまざまな gifts, which 概略で correspond with our different forms of mediumship, are given as follows. "Let not therefore anyone that 作品 調印するs and wonders 裁判官 anyone of the faithful who is not vouchsafed the same. For the gifts of God which are bestowed through Christ are さまざまな, and one man receives one gift and another another. For perhaps one has the word of 知恵" (trance-speaking), "and another the word of knowledge" (inspiration), "another discerning of spirits" (clairvoyance), "another foreknowledge of things to come, another the word of teaching" (spirit 演説（する）／住所s), "another long-苦しむing,"—all our mediums need that gift.

One may 井戸／弁護士席 ask oneself where, outside the 階級s of the Spiritualists, are these gifts or these observances to be 設立する in any of those Churches which profess to be the 支店s of this 早期に root?

The high spiritual presences are continually 認めるd. Thus in the "聖職拝命（式） of the Bishops" we find, "The 宗教上の Ghost 存在 also 現在の, as 井戸／弁護士席 as all the 宗教上の and 大臣ing spirits." On the whole, however, I should 裁判官 that we have now a far fuller しっかり掴む of psychic facts than the authors of the "憲法s," and that these 文書s probably 代表する a declension from that intimate "Communion of Saints" which 存在するd in the first century. There is 推論する／理由 to believe that psychic 力／強力にする is not a 直す／買収する，八百長をするd thing, but that it comes in waves, which ebb and flow. At 現在の we are on a rising tide, but we have no 保証／確信 that it will last.

It may reasonably be said that, since our knowledge of the events connected with 早期に Church history is very 限られた／立憲的な, it should be possible to get into touch with some high 知能 who took part in those events and so 補足（する） our scanty sources of （警察などへの）密告，告訴（状）. This has 現実に been done in several 奮起させるd scripts, and even as the proofs of this 調書をとる／予約する were 存在 訂正するd there has been an 利益／興味ing 開発 which must make it （疑いを）晴らす to all the world how の近くに may be the connexion between other-world communication and 宗教. Two long scripts have recently appeared which have been written by the 手渡す of the 半分-conscious medium, 行方不明になる Cummins, the 令状ing coming through at the 驚くべき／特命の／臨時の pace of 2,000 words per hour. The first 趣旨s to be an account of Christ's 使節団 from Philip the Evangelist, and the second is a 補足（する） to the 行為／法令／行動するs of the Apostles, which （人命などを）奪う，主張するs to be from Cleophas, who supped with the risen Christ at Emmaus. The first of these has now been published,* and the second will soon be 利用できる for the public.

* The Gospel Of Philip The Evangelist. (Beddow, 46 Anerley 駅／配置する Road, S.E.)

So far as the author is aware, no 批判的な examination has been made of the Philip script, but a careful reading of it has 納得させるd him that in dignity and 力／強力にする it is worthy to be that which it （人命などを）奪う，主張するs, and that it explains in a （疑いを）晴らす, 適する way many points which have puzzled the commentators. The 事例／患者 of the Cleophas script is, however, still more remarkable, and the author is inclined to 受託する this as the highest 知識人 文書, and the one with the most evident 調印するs of supernormal origin, in the whole history of the movement. It has been submitted to Dr. Oesterley, 診察するing Chaplain of the Bishop of London, who is one of the 真っ先の 当局 upon Church history and tradition. He has 宣言するd that it 耐えるs every 調印する of 存在 from the 手渡す of one who lived in those days, and who was intimately connected with the Apostolic circle. Very many 罰金 points of scholarship are noticed, such as the use of the Hebrew Hanan as the 指名する of the High Priest, 反して he is only known to English-speaking readers by the Greek 同等（の） Annas. This is one of a 広大な／多数の／重要な number of corroborations やめる beyond the possible 力／強力にするs of any forger. の中で other 利益／興味ing points, Cleophas 述べるs the Pentecost 会合, and 宣言するs that the Apostles sat 一連の会議、交渉／完成する in a circle, with 手渡すs clasped, as the Master had taught them. It would, indeed, be a wonderful thing if the true inner meaning of Christianity, so long lost, should now be 暴露するd once more by the ridiculed and 迫害するd 教団 whose history is here 記録，記録的な／記録するd.

These two scripts 代表する, in the opinion of the author, two of the most cogent proofs of spirit communication which have ever been afforded upon the mental 味方する. It would seem to be impossible to explain them away.

The Spiritualists, both of 広大な／多数の／重要な Britain and of other countries, may be divided into those who still remain in their 各々の Churches, and those who have formed a Church of their own. The latter have in 広大な／多数の／重要な Britain some four hundred 会合-places under the general direction of the Spiritualists' 国家の Union. There is 広大な／多数の／重要な elasticity of dogma, and while most of the Churches are Unitarian, an important 少数，小数派 are on Christian lines. They may be said to be 概略で 部隊d upon seven central 原則s. These are:

1. The Fatherhood of God.

2. The Brotherhood of Man.

3. The Communion of Saints and 省 of Angels.

4. Human 生き残り of physical death.

5. Personal 責任／義務.

6. 補償（金） or 天罰 for good or evil 行為s.

7. Eternal 進歩 open to every soul.

It will be seen that all of these are 両立できる with ordinary Christianity, with the exception perhaps of the fifth. The Spiritualists look upon Christ's earth life and death as an example rather than a redemption. Every man answers for his own sins, and 非，不，無 can shuffle out of that atonement by an 控訴，上告 to some vicarious sacrifice. It is not possible for the tyrant or the debauchee, by some spiritual trick of いわゆる repentance, to escape his just 砂漠s. A true repentance may help him, but he 支払う／賃金s his 法案 all the same. At the same time, God's mercy is greater than man has ever conceived, and every possible alleviatory circumstance of 誘惑, 遺伝 and 環境 is given 十分な 負わせる before 罰 is meted out. Such in 簡潔な／要約する is the general position of the Spiritualistic churches.

In another place * the author has pointed out that though psychical 研究 in itself may be やめる 際立った from 宗教, the deductions which we may draw from it and the lessons we may learn, "Teach us of the continued life of the soul, of the nature of that life, and of how it is 影響（力）d by our 行為／行う here. If this is 際立った from 宗教, I must 自白する that I do not understand the distinction. To me it IS 宗教—the very essence of it." The author also spoke of Spiritualism as a 広大な／多数の／重要な 統一するing 軍隊, the one provable thing connected with every 宗教, Christian or 非，不，無-Christian. While its teachings would 深く，強烈に 修正する 従来の Christianity, the modifications would be rather in the direction of explanation and 開発 than of contradiction. He also referred to the new 発覚 as 絶対 致命的な to materialism.

* The New 発覚, pp. 67-9. 定期刊行物 Of The American S.P.R., January, 1923.

In this 構成要素 age it may be said that, without a belief in man's 生き残り after death, the message of Christianity 落ちるs to a 広大な／多数の／重要な extent on deaf ears. Dr. McDougall in his 大統領の 演説（する）／住所 to the American Society for Psychical 研究 points out the connexion between the decay of 宗教 and the spread of materialism. He says:

Unless psychical 研究 can discover facts 相いれない with materialism, materialism will continue to spread. No other 力／強力にする can stop it; 明らかにする／漏らすd 宗教 and metaphysical philosophy are 平等に helpless before the 前進するing tide. And if that tide continues to rise and to 前進する as it is doing now, all the 調印するs point to the 見解（をとる） that it will be a destroying tide, that it will sweep away all the hard-won 伸び（る）s of humanity, all the moral traditions built up by the 成果／努力s of countless 世代s for the 増加する of truth, 司法（官） and charity.

