Physical Manifestations: A Theory

72. The existence of spirits being demonstrated by reasoning and by facts, as well as the possibility for them to act upon matter, it remains now to know how this action is performed, and how they manage to make tables and other inert bodies move. One thought naturally presents itself, and that was our own: as it was contradicted by the spirits, who gave us quite a different explanation, one we were far from expecting, it is an evident proof that their theory was not our opinion. As to the first thought, every one, as well as ourselves, might be likely to have it; but as to the theory of the spirits, we believe it never has entered into any person's mind. It will easily be recognized as superior to ours, though less simple, because it gives the solution of a crowd of other facts which found no satisfactory explanation in our idea.

72. Reason and facts have demonstrated that spirits exist and can act on matter. We must now learn how they do this, and how they make tables and other lifeless objects move. One idea naturally occurred to us. But the spirits contradicted it and gave us a very different explanation, one we had not expected. This clearly proves that their theory was not our own opinion. Anyone might have had our first idea. But we believe the spirits' theory has never occurred to anyone. It will easily be recognized as superior to ours, though less simple. That is because it explains many other facts that our idea could not satisfactorily explain.

73. From the moment in which the nature of the spirits is known, their human form, the semi-material properties of the périsprit, the mechanical action they can have on matter, that among the facts of apparition, fluidic and even tangible hands have been seen to grasp objects and transport them, it was natural to believe that the spirit simply used his hands to make the table turn, and that he sustained it in the air by the strength of his arm. But, in that case, what necessity for a medium? Cannot the spirit act alone? for the medium, who most often rests his hands in a sense contrary to the movement, or even does not rest them at all, evidently cannot second the spirit by any muscular action whatever. Let us first allow the spirits whom we questioned on the subject to speak.

73. Once the nature of spirits is known, so are their human form and the semi-material properties of the périsprit. We also know that spirits can act mechanically on matter. In apparitions, fluidic and even tangible hands have been seen to grasp and carry objects. It was therefore natural to believe that a spirit simply used his hands to turn the table. By this account, he also held it in the air with the strength of his arm. But if that were so, why would a medium be needed? Can the spirit not act alone? The medium most often rests his hands in a direction contrary to the movement, or does not rest them on the table at all. Clearly, then, he cannot help the spirit by any muscular action. Let us first hear from the spirits we questioned on the subject.

74. The following answers were given to us by the spirit of St. Louis: they have since been confirmed by many others.

74. The spirit of St. Louis gave us the following answers. Many others have since confirmed them.

1. Is the universal fluid an emanation from the Divinity?

1. Does the universal fluid come from God?

"No."

"No."

2. Is it a creation of the Divinity?

2. Did God create it?

"All is created, except God."

"Everything is created except God."

3. Is the universal fluid at the same time the universal element?

3. Is the universal fluid also the universal element?

"Yes; it is the elementary principle of all things?"

"Yes, it is the basic principle of all things?"

4. Has it any relation to the electric fluid whose effects we know?

4. Is it related to the electric fluid whose effects we know?

"It is its element."

"It is its element."

5. What is the state in which the universal fluid is presented to us in its greatest purity?

5. In what state does the universal fluid appear to us in its purest form?

"To find it in its absolute purity, you must mount to the pure spirits; in your world it is always more or less modified to form the compact matter that surrounds you; at the same time you may say that the state in which it approaches most nearly to purity, is that of the fluid you call animal magnetic fluid."

"To find it in absolute purity, you must ascend to the pure spirits. In your world, it is always modified to some degree to form the solid matter around you. At the same time, you may say it comes closest to purity in the fluid you call animal magnetic fluid."

6. It has been said that the universal fluid is the source of life; is it at the same time the source of intelligence?

6. It has been said that the universal fluid is the source of life. Is it also the source of intelligence?

"No; this fluid animates only matter."

"No. This fluid gives life only to matter."

7. Since it is this fluid which composes the périsprit, it appears to be there in a kind of condensed state, which approximates it, up to a certain point, to matter so called.

7. Since this fluid makes up the périsprit, it appears to be somewhat condensed there. This makes it similar to what we call matter, up to a point.

"Up to a certain point, as you say, for it has not all its properties: it is more or less condensed, according to the worlds."

"To a certain extent, as you say, because it does not have all its properties. It is more or less condensed, depending on the world."

8. What is the operation by which a spirit moves a solid body?

8. How does a spirit move a solid body?

"He combines a portion of the universal fluid with the fluid exhaled from the medium suitable to this effect."