It is important, therefore, to endeavour to see to what degree Spiritualism and psychical 研究 tend to induce or to 強化する 宗教的な beliefs.

In the first place, we have many 証言s to the 転換 of materialists, through Spiritualism, to a belief in a hereafter, as, for instance, Professor Robert Hare and Professor 地図／計画するs in America, with Dr. Alfred Russel Wallace, Dr. Elliotson, Dr. Sexton, Robert Blatchford, John Ruskin, and Robert Owen in England. Many others might be について言及するd.

If Spiritualism were understood 適切に there should be little question of its harmony with 宗教. The 鮮明度／定義 of Spiritualism that is printed in each 問題／発行する of the London Spiritualist 週刊誌 定期刊行物 Light is as follows:

"A belief in the 存在 and life of the spirit apart from and 独立した・無所属 of the 構成要素 organism, and in the reality and value of intelligent intercourse between spirits 具体的に表現するd and spirits discarnate."

Both the beliefs therein 表明するd are articles of the Christian 約束.

If there is one class beyond all others who should be able to talk with 当局 on the 宗教的な 傾向s of Spiritualism, it is the clergy. 得点する／非難する／２０s of the more 進歩／革新的な have 表明するd their 見解（をとる）s on this 支配する in no uncertain 条件. Let us look at their utterances.

The Rev. H. R. Haweis, M.A., in an 演説（する）／住所 配達するd before the London Spiritualist 同盟 on April 20, 1900, said he had come there to say that he did not see anything in what he believed to be true Spiritualism in the least degree contrary to what he believed to be true Christianity. Indeed, Spiritualism fitted very nicely into Christianity; it seemed to be a 合法的 開発, not a contradiction—not an antagonist. The indebtedness of the clergy—if they knew their 商売／仕事—to Spiritualism was really very 広大な／多数の／重要な. In the first place, Spiritualism had rehabilitated the Bible. It could not for a moment be 否定するd that 約束 in and reverence for the Bible were dying out, in consequence of the growing 疑問s of people regarding the miraculous parts of the Bible. Apologists were thrown 完全に on the beauty of the Christian doctrine—but they could not swallow the miraculous element in the Old Testament or the New. They were asked to believe in Bible 奇蹟s, and at the same time taught that, outside of the Bible 記録，記録的な／記録するs, nothing supernatural ever happened. But now the whole thing had been 逆転するd. People now believed in the Bible because of Spiritualism; they did not believe in Spiritualism because of the Bible. He went on to say that when he began his 省 he tried to get rid of the 奇蹟s out of the Bible by explaining them away. But later on he 設立する that he could not explain away the 研究s of Crookes, Flaimnarion, and Alfred Russel Wallace.

The Rev. Arthur 議会s, 以前は vicar of Brockenhurst, Hants, has done 価値のある work by 製図／抽選 men's minds to a consideration of their spiritual life here and their 存在 hereafter. His 調書をとる／予約する, "Our Life after Death," has run through over one hundred and twenty 版s. In an 演説（する）／住所 on "Spiritualism and the Light it casts on Christian Truth," he says:

Spiritualism, by its 執拗な 調査 of psychic phenomena, by its 率直に-布告するd 主張 that intercommunication between the two worlds is a 現在の-day fact, has brought 広大な／多数の／重要な 集まりs of our fellow 存在s to realize that "There are more things in heaven and earth" than had been 以前 "dreamed of in their philosophy," and have made many of them, as Christian men and women, understand a mighty truth interwoven with 宗教 —a truth 根底となる to a 権利 understanding of our place in a 広大な／多数の／重要な universe—a truth which mankind in all ages has clung to, in spite of the incredulous frowns and 不賛成 of the teachers of 宗教. There comes to my mind, in 結論, the thought of a particular way in which the teachings of Spiritualism have uplifted the 宗教的な ideas of the 現在の age. It has helped us to form a truer and grander notion of God and His 目的.

In another 罰金 passage he says:

Yes, Spiritualism has done much, very much, に向かって the better understanding of those grand basal facts which are inseparable from the Gospel of Jesus. It has helped men and women to see with clearer 見通し the 広大な／多数の／重要な Spirit Father-God, in whom we live, move and have our 存在, and that 広大な spirit universe of which we now are, and ever must be, a 構成するd part. As a Christian Spiritualist, I have one 広大な／多数の／重要な hope—one 広大な／多数の／重要な 有罪の判決 of what will be—viz., that Spiritualism, which has done so much for Christian teaching and for the world 捕まらないで, in 脅すing away the bugbear of death, and in helping us better to realize that which a magnificent Christ really taught, will 認める fully what that Christ is in the light of spiritual verities.

Mr. 議会s その上の 追加するd that he had received many hundreds of letters from all parts of the world from writers who 表明するd the 救済 and 慰安, 同様に as the fuller 信用 in God, which had come to them from reading his own 調書をとる／予約する, "Our Life After Death."

The Rev. F. Fielding-Ould, M.A., vicar of Christ Church, Regent's Park, London, is another of those who boldly 布告する the good work to be done by Spiritualism. In an 演説（する）／住所 (April 21, 1921) on "The Relation of Spiritualism to Christianity," he said:

The world needs the teaching of Spiritualism. The number of irreligious people in London to-day is astonishing in the last degree. There are an 巨大な number of people in every class of society (and I am speaking from my own experience) who are 全く without any 宗教 whatever. They do not pray, they never …に出席する any church for ありふれた worship, in their consciousness and habit of thought death stands at the end. There is nothing beyond but a 厚い, white もや into which their imagination is 厳しく forbidden ever to wander. They may call themselves of the Church of England, Roman カトリック教徒s, or Jews, but they are like empty 瓶／封じ込めるs in a cellar still 示すd with the labels of famous vintages.

He 追加するs:

It is no unusual thing for struggling and 苦しめるd souls to be helped through Spiritualism. Do we not all know people who had given up all 宗教 and who have been brought 支援する by its means? Agnostics who had lost all hope of God and immortality, to whom 宗教 seemed mere 形式順守 and 乾燥した，日照りの bones, and who at last turned upon it and reviled it in all its manifestations. Then Spiritualism （機の）カム to them like the 夜明け to a man who has 投げ上げる／ボディチェックするd all night fevered and sleepless. At first they were astonished and incredulous, but their attention was 逮捕（する）d, and presently they were touched to the heart. God had come 支援する into their lives and nothing could 表明する their joy and 感謝.

The Rev. Charles Tweedale, vicar of Weston, Yorkshire, a man who has 労働d bravely in this 原因（となる）, 言及するs to the consideration of Spiritualism by the Bishops' 会議／協議会 held at Lambeth Palace from July 5 to August 7, 1920, and, speaking of modern psychical 研究, says:*

While the world 捕まらないで has been filled with an eager awakening 利益／興味, the Church, which （人命などを）奪う，主張するs to be the custodian of 宗教的な and spiritual truth, has, strange to say, until やめる recently, turned a deaf ear to all modern 証拠s 耐えるing upon the reality of that spiritual world to which it is the main 反対する of her 存在 to 証言する, and even now is only just showing faint 調印するs that she realizes how important this 事柄 is becoming for her. A 最近の 調印する of the times was the discussion of psychic phenomena at the Lambeth 会議／協議会, and the placing by the 長官 of my brochure "現在の Day Spirit Phenomena and the Churches" in the 手渡すs of all the Bishops 現在の, with the 大司教s' 同意. Another 重要な 調印する of the times is the choice of Sir William Barrett to 演説（する）／住所 the Church 議会 on psychical 支配するs.

* Light, October 30, 1920.

The 報告（する）／憶測 of the 訴訟／進行s of the Lambeth 会議／協議会, already referred to, alludes as follows to psychic 研究:

It is possible that we may be on the threshold of a new science, which will, by another method of approach, 確認する us in the 保証／確信 of a world behind and beyond the world we see, and of something within us by which we are in 接触する with it. We could never 推定する to 始める，決める a 限界 to means which God may use to bring man to the 現実化 of spiritual life.

Having made this 予防の utterance, the 報告（する）／憶測 飛行機で行くs to safety with the 追加するd proviso:

But there is nothing in the 教団 築くd on this science which 高めるs, there is, indeed, much which obscures, the meaning of that other world and our relation to it as 広げるd in the Gospel of Christ and the teaching of the Church, and which depreciates the means given to us of 達成するing and がまんするing in fellowship with that world.

Under the 長，率いるing "Spiritualism," the 報告（する）／憶測 says:

While 認めるing that the results of 調査 have encouraged many people to find a spiritual meaning and 目的 in human life, and led them to believe in 生き残り after death, 墓／厳粛／彫る／重大な dangers are seen in the 傾向 to make a 宗教 of Spiritualism. The practice of Spiritualism as a 教団 伴う／関わるs the subordination of the 知能 and the will to unknown 軍隊s or personalities and, to that extent, an abdication of self-支配（する）／統制する.

A 井戸／弁護士席-known contributor to Light, who takes the pseudonym of "Gerson," thus comments on the above:

There is undoubted danger in "the subordination of the 知能 and the will to unknown 軍隊s or personalities," but the practice of spirit communication does not, as the Bishops appear to think, やむを得ず 伴う／関わる such subordination. Another danger, in their 見解（をとる）, is "the 傾向 to make a 宗教 of Spiritualism." Light, and those who associate themselves with its 態度, have never felt any inclination to do this. The 可能性 of spirit communication is 簡単に a fact in Nature, and we do not 認可する of exalting any fact in Nature into a 宗教. At the same time a lofty form of 宗教 may be associated with a fact in Nature. The 承認 of the beauty and order of the universe does not in itself 構成する 宗教, but in so far as it 奮起させるs reverence for the Source of that beauty and order it is a help to the 宗教的な spirit.

At the English Church 議会 in 1920 the Rev. M. A. Bayfield read a paper on "Psychic Science an 同盟（する） of Christianity," and in the course of it he said:

Many of the clergy regard psychic science with 疑惑, and some with 肯定的な antagonism and alarm. Under its popular 指名する, Spiritualism, it had even been 公然と非難するd as anti-Christian. He would endeavour to show that this 支店 of 熟考する／考慮する was altogether an 同盟（する） of our 約束. Everyone was a Spiritualist who was not a materialist, and Christianity itself was essentially a Spiritualistic 宗教.

He went on to 言及する to the service Spiritualism had （判決などを）下すd to Christianity by making possible a belief in the miraculous element in the Gospel.

Dr. Elwood Worcester, in a sermon する権利を与えるd "The 同盟（する）s of 宗教,"* 配達するd at St. Stephen's Church, Philadelphia, on February 25, 1923, spoke of psychical 研究 as the true friend of 宗教 and a spiritual 同盟（する） of man. He said:

It also illuminates many an important event in the life of the Lord, and it helps us to understand and 受託する occurrences which さもなければ we should 拒絶する. I think, 特に, of the phenomena …に出席するing the baptism of Jesus, His 外見 on the Sea of Galilee, His transfiguration, above all His resurrection 外見 to His disciples. Moreover, this is our only real hope of solving the problem of death. From no other source is any new 解答 of this eternal mystery likely to come to us.

* 定期刊行物 Of The American S.P.R., June, 1923, p. 323.

The Rev. G. Vale Owen reminds us that though there are Spiritualists who are distinctly Christian Spiritualists, Spiritualism is not 限定するd to Christianity. There is, for instance, a ユダヤ人の Spiritualist Society in London. The Church at first regarded 進化 as an adversary, but finally （機の）カム to 受託する it as in 一致 with Christian 約束. So he 結論するs that:

Just as the 受託 of 進化 gave to Christianity a broader and more worthy conception of 創造 and its Creator, so the 受託 of the 広大な／多数の／重要な truths for which psychic science stands should turn an agnostic into a 信奉者 in God, should make a Jew a better Jew, a Mohammedan a better Mohammedan, a Christian a better Christian, and certainly a happier and more cheerful one.*

* Facts And The 未来 Life (1922), p. 170.

It is （疑いを）晴らす from the foregoing 抽出するs that many clergymen of the Church of England and other Churches are agreed upon the good 影響（力） Spiritualism has upon 宗教.

There is another important source of （警察などへの）密告，告訴（状） for opinions 尊敬（する）・点ing the 宗教的な 傾向s of Spiritualism. That is from the spirit world itself. There is a wealth of 構成要素 to draw from, but we must be content with a few 抽出するs. The first is from that 井戸／弁護士席-known 調書をとる／予約する, "Spirit Teachings," given through the mediumship of Stainton Moses:

Friend, when others 捜し出す from you as to the usefulness of our message, and the 利益 which it can 会談する on those to whom the Father sends it, tell them that it is a gospel which will 明らかにする／漏らす a God of tenderness and pity and love, instead of a fabled 創造 of harshness, cruelty and passions.

Tell them that it will lead them to know 知能s, whose whole life is one of love and mercy and pity and helpful 援助（する） to man, 連合させるd with adoration of the 最高の.

Or this from the same source:

Man has 徐々に built around the teachings of Jesus a 塀で囲む of deduction and 憶測 and 構成要素 comment 類似の to that with which the Pharisee had surrounded the Mosaic 法律. The 傾向 has been ますます to do this in 割合 as man has lost sight of the spiritual world. And so it has come to pass that we find hard, 冷淡な materialism deduced from teachings which were ーするつもりであるd to breathe spirituality and to do away with 感覚的な ritual.

It is our 仕事 to do for Christianity what Jesus did for Judaism. We would take the old forms and spiritualize their meaning, and infuse into them new life. Resurrection rather than 廃止 is what we 願望（する）. We say again that we do not 廃止する one 手早く書き留める or one tittle of the teaching which the Christ gave to the world. We do but wipe away man's 構成要素 glosses, and show you the hidden spiritual meaning which he has 行方不明になるd. Our 使節団 is the 延長／続編 of that old teaching which man has so strangely altered; its source 同一の; its course 平行の; its end the same.

And this from W. T. Stead's "Letters from Julia":

You have had teaching as to the communion of saints; you say, and sing all manner of things as to the saints above and below 存在 one army of the Living God, but when any one of us on the Other 味方する tries to make any practical 成果／努力 to enable you to realize the oneness, and to make you feel that you are encompassed about by so 広大な／多数の／重要な a cloud of 証言，証人／目撃するs, then there is an 激しい抗議. It is against the will of God! It is tampering with demons!