"He combines some of the universal fluid with fluid given off by the medium that is suitable for this effect."

9. Do the spirits raise the table with the aid of their members in some degree solidified?

9. Do the spirits lift the table using limbs that have become partly solid?

"This answer will not yet lead to what you desire. When a table is moved under your hands, the spirit evoked draws from the universal fluid what animates the table with a factitious life. The table thus prepared, the spirit attracts it and moves it under the influence of his own fluid thrown off by his will. When the mass he wishes to move is too heavy for him, he calls to his aid spirits who are in the same condition as himself. By reason of his ethereal nature, the spirit proper cannot act on gross matter without intermediary, that is to say, without the link that unites it to matter: this link, which you call périsprit, gives you the key to all material spirit phenomena. I believe I have expressed myself clearly enough for you to understand."

"This answer will not yet give you what you want. When a table moves under your hands, the summoned spirit draws from the universal fluid what gives the table an artificial life. Once the table is prepared, the spirit attracts and moves it using its own fluid, which it releases through its will. When the object it wants to move is too heavy, it calls on spirits in the same condition to help. Because of its ethereal nature, the spirit itself cannot act on physical matter without an intermediary. This intermediary is the link that connects the spirit to matter. This link, which you call périsprit, is the key to all physical spirit phenomena. I believe I have explained myself clearly enough for you to understand."

Remark. We call attention to this first phrase: this answer will not yet lead to what you desire. The spirit had perfectly understood that all the preceding questions were asked only to arrive at this, and he alluded to our thought, which, in fact, expected quite a different answer, that is to say, the confirmation of our idea on the method by which the spirit makes the table move.

Remark. Note the first phrase: this answer will not yet lead to what you desire. The spirit understood perfectly that all the earlier questions were asked only to reach this one. He referred to what we were thinking. In fact, we expected a very different answer, one that would confirm our idea of how the spirit makes the table move.

10. Are the spirits he calls to his aid inferior? are they under his orders?

10. Are the spirits he calls on for help inferior? Are they under his command?

"Equal, almost always; sometimes they come of themselves."

"Almost always equal. Sometimes they come on their own."

11. Are all spirits able to produce phenomena of this kind?

11. Can all spirits produce this kind of phenomenon?

"The spirits who produce these effects are always inferior spirits, who are not entirely disengaged from all material influence."

"The spirits who cause these effects are always inferior spirits. They are not yet completely free from material influence."

12. We understand that the superior spirits are not occupied by things that are beneath them; but we ask if, by reason of their being more dematerialized, they would have the power if they had the will?

12. We understand that superior spirits do not concern themselves with things beneath them. But does being less material give them the power to do so if they wish?

"They have the moral strength, as the others have the physical strength; when they require this strength, they make use of those who possess it. Have they not told you that they make use of inferior spirits as you do of porters?"

"They have moral strength, just as the others have physical strength. When they need physical strength, they use those who have it. Haven't they told you that they use inferior spirits as you use porters?"

Remark. It has been said that the density of the périsprit, if one may so express it, varies according to the state of the worlds; it appears that it varies also in the same world according to individuals. Among the morally advanced spirits, it is more subtile, and approximates to that of the elevated spirits: among the inferior spirits, on the contrary, it approximates to matter, which is the reason these spirits of low state preserve so long the illusions of the terrestrial life; they think and act as if they were still living; they have the same desires, and we might almost say the same sensuality. This coarseness of the périsprit giving to it more affinity with matter, makes the inferior spirits more fitted for physical manifestations. It is for the same reason that a man of the world accustomed to the labor of intellect, whose body is frail and delicate, cannot carry a heavy burden like a porter. Matter, with him, is in a manner, as it were, less compact, the organs less resistant; he has less nervous fluid. The périsprit being to the spirit what the body is to man, and its density being according to the degree of inferiority of the spirit, it takes the place of muscular force; that is to say, gives him, over the fluids necessary for manifestations, a greater power than those have whose nature is more ethereal. If an elevated spirit desires to produce such effects, he does what delicate people amongst us do; he has it done by a spirit of the trade.