It is conjuring up evil spirits! Oh, my friend, my friend, be not deceived by these specious 激しい抗議s! Am I a demon? Am I a familiar spirit? Am I doing what is contrary to the will of God when I 絶えず, 絶えず try to 奮起させる you with more 約束 in Him, more love for Him and all His creatures, and, in short, try to bring you nearer and closer to God? You know I do all this. It is my joy and the 法律 of my 存在.

And, finally, this 抽出する from "Messages from Meslom ".

Any teaching which helps humanity to believe that there is another life and that the soul is 強化するd by 裁判，公判s bravely met and 証拠不十分s 征服する／打ち勝つd is good, for it has that much 根底となる truth. When, in 新規加入, it 明らかにする／漏らすs a God of love, it is better; and if humanity could comprehend this Divine love, all 苦しむing, even on earth, would 中止する.

These passages are lofty in トン and certainly tend to draw men's minds to higher things and to the understanding of the deeper 目的s of life.

F.W.H. Myers's lost 約束 in Christianity was 回復するd through Spiritualism. In his 調書をとる／予約する "Fragments of Prose and Poetry," in the 一時期／支部 する権利を与えるd "The Final 約束," he says:

I cannot, in any 深い sense, contrast my 現在の creed with Christianity. Rather I regard it as a 科学の 開発 of the 態度 and teaching of Christ.

You ask me what is the moral 傾向 of all these teachings—the reply is 突然に simple and concise. The 傾向 is, one may say, what it must 必然的に be—what the 傾向 of all 決定的な moral teaching has always been—the earliest, truest 傾向 of Christianity itself. It is a reassertion—重さを計るd now with new 証拠 of Christ's own 主張 on inwardness, on reality; of His 布告／宣言 that the letter killeth but the spirit giveth life, of His summation of all righteousness in sheer love to God and man.

Many writers have spoken of the light thrown on the Bible narrative by modern psychical 研究, but the finest 表現 of this 見解（をとる） is to be 設立する in F.W.H. Myers's "Human Personality ":

I 投機・賭ける now on a bold 説; for I 予報する that, in consequence of the new 証拠, all reasonable men, a century hence, will believe the Resurrection of Christ, 反して, in default of the new 証拠, no reasonable men, a century hence, would have believed it. And 特に as to that central （人命などを）奪う，主張する, of the soul's life manifested after the 団体／死体's death, it is plain that this can いっそう少なく and いっそう少なく be supported by remote tradition alone; that it must more and more be 実験（する）d by modern experience and 調査. Suppose, for instance, that we collect many such histories, 記録，記録的な／記録するd on first-手渡す 証拠 in our 批判的な age; and suppose that all these narratives break 負かす／撃墜する on 分析; that they can all be traced to hallucination, misdescription, and other 執拗な sources of error; can we then 推定する／予想する reasonable men to believe that this marvellous 現象, always 消えるing into nothingness when closely scrutinized in a modern English scene, must yet 強要する adoring credence when 申し立てられた／疑わしい to have occurred in an Oriental country, and in a remote and superstitious age? Had the results (in short) of "Psychical 研究" been 純粋に 消極的な, would not Christian 証拠—I do not say Christian emotion, but Christian 証拠 —have received an 圧倒的な blow?

Many 証言s from 著名な public men might be 特記する／引用するd. Sir Oliver 宿泊する 令状s:

Although it is not by my 宗教的な 約束 that I have been led to my 現在の position, yet everything that I have learned tends to 増加する my love and reverence for the personality of the central 人物／姿／数字 in the gospels.

Lady Grey of Fallodon* 支払う／賃金s an eloquent 尊敬の印 to Spiritualism, 述べるing it as something that has vitalized 宗教 and brought 慰安 to thousands. Speaking of Spiritualists, she says:

As a 団体／死体 of 労働者s they are closer to the spirit of the New Testament than many Church folk would be ready to believe. The Church of England should look upon Spiritualism as a 価値のある 同盟（する）. It makes a central attack upon Materialism, and it not only identifies the 構成要素 with the spiritual universe, but it has a 蓄える／店 of useful knowledge and advice.

* Fortnightly Review, October, 1922.

She 追加するs:

I find in it a vitalizing 現在の that brings the living breath to old beliefs. The Word that we are wont to associate with 宗教上の 令状 is, in essence, 同一の with the message that is coming to us in these later scripts. Those of us who have the New 発覚 at heart, know that Spiritualism gives a modern reading of the Bible, and this is why—if the Churches would but see it—it should be considered 宗教's 広大な／多数の／重要な 同盟（する）.

These are 勇敢に立ち向かう words and true.

Dr. Eugene Crowell* shows that the Roman カトリック教徒 Church 持つ／拘留するs that spiritual manifestations are 絶えず occurring under the divine 当局 of the Church; but the Protestant Churches, while professing to believe in the spiritual manifestations occurring with Jesus and His disciples, repudiate all 類似の happenings at the 現在の day. He says:

Thus the Protestant Church, when approached by the spiritually 餓死するd —and millions are in this 条件—from the depths of whose natures arises an overpowering 需要・要求する for spiritual aliment, has nothing to 申し込む／申し出—or at best nothing but husks....

Protestantism to-day finds itself 圧力（をかける）d between the upper and nether millstones of materialism and Catholicism Each of these 力／強力にするs is 耐えるing upon it with 増加するing 軍隊, and it must assimilate and 会社にする／組み込む within itself one or other of these, or itself be ground to 砕く. In its 現在の 条件 it 欠如（する）s the necessary strength and vitality to resist the 活動／戦闘 of these 軍隊s, and its only hope is in the fresh 血 which Spiritualism alone is able to infuse into its exhausted veins. That it is part of the 使節団 of Spiritualism to 遂行する this 仕事, I fully believe, and this belief is 設立するd upon the palpable needs of Protestantism, and a （疑いを）晴らす conception of the adaptability of Spiritualism to the 仕事, and its ability to 成し遂げる it.

* The 身元 Of 原始の Christianity And Modern Spiritualism. (2 Vols., 2nd 版, New York, 1875.)

Dr. Crowell 宣言するs that the diffusion of knowledge has not made modern men いっそう少なく regardful of questions 関心ing their spiritual life and 未来 存在, but to-day they 需要・要求する proof of what was 以前は 受託するd upon 約束 alone. Theology is unable to furnish this proof, and millions of earnest minds, he says, stand aloof waiting for 満足な 証拠. Spiritualism, he 競うs, has been sent to furnish this 証拠, and from no other source can it be 供給（する）d.

Some 言及／関連 should be made to the 見解（をとる）s of the Unitarian Spiritualists. Their very able and wholehearted leader is Ernest W. Oaten, Editor of The Two Worlds. Mr. Oaten's 見解（をとる）, which is 株d by all save a small 団体／死体 of 極端論者s, is rather a 再建 than a 破壊 of the Christian ideal. After a very reverent account of the life of Christ as explained by our psychic knowledge, he continues:

Men tell me I despise Jesus of Nazareth. I will 信用 His judgment rather than theirs, but I think I know His life more intimately than any Christian can. There is no soul in history that I 持つ／拘留する in higher esteem. I hate the 誤った and 誤って導くing place in which He has been put by folks who are no more able to understand Him than they are to read Egyptian hieroglyphics, but I love the man. I 借りがある Him much, and He has much to teach the world which the world can never learn until they take Him from the pedestal of worship and idolatry, and walk with Him in the garden.

It may be said that my reading of His life is "naturalistic." I am content that it should be so. There is nothing more divine than the 法律s which 治める／統治する life. The God who laid 負かす／撃墜する such 法律s made them 十分な for all His 目的s and has no need to supersede them.

The God who 支配（する）／統制するs earthly 過程s is the same as He who 支配（する）／統制するs the 過程s of spiritual life.*

* The Relation Of Modern Spiritualism To Christianity, p. 23.

There the 事柄 may be left. This history has endeavoured to show how special 構成要素 調印するs have been 認めるd by the invisible 支配者s of earth to 満足させる the 需要・要求する for 構成要素 proofs which come from the 増加するing mentality of man. It has shown also how these 構成要素 調印するs have been …を伴ってd by spiritual messages, and how these messages get 支援する to the 広大な／多数の／重要な 原始の 宗教的な 軍隊s of the world, the central 解雇する／砲火／射撃 of inspiration which has been ashed over by the dead cinders of what once were 燃やすing creeds. Man had lost touch with the 広大な 軍隊s which 嘘（をつく） around him, and his knowledge and aspirations had become bounded by the pitiful vibrations which （不足などを）補う his spectrum and the trivial octaves which 限界 his 範囲 of 審理，公聴会. Spiritualism, the greatest movement for 2,000 years, 救助（する）s him from this 条件, bursts the thin もやs which have enshrouded him, and shows him new 力／強力にするs and 制限のない vistas which 嘘（をつく） beyond and around him, Already the mountain 頂点（に達する）s are 有望な. Soon even in the valleys the sun of truth will 向こうずね.

XI. — THE AFTER-LIFE AS SEEN BY SPIRITUALISTS

THE Spiritualist has one 広大な／多数の／重要な advantage over those of the older 免除s. When he 設立するs communication with 知能s upon the Other 味方する who once 住むd earthly 団体／死体s, he 自然に questions them 熱望して as to their 現在の 条件s, and as to the 影響 which their doings here have had upon their その後の 運命／宿命. The answers to the latter query do in the main 正当化する the 見解（をとる）s already held by most 宗教s, and show that the path of virtue is also the road to ultimate happiness. A 限定された system is 現在のd, however, for our consideration which 大いに elucidates the vague cosmogonies of former ages. This system has been 始める，決める 前へ／外へ in many 調書をとる／予約するs which recount the experience of those who have led the new life. It is to be remembered that these 調書をとる／予約するs are not written by professional penmen. On this 味方する is the いわゆる "(a)自動的な／(n)自動拳銃" writer who receives the inspiration, on the other is the 知能 which 送信する／伝染させるs it; but neither may have been gifted by Nature with the least literary 力／強力にする, or have had any previous experience in putting together a narrative. It has also to be borne in mind that whatever comes through is the result of a cumbrous 過程, which must in most 事例／患者s be irksome for the 作曲家. If we could imagine an earthly writer who has to use a long-distance telephone instead of a pen, one would have some rough analogy to the difficulties of the 操作者. And yet in spite of these 墓／厳粛／彫る／重大な disabilities, the narratives are in many 事例／患者s （疑いを）晴らす, 劇の, and intensely 利益／興味ing. They can hardly fail to be the latter, since the pathway which they 述べる to-day is that which we shall follow to-morrow.

It has been said that these narratives 変化させる 大いに and are contradictory. The author has not 設立する them so. In a long course of reading in which he has perused many 容積／容量s of 申し立てられた／疑わしい posthumous experiences, and also a 広大な／多数の／重要な number of scripts 得るd 個人として in families and reserved from the public, he has been struck by their general 協定. Here and there one comes upon some story which 耐えるs self-deception written plainly across it, and occasionally there is a lapse into sensationalism, but in the main the descriptions are sober, reasonable, and agree in general type with each other, even when they 異なる in 詳細（に述べる）s. Descriptions of our own life would certainly 異なる in 詳細（に述べる）s, and a critic from 火星 who was 現在のd with accounts from a Hindu 小作農民, an Eskimo hunter, and an Oxford professor, might 井戸／弁護士席 辞退する to believe that such 相違する experiences were to be 設立する upon the same 惑星. This difficulty does not arise upon the Other 味方する, and there are, so far as we know, no such extreme contrasts upon the same sphere of life-indeed, it might be said that the characteristic of this 現在の life is the mingling of さまざまな types or degrees of experience, while that of the next is a subdivision and 分離 of the human elements. Heaven there is 際立った from hell. In this world at 現在の man might, and いつかs for a short time does, make it a heaven, but there are large tracts of it which are very tolerable imitations of hell, while purgatory may 井戸／弁護士席 be called the normal 条件.

The 条件s upon the Other 味方する may 概略で be divided into three. There are the earth-bound who have 交流d their mortal for their etheric 団体／死体s, but are held on or 近づく the surface of this world by the grossness of their nature or by the intensity of their worldly 利益／興味s. So coarse may be the texture of their other-world form, that they may even bring themselves within the cognizance of those who have no special gift of clairvoyance. In this unhappy wandering class lies the explanation of all those ghosts, spectres, apparitions, and haunted houses which have engaged the attention of mankind at every 時代 of history. These people have, so far as we can understand the 状況／情勢, not even 開始するd their spiritual life either for good or evil. It is only when the strong earth 関係 are broken that the new 存在 begins.

Those who have really begun that 存在 find themselves in that stratum of life which corresponds to their own spiritual 条件. It is the 罰 of the cruel, the selfish, the bigoted and the frivolous, that they find themselves in the company of their like, and in worlds the 照明 of which, 変化させるing from もや to 不明瞭, typifies their own spiritual 開発. Such an 環境 is not a 永久の one. Those who will not make an 上向き 成果／努力 may, however, remain in it an 不明確な／無期限の time, while others who turn an ear to the ministrations of helpful spirits, even of 救助（する） circles upon earth, soon learn to struggle 上向きs into brighter zones. In the author's own family communion, he has known what it was to come in 接触する with these 存在s from the outer 不明瞭, and to have the satisfaction of receiving their thanks for having given them a clearer 見解（をとる） of their position, its 原因（となる）s and its cure.*

* Dr. Wickland's Thirty Years の中で The Dead, and the 虫垂 to 海軍大将 Usborne Moore's Glimpses Of The Next 明言する／公表する, give the fullest account of earth-bound 条件s.

Such spirits would seem to be a constant menace to mankind, for if the 保護の aura of the individual should be in any way 欠陥のある, they may become parasitic, 設立するing themselves within it and 影響（力）ing the 活動／戦闘s of their host. It is possible that the science of the 未来 may trace many 事例／患者s of inexplicable mania, senseless 暴力／激しさ, or sudden 降伏する to bad habits to this 原因（となる）, and it forms an argument against 死刑, since the result might be to give 大きくするd 力／強力にするs of mischief to the 犯罪の. It must be 認める that the 支配する is still obscure, that it is 複雑にするd by the 存在 of thought forms and memory forms, and that in any 事例／患者 all earth-bound spirits are not やむを得ず evil. It would appear, for example, that the 充てるd 修道士s of some venerable Glastonbury might be held to their old haunts by the pure 軍隊 of their devotion.