Remark. It has been said that the density of the périsprit, if one may call it that, varies with the state of the worlds. It also seems to vary among individuals in the same world. Among morally advanced spirits, it is finer and closer to that of elevated spirits. Among inferior spirits, it is closer to matter. This is why spirits in a low state retain the illusions of earthly life for so long. They think and act as if they were still alive. They have the same desires and, one might almost say, the same sensuality. The coarseness of the périsprit gives it a greater affinity with matter. This makes inferior spirits better suited to physical manifestations. For the same reason, a man of the world who is accustomed to intellectual work may have a frail, delicate body. He cannot carry a heavy burden as a porter can. In him, matter is, in a way, less compact, and the organs are less resilient. He has less nervous fluid. The périsprit is to the spirit what the body is to a person. Its density depends on the degree of the spirit’s inferiority. It takes the place of muscular strength. In other words, it gives the spirit greater power over the fluids needed for manifestations than more ethereal spirits have. If an elevated spirit wants to produce such effects, he does what delicate people among us do. He has it done by a spirit of the trade.

13. If we have thoroughly understood what you have said, the vital principle resides in the universal fluid; the spirit draws in this fluid the semi-material envelope which constitutes his périsprit, and it is by means of this fluid that he acts on inert matter. Is it so?

13. If we have understood you fully, the vital principle is in the universal fluid. The spirit draws from this fluid the semi-material covering that makes up his périsprit. He also uses this fluid to act on inert matter. Is that correct?

"Yes; that is to say, he animates matter with a kind of factitious life; the matter is animated with animal life. The table that moves under your hands lives like the animal; it obeys the intelligent being. It is not he who pushes it as a man does a burden; when the table is raised, it is not the spirit who raises it by strength of arm, it is the animated table that obeys the impulse given by the spirit."

"Yes. That is, he gives matter a kind of artificial life. The matter is given animal life. The table that moves under your hands lives like an animal. It obeys the intelligent being. He does not push it as a person pushes a load. When the table rises, the spirit does not lift it by force. The living table obeys the impulse given by the spirit."

14. What is the part of a medium in this matter?

14. What role does a medium play in this matter?

"I have said it; the fluid of the medium is combined with the universal fluid accumulated by the spirit: the union of these two fluids is necessary; that is to say, the animalized fluid with the universal fluid, to give life to the table. But remark that this life is only momentary; it is extinguished with the action, and often before the end of the action, as soon as the quantity of fluid is insufficient to animate it."

“I have said it: the medium’s fluid combines with the universal fluid accumulated by the spirit. Both fluids, the animalized fluid and the universal fluid, must unite to give life to the table. But note that this life lasts only a moment. It ends when the action stops, and often before the action ends, as soon as there is too little fluid to animate the table.”

15. Can the spirit act without the concurrence of a medium?

15. Can the spirit act without a medium's help?

"It can act in spite of the medium; that is to say, that no doubt many persons serve as auxiliaries to the spirits for certain phenomena. The spirit draws from them, as from a source, the animalized fluid he needs; it is thus that the concurrence of the medium, as you understand it, is not always necessary; which is the case particularly in spontaneous phenomena."

"It can act against the medium's will. In other words, many people no doubt help spirits produce certain phenomena. The spirit draws the animalized fluid it needs from them, as if they were a source. So the medium's participation, as you understand it, is not always necessary. This is especially true of spontaneous phenomena."

16. Does the animated table act with intelligence? Does it think?

16. Does the animated table act intelligently? Does it think?

"It thinks no more than the stick with which you make an intelligent sign; but the vitality with which it is animated permits it to obey the impulse of an intelligence. Understand that the table that moves does not become spirit, and that it has of itself neither thought nor will."

"It thinks no more than a stick you use to make a meaningful sign. But the life that animates it allows it to obey the direction of an intelligence. Understand that the moving table does not become a spirit. It has no thoughts or will of its own."

Remark. We often use an analogous expression in our usual language; we say of a wheel that turns quickly, that it is animated with a rapid movement.

Remark. We often use a similar expression in everyday speech. We say that a fast-turning wheel is animated by rapid movement.

17. Which is the preponderating cause in the production of this phenomena, the spirit or the fluid?

17. Which plays the greater role in producing this phenomenon, the spirit or the fluid?

"The spirit is the cause, the fluid is the instrument; both are necessary."

"The spirit is the cause, and the fluid is the tool. Both are necessary."

18. What part does the will of the medium play in this case?

18. What role does the medium's will play in this case?

"To call the spirits, and to second them in the impulse given to the fluid."

"To call the spirits and help them set the fluid in motion."

Is the action of the will always indispensable?

Is an act of will always necessary?