If our knowledge of the exact 条件 of the earth-bound is 欠陥のある, that of the 刑罰の circles is even more so. There is a somewhat sensational account in Mr. 区's "Gone West"; there is a more temperate and 信頼できる one in the Rev. Vale Owen's "Life Beyond the 隠す," and there are corroborative ones in Swedenborg's 見通しs, in 裁判官 Edmonds's "Spiritualism," and in other 容積／容量s. Our 欠如（する） of （疑いを）晴らす first-手渡す （警察などへの）密告，告訴（状） is 予定 to the fact that we are not Hamlets, and that we do not get into direct touch with those who live in these lower spheres. We hear of them 間接に through those higher spirits who do missionary work の中で them, work which seems to be …に出席するd with such difficulties and dangers as might surround the man who tried to evangelize the darker races of earth. We read of the 降下／家系 of high spirits into the lower spheres, of their 戦闘s with the 軍隊s of evil, of high princes of evil who are formidable in their own realms, and of a whole 広大な／多数の／重要な cloaca of souls into which the psychic 汚水 of the world incessantly 注ぐs. Everything, however, has to be regarded from the remedial rather than from the penal point of 見解（をとる）. These spheres are grey waiting-rooms — hospitals for 病気d souls—where the chastening experience is ーするつもりであるd to bring the 苦しんでいる人 支援する to health and to happiness.

Our （警察などへの）密告，告訴（状） is fuller when we turn to the happier 地域s which seem to be 卒業生（する）d in joy and beauty in 一致 with the spiritual 開発 of the inmates. It makes the 事柄 clearer if one puts kindliness and unselfishness for "spiritual 開発," for in that direction all soul growth is to be 設立する. It is certainly a 事柄 which is やめる apart from intellect, though the union of intellect with spiritual 質s would 自然に produce the more perfect 存在.

The 条件s of life in the normal beyond—and it would be a reflection upon the 司法（官） and mercy of the Central 知能 if the normal beyond was not also the happy beyond—are 描写するd as 存在 extraordinarily joyous. The 空気／公表する, the 見解（をとる）s, the homes, the surroundings, the 占領／職業s, have all been 述べるd with 広大な／多数の／重要な 詳細（に述べる）, and usually with the comment that no words could do 司法（官） to their glorious reality. It may be that there is some degree of parable or analogy in these descriptions, but the author is inclined to take them on their 額面価格, and to believe that "the Summerland," as Davis has 指名するd it, is やめる as real and 客観的な to its inmates as our world is to us. It is 平易な to raise the 反対: "Why, then, do we not see it?" But we must realize that an etheric life is 表明するd in etheric 条件, and that just as we, with five 構成要素 senses, are attuned to the 構成要素 world, so they with their etheric 団体／死体s are attuned to the sights and sounds of an etheric world. The word "ether" is, of course, only used for convenience to 表明する something far more subtle than our atmosphere. We have no proof at all that the ether of the physicist is also the medium of the spirit world. There may be other 罰金 essences which are as much more delicate than ether as ether is when compared with 空気／公表する.

The spiritual heavens, then, would appear to be sublimated and ethereal reproductions of earth and of earth life under higher and better 条件s. "As below—so above," said Paracelsus, and struck the 基本方針 of the Universe as he said it. The 団体／死体 carries on, with its spiritual or 知識人 質s 不変の by the 移行 from one room of the 広大な／多数の／重要な 全世界の／万国共通の mansion to the next one. It is unaltered also in form, save that the young and the old tend に向かって the normal 十分な-grown 円熟した 表現. 認めるing that this is so, we must 収容する／認める the reasonableness of the deduction that all else must be the same, and that the 占領／職業s and general system of life must be such as to afford 範囲 for the particular talents of the individual. The artist without art or the musician without music would indeed be a 悲劇の 人物／姿／数字, and what 適用するs to extreme types may be 延長するd to the whole human race. There is, in fact, a very コンビナート／複合体 society in which each person finds that work to do which he is best fitted for, and which gives him satisfaction in the doing. いつかs there is a choice. Thus in "The 事例／患者 of Lester Coltman" the dead student 令状s: "For some time after I had passed over I was 決めかねて as to whether music or science would be my work. After much serious thought I 決定するd that music should be my hobby, and my more earnest 意図 should be directed upon science in every form."

After such a 宣言 one would 自然に wish some 詳細（に述べる）s as to what 科学の work was done and under what 条件s. Lester Coltman is （疑いを）晴らす upon each point.

The 研究室／実験室 over which I have 支配（する）／統制する is まず第一に／本来 関心d with the 熟考する／考慮する of the vapours and fluids forming the 障壁 which, we feel, by dint of 深遠な 熟考する／考慮する and 実験 we may be able to pierce. The 結果 of this 研究, we believe, will 証明する the Open Sesame to the door of communing between earth and these spheres.*

* The 事例／患者 Of Lester Coltman, by Lilian Walbrook, p. 34.

Lester Coltman gives a その上の description of his work and surroundings, which may 井戸／弁護士席 be 引用するd as 存在 typical of many more. He says:

The 利益／興味 evinced by earth 存在s as to the character of our homes and the 設立s where our work is carried on, is natural, of course, but description is not too 平易な to 伝える in earth 条件. My 明言する／公表する of 存在 will serve as an example from which you may deduce others' 方式s of life, によれば temperament and type of mind.

My work is continued here as it began on earth, in 科学の channels, and, ーするために 追求する my 熟考する／考慮するs, I visit frequently a 研究室／実験室 所有するing extraordinarily 完全にする 施設s for the carrying on of 実験s. I have a home of my own, delightful in the extreme, 完全にする with library filled with 調書をとる／予約するs of 言及／関連—historical, 科学の, 医療の—and, in fact, with every type of literature. To us these 調書をとる／予約するs are as 相当な as those used on earth are to you. I have a music-room 含む／封じ込めるing every 方式 of sound-表現. I have pictures of rare beauty and furnishings of exquisite design. I am living here alone at 現在の, but friends frequently visit me as I do them in their homes, and if a faint sadness at times takes 所有／入手 of me, I visit those I loved most on earth.

From my windows undulating country of 広大な／多数の／重要な beauty is seen, and at a short distance away a house of community 存在するs, where many good souls working in my 研究室／実験室 live in happy concord. A dear old Chinaman, my 長，指導者 assistant, of 広大な／多数の／重要な help in 化学分析, is director, as it were, of this community. He is an admirable soul, of 抱擁する sympathy and endowed with a 広大な／多数の／重要な philosophy.

* Ibid., pp. 32-3.

Here is another description which 取引，協定s with this 事柄*:

It is very difficult to tell you about work in the spirit world. It is allotted to each one his 部分, によれば how he has 進歩d. If a soul has come direct from earth, or any 構成要素 world, he must then be taught all he has neglected in the former 存在, ーするために make his character grow to perfection. As he has made those on earth 苦しむ, so he himself 苦しむs. If he has a 広大な／多数の／重要な talent, that he brings to perfection here; for if you have beautiful music, or any other talent, we have them here much more. Music is one of the 広大な／多数の／重要な moving 軍隊s of our world; but although arts and talents are carried to their fullest, it is the 広大な／多数の／重要な work of all souls to perfect themselves for the Eternal Life.

There are 広大な／多数の／重要な schools to teach the spirit children. Besides learning all about the universe and other worlds, about other kingdoms under God's 支配する, they are taught lessons of unselfishness and truth and honour. Those who have learned first as spirit-children, if they should come into your world, make the finer characters.

Those who have spent all their 構成要素 存在 in 単に physical 労働s, have to learn everything when they come here. Work is a wonderful life, and those who become teachers of souls learn so much themselves. Literary souls become 広大な／多数の／重要な orators, and speak and teach in eloquent language. There are 調書をとる／予約するs, but of やめる a different 肉親，親類d from yours. One who has 熟考する／考慮するd your earth-法律s would go into the spirit-school as a teacher of 司法（官）. A 兵士, when he himself has learned the lessons of truth and honour, will guide and help souls, in any sphere or world, to fight for the 権利 約束 in God.

* "Thought Lectures," from The Spiritualists' Reader, p. 53.

In the author's Home Circle an intimate spirit spoke of her life in the beyond in answer to the question, "What do you do?"

"Music and children, loving and mothering and lots of other things besides. Far, far more here than on the old grey earth. Nothing in the people 一連の会議、交渉／完成する ever jars. That makes everything happier and more 完全にする."

"Tell us about your dwelling."

"It is lovely. I never saw any house on earth to compare with it. So many flowers!—a 炎 of colour in all directions and they have such wonderful scents, each one different, but all blending so deliciously."

"Can you see other houses?"

"No, it would spoil the peace if you could. One wants nature only at times. Every home is an oasis, as it were. Beyond is wonderful scenery and other 甘い homes 十分な of dear, 甘い, 有望な people 十分な of laughter and joy from the mere fact of living in such wonderful surroundings. Yes, it is beautiful. No earth mind can conceive the light and wonder of it all. The colours are so much daintier, and the whole 計画／陰謀 of the home life is so much more radiant."

Another 抽出する from the author's Home Circle may, perhaps, be excused, since these messages have been mixed with so much evidential 事柄 that they 奮起させる 完全にする 信用／信任 in those who have been in touch with the facts:

"For God's sake, strike at these people, these dolts who will not believe. The world so needs this know ledge. If I had only known this on earth it would have so altered my life—the sun would have shone on my grey path had I known what lay before me.

"Nothing jars over here. There are no crosscurrents. I am 利益／興味d in many things, mostly human, the 進歩 of human 開発, above all the regeneration of the earth-計画（する）. I am one of those who are working for the 原因（となる） on this 味方する 手渡す-and-glove with you.

"Never 恐れる; the light will be the greater for the 不明瞭 you have passed through. It will come very soon, as God wills it. Nothing can stand against that. No 力／強力にするs of 不明瞭 can stand for one minute against His light. All the （人が）群がる working against it will be swept away. Lean more on us, for our 力／強力にする to help is very 広大な／多数の／重要な.

[Where are you?]

"It is so difficult to explain to you the 条件s over here. I am where I would most wish to be, that is, with my loved ones, where I can keep in の近くに touch with you all on the earth-計画（する）.

[Have you food?]

"Not in your sense, but much nicer. Such lovely essences and wonderful fruits and other things besides, which you don't have on earth.

"Much を待つs you which will very much surprise you, all beautiful and high, and so 甘い and sunny. Life was a 準備 for this sphere. Without that training I could not have been able to enter this glorious, wonderful world. The earth is where we learn our lessons, and this world is our 広大な／多数の／重要な reward, our true and real home and life—the 日光 after the rain."

The 支配する is so enormous that it can only be touched upon in general 条件 in a 選び出す／独身 一時期／支部. The reader is referred to the wonderful literature which has grown up, hardly noticed by the world, around the 支配する. Such 調書をとる／予約するs as 宿泊する's "Raymond," Vale Owen's "Life Beyond the 隠す," Mrs. Platts's "The 証言，証人／目撃する," 行方不明になる Walbrook's "事例／患者 of Lester Coltman," and many other 容積／容量s give （疑いを）晴らす and 一貫した 代表s of the life beyond.

In reading the 非常に／多数の accounts of life in the hereafter, one 自然に asks oneself how far they are to be 信用d. It is 安心させるing to find how 大いに they are in 協定, which is surely an argument for their truth. It might be 競うd that this 協定 is 予定 to their all 存在 derived, consciously or not, from some ありふれた source, but this is an untenable supposition. Many of them come from people who could by no means have learned the 見解（をとる）s of others, and yet they agree even in small and rather ありそうもない 詳細（に述べる）s. In Australia, for example, the author 診察するd such accounts written by men living in remote places who were honestly amazed at what they had themselves written. One of the most striking 事例／患者s is that of Mr. Hubert むちの跡s.* This gentleman, who had been, and かもしれない is, a sceptic, read an account by the author of after-life 条件s, and then 追跡（する）d up a script which he had himself written years before and had been received by him with amused incredulity. He wrote: "After reading your article I was struck, almost startled, by the circumstance that the 声明s which had 趣旨d to be made to me regarding 条件s after death 同時に起こる／一致するd—I think almost to the smallest 詳細（に述べる）—with those you 始める，決める out as the result of your collation of 構成要素 得るd from many sources." The 残りの人，物 of Mr. むちの跡s's 結論s will be 設立する in the 虫垂.

* The New 発覚, p. 146.

Had this philosophy all turned upon the 広大な／多数の／重要な white 王位 and perpetual adoration around it, it might be 始める，決める 負かす／撃墜する as some reflection of that which we have all been taught in our childhood. But it is very different—and surely very much more reasonable. An open field is predicated for the 開発 of all those capacities with which we have been endowed. Orthodoxy has permitted the continued 存在 of 王位s, 栄冠を与えるs, harps, and other celestial 反対するs. Is it not more sensible to suppose that if some things can 生き残る, all things can 生き残る, in such form as 控訴s the 環境? As we 調査する all the 憶測s of mankind, perhaps the Elysian fields of the 古代のs and the happy 追跡（する）ing-grounds of the Red Indians are nearer the actual facts than any fantastic 贈呈 of heaven and hell which the ecstatic 見通し of theologians has conjured up.

So workaday and homely a heaven may seem 構成要素 to many minds, but we must remember that 進化 has been very slow upon the physical 計画（する）, and it is slow also upon the spiritual one. In our 現在の lowly 条件 we cannot 推定する／予想する at one bound to pass all 中間の 条件s and 達成する to what is celestial. This will be the work of centuries—かもしれない of moons. We are not fit yet for a 純粋に spiritual life. But as we ourselves become finer, so will our 環境 become finer, and we shall 発展させる from heaven to heaven until the 運命 of the human soul is lost in a 炎 of glory whither the 注目する，もくろむ of imagination may not follow.