"It adds to the power, but is not always necessary, since the movement can take place against and in spite of that will; this is a proof that there is a cause independent of the medium."

"It adds to the power, but it is not always necessary. The movement can happen even against that will. This proves that there is a cause independent of the medium."

Remark. The contact of the hands is not always necessary to make an object move. It is so more often to give the first impulse; but once the object is animated, it can obey the will without material contact; that depends either on the power of the medium or the nature of the spirit. A first contact even is not always indispensable; there is proof of it in the spontaneous movements and displacements which no one has dreamed of calling forth.

Remark. Hands do not always need to touch an object to make it move. More often, contact is needed to give it the first push. But once the object is animated, it can obey the will without physical contact. This depends on either the medium’s power or the nature of the spirit. Even initial contact is not always necessary. This is proved by spontaneous movements and displacements that no one has thought of causing.

19. Why cannot every one produce the same effect? and why have not all mediums the same power?

19. Why can't everyone produce the same effect? And why don't all mediums have the same power?

"That depends on the organization, and the greater or less facility with which the combination of fluids can operate; then the spirit of the medium sympathizes more or less with the foreign spirits who find in him the necessary fluidic power. This power, like that of magnetizers, is greater or less. Under this relation there are persons who are altogether refractory; others with whom the combination operates only by an exertion of their will; others, finally, with whom it takes place so naturally and so easily, that they are not aware of it, and serve as instruments against their will, as we have already said." (See the next chapter, on Spontaneous Manifestations.)

"That depends on the person's constitution and on how easily the fluids can combine. It also depends on how much the medium's spirit sympathizes with the other spirits who find the necessary fluidic power in the medium. This power varies, just as it does in magnetizers. In this respect, some people are completely resistant. In others, the fluids combine only through an effort of will. Finally, in others, the combination happens so naturally and easily that they are unaware of it. As we have already said, they serve as instruments against their will." (See the next chapter, on Spontaneous Manifestations.)

Remark. Magnetism is, doubtless, the principle of these phenomena, but not such as we usually understand it. The proof is, that there are very powerful magnetizers who could not move a stand, and persons who cannot magnetize, children even, to whom it suffices only to touch the fingers on a heavy table to make it move; so, if the medianimic power is not by reason of the magnetic, it is that there is another cause.

Remark. Magnetism is undoubtedly the principle behind these phenomena, but not as we usually understand it. The proof is that some very powerful magnetizers cannot move a stand. Yet some people who cannot magnetize, even children, can move a heavy table simply by touching it with their fingers. So, if mediumistic power does not result from magnetic power, there must be another cause.

20. Can persons called electric be considered as mediums?

20. Can people called electric be considered mediums?

"These persons draw from themselves the fluid necessary to the production of the phenomena, and can act without the help of foreign spirits. Thus they are not mediums in the sense attached to this word; but a spirit can assist them, and profit by their natural disposition."

"These people draw from themselves the fluid needed to produce the phenomena. They can act without the help of other spirits. So they are not mediums in the usual sense of the word. But a spirit can help them and take advantage of their natural abilities."

Remark. There are persons, like somnambulists, who can act with or without the concurrence of a foreign spirit. (See, in chapter on Mediums, the article relative to Somnambulistic Mediums.)

Remark. Some people, like somnambulists, can act with or without the help of another spirit. (See the article on Somnambulistic Mediums in the chapter on Mediums.)

21. Is the spirit that acts on solid bodies in the substance of the bodies, or outside of it?

21. Is the spirit that acts on solid bodies inside the substance of those bodies, or outside it?

"Both; we have said that matter is no obstacle to spirits; they penetrate everything; a portion of the périsprit is identified, so to say, with the object it penetrates."

"Both. As we have said, matter is no obstacle to spirits. They pass through everything. A part of the périsprit becomes, so to speak, one with the object it passes through."

22. How does the spirit manage to strike? Does he make use of a material object?

22. How does the spirit strike? Does he use a physical object?

"No more than of his arms to raise the table. You well know that he has no hammer at his disposal. His hammer is the combined fluid put in action to move or to strike. When he moves, the light brings you the sight of the movements; when he strikes, the air brings you the sound."

"No more than he uses his arms to raise the table. You know he has no hammer available. His hammer is the combined fluid, which he uses to move or strike. When he moves, light lets you see the movements. When he strikes, air carries the sound to you."

23. We can understand that when he strikes on a hard body; but how can he make us hear noises or articulate sounds in the air?

23. We can understand that when he strikes a solid object. But how can he make us hear noises or spoken sounds in the air?

"Since he can act on matter, he can act on air as well as on the table. As to articulate sounds, he can imitate them, as he can all other noises."

"Since he can act on matter, he can act on the air as well as the table. He can also imitate speech, just as he can imitate all other noises."

24. You say that spirits do not use their hands to remove the table; yet, in certain visual manifestations, hands have been seen to appear whose fingers have wandered over the key-board of a piano, moved the keys, and caused sounds. Would it not seem that in this case the movement of the keys is produced by the pressure of the fingers? Is not this pressure as direct and real when it is felt on ourselves, when these hands leave imprints on the skin?

24. You say that spirits do not use their hands to move the table. Yet, in some visual manifestations, hands have appeared. Their fingers have moved over a piano keyboard, pressing the keys and producing sounds. Wouldn't it seem that the fingers' pressure moves the keys in this case? And when we feel these hands and they leave marks on our skin, isn't their pressure just as direct and real?

"You can understand the nature of spirits and their manner of acting only by comparisons, which give you an incomplete idea, and it is wrong to always wish to assimilate their processes to your own. Their processes must bear relation to their organization. Have I not told you that the fluid of the périsprit penetrates matter, and is identified with it, that it animates it with a factitious life? Well, when the spirit rests his fingers on the keys, he puts them there really, and even moves them; but it is not by muscular force that he presses the key: he animates it as he animated the table, and the key, which obeys his will, moves and strikes the chord. There is one thing you will have trouble in comprehending; it is this: that some spirits are so little advanced, and so material in comparison to the elevated spirits, that they still have the illusions of the terrestrial life, and believe they act as when they had their body; they can no more give a reason of the true cause of the effects they produce, than a peasant can give a reason for the theory of the sounds he articulates; ask them how they play on the piano, they will tell you they strike on it with their fingers, because they believe they do strike it; the effect is produced instinctively with them, without their knowing how, and yet by their will. When they make you hear words, it is the same thing."

"You can understand the nature of spirits and how they act only through comparisons, which give you an incomplete idea. It is wrong to keep trying to equate their processes with your own. Their processes must reflect their organization. Have I not told you that the fluid of the périsprit penetrates matter and becomes one with it? It gives matter an artificial life. Well, when a spirit rests his fingers on the keys, he really does place them there and even moves them. But he does not press the keys with muscular force. He gives each key life, as he gave life to the table. The key obeys his will, moves, and strikes the chord. You will have trouble understanding one thing. Some spirits are so little advanced and so material compared with elevated spirits that they still have illusions from earthly life. They believe they act as they did when they had bodies. They can no more explain the true cause of the effects they produce than a peasant can explain the theory behind the sounds he makes. Ask them how they play the piano, and they will tell you they strike the keys with their fingers. They say this because they believe they do strike them. The effect is produced instinctively, without their knowing how, yet still by their will. It is the same when they make you hear words."

Remark. It results, from these explanations, that spirits can produce all the effects that we produce ourselves, but by means appropriate to their organization: certain forces which are suited to them take the place of the muscles which are necessary to us to act; as gesture with the mute takes the place of speech, which he lacks.

Remark. These explanations show that spirits can produce all the effects we produce ourselves. But they do so by means suited to their nature. Certain forces suited to spirits take the place of the muscles we need to act. In the same way, gestures take the place of speech for a person who cannot speak.

25. Among the phenomena cited in proof of the action of an occult power, there are some evidently contrary to all the known laws of nature; does not doubt, then, seem to be permitted?

25. Some phenomena cited as proof of an occult power clearly contradict all known laws of nature. Does it not seem reasonable to doubt them, then?

"It is because man is far from knowing all the laws of nature; if he knew them all he would be a superior spirit. Every day, however, gives the lie to those who, thinking they know everything, presume to set bounds to nature; and they are none the less haughty. In constantly unvailing new mysteries God warns men to doubt their own lights, for the day will come when the science of the most learned will be put to confusion. Have you not every day examples of bodies animated by a movement capable of overcoming the force of gravity? Does not the bullet, shot into the air, momentarily overcome this force? Poor men, who think yourselves so learned, and whose silly vanity is every instant disconcerted, know that you are still very small."