APPENDIX

NOTE TO CHAPTER II

THE MEDIUMSHIP OF THE REV. W. STAINTON MOSES

DESCRIBING an experience of levitation, Stainton Moses 令状s:

As I was seated in the corner of the inner room my 議長，司会を務める was drawn 支援する into the corner and then raised off the 床に打ち倒す about a foot, as I 裁判官d, and then al 借りがあるd to 減少（する） to the 床に打ち倒す whilst I was carried up in the corner. I 述べるd my 明らかな movement to Dr. and Mrs. S., and took from my pocket a lead pencil with which, when I became 静止している, I made a 示す on the 塀で囲む opposite to my chest. This 示す is as 近づく as may be six feet from the 床に打ち倒す. I do not think my posture was changed, and I was lowered very gently until I 設立する myself in my 議長，司会を務める again. My sensation was that of 存在 はしけ than the 空気／公表する. No 圧力 on any part of the 団体／死体; no un consciousness or entrancement. From the position of the 示す on the 塀で囲む it is （疑いを）晴らす that my 長，率いる must have been の近くに to the 天井. My 発言する／表明する, Dr. S. told me afterwards, sounded oddly away up in the corner, as if my 長，率いる were turned from the （米）棚上げする／（英）提議する, as it was によれば my 観察 and the 示す I made. The ascent, of which I was perfectly conscious, was very 漸進的な and 安定した, not unlike that of 存在 in a 解除する, but without any perceptible sensation of 動議 other than that of feeling はしけ than the atmosphere. My position, as I have said, was 不変の. I was 簡単に levitated and lowered to my old place.

Of the passage of 事柄 through 事柄 we have this instance 関係のある:

On August 28 (1872) seven 反対するs from different rooms were brought into the s饌nce-room; on the 30th, four, and amongst them a little bell from the 隣接するing dining-room. We always left gas brightly 燃やすing in that room and in the hall outside, so that if the doors were opened even for a moment a 炎 of light would have been let into the dark room in which we sat. As this never happened, we have 十分な 保証／確信 from what Dr. Carpenter considers the best 当局, ありふれた Sense, that the doors remained の近くにd. In the dining-room there was a little bell. We heard it 開始する to （犯罪の）一味, and could trace it by its sound as it approached the door which separated us from it. What was our astonishment when we 設立する that in spite of the の近くにd door the sound drew nearer to its! It was evidently within the room in which we sat, for the bell was carried 一連の会議、交渉／完成する the room, （犯罪の）一味ing loudly the whole time. After 完全にするing the 回路・連盟 of the room, it was brought 負かす／撃墜する, passed under the （米）棚上げする／（英）提議する, coming up の近くに to my 肘. It rang under my very nose, and went 一連の会議、交渉／完成する about my 長，率いる, then passed 一連の会議、交渉／完成する the circle, （犯罪の）一味ing の近くに to the 直面するs of all. It was finally placed upon the （米）棚上げする／（英）提議する. I do not wish to theorize, but this seems to the to 配置する／処分する／したい気持ちにさせる of arguments which would put 今後 the theory of our 存在 psychologized, or of the 反対する coming 負かす／撃墜する the chimney, as an explanation of this difficult 支配する.

Dr. Speer thus 述べるs the 外見 of a spirit light and a materialized 手渡す on August 10, 1873:

A large globe of light rose from the 味方する of the （米）棚上げする／（英）提議する opposite to me, and sailed up to the level of our 直面するs, and then 消えるd. It was followed by several more, all of which rose up from the 味方する opposite to me, and いつかs to the 権利 and いつかs to the left of the medium. At request the next light was placed slowly in the centre of the （米）棚上げする／（英）提議する. It was 明らかに as large as a shaddock, and was surrounded with drapery. At this time the medium was 入り口d, and the controlling spirit 知らせるd me that he would endeavour to place the light in the medium's 手渡す. Failing in this, he said he would knock on the （米）棚上げする／（英）提議する in 前線 of me. Almost すぐに a light （機の）カム and stood on the （米）棚上げする／（英）提議する の近くに to me. "You see; now listen—I will knock." Very slowly the light rose up and struck three 際立った blows on the （米）棚上げする／（英）提議する. "Now I will show you my 手渡す." A large, very 有望な light then （機の）カム up, and inside of it appeared the materialized 手渡す of the spirit. He moved the fingers about の近くに to my 直面する. The 外見 was as 際立った as can be conceived.

An example of strong physical 軍隊 is thus 記録，記録的な／記録するd by Stainton Moses:

We had 投機・賭けるd on one occasion, contrary to direction, to 追加する to our circle a strange member. Some trivial phenomena occurred, but the usual controlling spirit did not appear. When next we sat, he （機の）カム, and probably 非，不，無 of us will easily forget the sledge-大打撃を与える blows with which he smote the （米）棚上げする／（英）提議する. The noise was distinctly audible in the room below and gave one the idea that the （米）棚上げする／（英）提議する would be broken to pieces. In vain we withdrew from the （米）棚上げする／（英）提議する, hoping to 減らす the 力／強力にする. The 激しい blows 増加するd in intensity, and the whole room shook with their 軍隊. The direst 刑罰，罰則s were 脅すd if we again 干渉するd with the 開発 by bringing in new sitters. We have not 投機・賭けるd to do so again; and I do not think we shall easily be 説得するd to 危険 another 類似の objurgation.

NOTES TO CHAPTER XI

MR. WALES's AUTOMATIC WRITING

MR. WALES 令状s to the author:

I cannot think there was anything in my antecedent reading to account for this coincidence. I had certainly read nothing you had published on the 支配する, I had purposely 避けるd "Raymond" and 調書をとる／予約するs like it, in order not to vitiate my own results, and the 訴訟／進行s of the S.P.R. which I had read at that time, do not touch, as you know, upon after-death 条件s. At any 率 I 得るd, at さまざまな times, 声明s (as my 同時代の 公式文書，認めるs show) to the 影響 that, in this 固執するing 明言する／公表する of 存在, they have 団体／死体s which, though imperceptible by our senses, are as solid to them as ours to us, that these 団体／死体s are based on the general 特徴 of our 現在の 団体／死体s but beautified; that they have no age, no 苦痛, no rich and poor; that they wear 着せる／賦与するs and take nourishment; that they do not sleep (though they spoke of passing occasionally into a semiconscious 明言する／公表する which they called "lying asleep"—a 条件, it just occurs to me) which seems to correspond 概略で with the "hypnoidal" 明言する／公表する); that, after a period which is usually shorter than the 普通の／平均（する） lifetime here, they pass to some その上の 明言する／公表する of 存在; that people of 類似の thoughts, tastes, and feelings gravitate together; that married couples do not やむを得ず 再会させる, but that the love of man and woman continues and is 解放する／自由なd of elements which with us often militate against its perfect 現実化; that すぐに after death people pass into a 半分-conscious 残り／休憩（する）-明言する／公表する 継続している さまざまな periods, that they are unable to experience bodily 苦痛, but are susceptible at times to some mental 苦悩; that a painful death is "絶対 unknown," that 宗教的な beliefs make no difference whatever in the after-明言する／公表する, and that their life altogether is intensely happy, and no one having ever realized it could wish to return here. I got no 言及／関連 to "work" by that word, but much to the さまざまな 利益／興味s that were said to 占領する them. That is probably only another way of 説 the same thing. "Work" with us has come usually to mean "work to live," and that, I was emphatically 知らせるd, was not the 事例／患者 with them —that all the 必要物／必要条件s of life were somehow mysteriously "供給するd." Neither did I get any 言及／関連 to a 限定された "一時的な penal 明言する／公表する," but I gathered that people begin there at the point of 知識人 and moral 開発 where they leave off here; and since their 明言する／公表する of happiness was based おもに upon sympathy, those who （機の）カム over in a low moral 条件 failed at first for さまざまな lengths of time to have the capacity to 高く評価する／（相場などが）上がる and enjoy it.

THE END

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