"It is because people are far from knowing all the laws of nature. If they knew them all, they would be superior spirits. Yet every day proves wrong those who think they know everything and dare to set limits on nature. Even so, they remain arrogant. By constantly revealing new mysteries, God warns people to doubt their own understanding. For the day will come when the knowledge of the most learned will be thrown into confusion. Do you not see examples every day of objects moving in ways that can overcome gravity? Does a bullet shot into the air not overcome this force for a moment? Poor people, who think yourselves so learned, your foolish vanity is constantly being humbled. Know that you are still very small."

75. These explanations are clear, categorical, and without ambiguity; from them results this capital point: that the universal fluid, in which dwells the principle of life, is the principal agent of the manifestations, and that this agent receives its impulse from the spirit, whether incarnated or wandering. This fluid condensed constitutes the périsprit, or semi-material envelope of the spirit. In the state of incarnation, the périsprit is united to the matter of the body; in the wandering state it is free. When the spirit is incarnate, the substance of the périsprit is more or less bound, more or less adherent, if we may so express it. With certain persons there is a kind of emanation of this fluid from their organization; and it is this, properly speaking, that constitutes mediums for physical manifestations. The emission of the animalized fluid may be more or less abundant, its combination more or less easy, from whence mediums more or less powerful; it is not permanent, which explains the intermittence of the power.

75. These explanations are clear, definite, and unambiguous. They establish this crucial point: the universal fluid contains the principle of life and is the main agent of manifestations. The fluid receives its impulse from the spirit, whether incarnate or wandering. When condensed, this fluid forms the périsprit, the spirit's semi-material covering. When the spirit is incarnate, the périsprit is joined to the matter of the body. In the wandering state, it is free. When the spirit is incarnate, the substance of the périsprit is bound to the body more or less tightly. In certain people, this fluid seems to flow out from their bodies. This is what makes them mediums for physical manifestations. The animalized fluid may flow out in greater or smaller amounts, and it may combine more or less easily. This is why some mediums are more powerful than others. The fluid does not flow out constantly, which explains why the power comes and goes.

76. Let us cite a comparison. When one has the will to act materially on a given point at a distance, it is the thought that wills; but the thought alone cannot go to strike the point; an intermediary is necessary, which it directs—a stick, a projectile, a current of air, &c. Remark, too, the thought does not act directly on the stick, for if it is not touched it will not act alone. The thought, which is but the incarnated spirit within us, is united to the body by the périsprit; but it can no more act on the body without the périsprit, than it can act on the stick without the body; it acts on the périsprit because it is the substance with which it has the greatest affinity; the périsprit acts on the muscles, the muscles grasp the stick, and the stick strikes its aim. When the spirit is not incarnate, a foreign auxiliary is necessary; this auxiliary is the fluid by which he fits the object to follow the impulse of his will.

76. Consider a comparison. When we want to act physically on a distant point, it is thought that wills the action. But thought alone cannot strike the point. It needs an intermediate means that it can direct, such as a stick, a projectile, or a current of air. Notice, too, that thought does not act directly on the stick. If no one touches it, the stick will not act on its own. Thought is simply the incarnated spirit within us. It is connected to the body by the périsprit. But thought cannot act on the body without the périsprit, just as it cannot act on the stick without the body. It acts on the périsprit because that is the substance with which it has the greatest affinity. The périsprit acts on the muscles, the muscles grasp the stick, and the stick strikes its target. When the spirit is not incarnate, it needs an external aid. This aid is the fluid through which the spirit enables the object to respond to the impulse of its will.

77. Thus, when an object is put in motion, raised or thrown into the air, the spirit does not grasp, push, or raise it, as we should, with the hand; he saturates it, so to say, with his fluid, combined with that of the medium, and the object, thus momentarily vivified, acts like a living being, with this difference, that, having no will of its own, it follows the impulse of the will of the spirit.

77. So, when an object moves, rises, or is thrown into the air, the spirit does not grasp, push, or lift it by hand, as we would. Instead, the spirit, so to speak, saturates the object with his fluid, combined with the medium's fluid. The object is thus temporarily brought to life and acts like a living being. But unlike a living being, it has no will of its own, so it follows the spirit's will.

Since the vital fluid emitted in some way by the spirit, gives a factitious and momentary life to inert bodies; since the périsprit is but this same vital fluid, it follows that when the spirit is incarnate, it is he who gives life to the body, by means of his périsprit; he remains united to it as long as the organization permits; when he withdraws, the body dies. Now, if, instead of a table, a statue of wood were made, and acted on as is the table, we will have a statue that will move, will strike, will answer by its movements and by its blows; in a word, we shall have a statue momentarily animated by an artificial life; we say talking tables, we could also say talking statues. What a light this theory throws on a crowd of phenomena hitherto without solution! How many allegories and mysterious effects does it not explain?

The spirit somehow emits a vital fluid that gives inert bodies an artificial, temporary life. The périsprit is this same vital fluid. It follows that, when the spirit is incarnate, it gives life to the body through its périsprit. The spirit remains joined to the body as long as the body’s structure permits it. When the spirit withdraws, the body dies. Now suppose a wooden statue were made instead of a table and acted on in the same way. The statue would move, strike, and answer through its movements and blows. In short, the statue would be temporarily animated by an artificial life. We speak of talking tables, but we could also speak of talking statues. What light this theory throws on the many phenomena that have remained unexplained until now! How many allegories and mysterious effects it explains!

78. But the incredulous object that the fact of raising tables without a support is impossible, because it is contrary to the law of gravity. We will answer them, firstly, that their denial is not a proof; secondly, that if the fact exists, it may well be contrary to all the known laws; that would prove one thing, that it must rest on unknown law, and that those who deny cannot pretend to know all the laws of nature. We have just explained this law, but it is no reason that it may be accepted by them, precisely because it is given by spirits, who have left their terrestrial clothing instead of being by spirits who still have it, and have seats in the Academy. In such a manner that if the spirit of Arago living had given this law, they would have accepted it with their eyes shut; but given by the spirit of Arago dead, it is a Utopia; and why so? because they believe that, Arago being dead, everything in him is dead. We have not the pretension to dissuade them; yet, as this objection might embarrass some people, we shall try to answer it, putting ourselves at their stand-point, that is to say, by making abstract for an instant of the theory of factitious animation.

78. But skeptics object that raising tables without support is impossible because it contradicts the law of gravity. We answer, first, that their denial proves nothing. Second, if the fact is real, it may well contradict all known laws. That would prove one thing: it must rest on an unknown law. Those who deny it cannot claim to know all the laws of nature. We have just explained this law, but that is no reason to expect the skeptics to accept it. After all, it was given by spirits who have left their earthly bodies, not spirits who still inhabit them and hold seats in the Academy. If the living spirit of Arago had given this law, they would have accepted it with their eyes closed. But when the spirit of the dead Arago gives it, they call it a fantasy. Why? Because they believe that, since Arago is dead, everything in him is dead. We do not claim that we can convince them otherwise. Yet this objection might trouble some people, so we will try to answer it from their point of view. For the moment, we will set aside the theory of artificial animation.

79. When the space under the bell of the pneumatic machine is emptied, this bell adheres with such force that it is impossible to raise it, on account of the weight of the column of air that rests upon it. Let the air enter, and the bell rises with the utmost facility, because the air below counterbalances the air above; at the same time, left to itself, it will remain on the platform by virtue of the force of gravity. Now, let the air below be compressed till it have a density greater than that above, the bell will be raised in spite of gravity; if the current of air is rapid and violent it could be sustained in space without visible support, in the manner of those toys that are made to flutter in a waterfall. The universal fluid, then, which is the element of all matter, being accumulated around the table, why should it not have the property to diminish or increase its specific relative weight, as the air for the bell of the pneumatic machine, as hydrogen gas for balloons, without its being considered against the law of gravity? Do you know all the properties and all the power of this fluid? No: well, do not deny a fact because you cannot explain it.

79. When the space under the bell of an air pump is emptied, the bell sticks to the platform so firmly that it cannot be lifted. This is because of the weight of the column of air pressing on it. Let air in, and the bell rises very easily. The air below it counterbalances the air above. At the same time, if left alone, the bell will remain on the platform because of gravity. Now compress the air below until it is denser than the air above. The bell will rise despite gravity. If the current of air is fast and strong, it could hold the bell in the air without visible support. It would be like those toys made to flutter in a waterfall. The universal fluid which is the element of all matter, can accumulate around the table. Why, then, should it not be able to decrease or increase the table’s relative weight? Air does this for the bell of the air pump, and hydrogen gas does it for balloons. Why should this be considered contrary to the law of gravity? Do you know all the properties and all the power of this fluid? No. Well, do not deny a fact because you cannot explain it.

80. Let us return to the theory of the movement of the table. If, by the means indicated, the spirit can raise a table, he can raise anything else; an easy-chair, for instance. If he can raise an easy-chair, he can, with a sufficient force, raise at the same time a person seated on it. This is the explanation of this phenomenon, which Mr. Home has produced a hundred times, on himself and other persons; he renewed it during a voyage to London, and in order to prove that the spectators were not the sport of an optical illusion, he made a mark on the wall with a pencil, and persons passed beneath him. It is said Mr. Home is a powerful medium for physical effects; he was in this case the efficient cause and the object.

80. Let us return to the theory of the table’s movement. If a spirit can raise a table by the means described, he can raise anything else, such as an armchair. If he can raise an armchair, he can also raise a person sitting in it, if he has enough force. This explains a phenomenon that Mr. Home has produced a hundred times, both on himself and on others. He repeated it during a trip to London. To prove that the spectators were not experiencing an optical illusion, he made a pencil mark on the wall. People also passed beneath him. Mr. Home is said to be a powerful medium for physical effects. In this case, he was both the cause and the object of the phenomenon.

81. We spoke of the possible augmentation of weight; it is, in fact, a phenomenon sometimes produced, and which has nothing more anomalous than the prodigious resistance of the bell under the atmospheric column. Under the influence of some mediums, objects as light have been known to offer the same resistance, then suddenly yield to the slightest effort. In the experiment mentioned above, the bell in reality weighs neither more nor less by itself, but it appears heavier from the effect of the exterior cause that acts upon it; it is probably the same here. The table has always the same intrinsic weight, for the mass is not augmented, but a foreign force is opposed to its movement; and this cause may be in the ambient fluids that penetrate it, as that which augments or diminishes the apparent weight of the bell is in the air. Make the experiment of the pneumatic bell before an ignorant peasant; not understanding that it is the air he does not see that acts, it will not be difficult to persuade him it is the devil. It may be said, perhaps, that, this fluid being imponderable, its accumulation cannot augment the weight of an object. Agreed; but remark that if we used the word accumulation, it is by comparison, and not from absolute assimilation to the air. It is imponderable; so be it: at the same time nothing proves that it is so; its inmost nature is unknown to us, and we are far from being acquainted with all its properties.

81. We spoke of the possibility of increased weight. This phenomenon does sometimes occur. It is no more unusual than the tremendous resistance of the bell under the column of air. Under the influence of some mediums, objects just as light have been known to offer the same resistance. Then they suddenly yield to the slightest effort. In the experiment mentioned above, the bell itself weighs neither more nor less. It appears heavier because of an external force acting on it. The same is probably true here. The table always has the same inherent weight, because its mass has not increased. But an external force resists its movement. This force may lie in the surrounding fluids that penetrate the table. Likewise, the force that increases or decreases the bell’s apparent weight lies in the air. Perform the pneumatic bell experiment before an ignorant peasant. He will not understand that the air he cannot see is acting on the bell. It will not be difficult to persuade him that it is the devil. Perhaps someone will say that this fluid is weightless, so its buildup cannot increase an object’s weight. Agreed. But note that we used the word accumulation as a comparison, not because the fluid is exactly like air. Let us say it is weightless. Even so, nothing proves that it is. We do not know its innermost nature, and we are far from knowing all its properties.

Before having experimented on the weight of the air, no one suspected the effects of this same weight. Electricity is also ranked among the imponderable fluids; yet a body may be held back by an electric current, and offer a strong resistance to one who would raise it: it has in appearance increased in weight. It would be very illogical to conclude that no support exists, because we cannot see it. The spirit, then, may have levers that are unknown to us; Nature proves to us daily that her power does not stop at the evidence of our senses.

Before people experimented with the weight of air, no one suspected its effects. Electricity is also classed among the weightless fluids. Yet an electric current can hold an object down and strongly resist someone trying to lift it. The object appears to have gained weight. It would be very illogical to conclude that there is no support just because we cannot see it. Spirits, then, may have levers unknown to us. Nature shows us every day that its power goes beyond what our senses can detect.

We can explain only by a similar cause the singular phenomenon, of which there have been several examples, of a young person, feeble and delicate, raising with two fingers, without effort and as a feather, a strong, robust man, with the chair on which he is seated. This proves a cause foreign to the person; it is an intermitting of the faculty.

Only a similar cause can explain a strange phenomenon that has been observed several times. A frail young person effortlessly lifts a strong, sturdy man and the chair he is sitting on with two fingers, as if they were a feather. This proves that the cause is external to the person. The ability occurs only intermittently.