Spontaneous Physical Manifestations

82. The phenomena of which we have spoken are induced, but it sometimes happens that they take place spontaneously, without participation of the will; far from it, since they often become very importunate. The thought that they may be an effect of the imagination, over-excited by spirit ideas, is utterly excluded by the fact that they are produced among persons who never heard of spirit ideas, and at a moment they least expect them. These phenomena, which may be called practical natural Spiritism, are very important; for they cannot be suspected of connivance; this is why we ask persons who are engaged in spirit phenomena to gather all the facts of this nature which come to their knowledge, but, above all, to verify with care their reality, by a minute study of the circumstances, that they may be assured that they are not the sport of illusion or mystification.

82. The phenomena we have discussed are induced, but they sometimes happen spontaneously, without anyone willing them to occur. Indeed, they often become very troublesome. They cannot be dismissed as products of an imagination overexcited by ideas about spirits. They occur among people who have never heard of such ideas, and when they least expect them. These phenomena may be called practical natural Spiritism. They are very important because they cannot be suspected of involving collusion. That is why we ask people who study spirit phenomena to collect all such cases that come to their attention. Above all, they should carefully verify that the phenomena are real by studying the circumstances in detail. This will ensure that they are not being misled by illusion or deception.

83. Of all the spirit manifestations, the simplest and most frequent are sounds and rappings; here, especially, we must fear an illusion, for a crowd of natural causes might produce them—the wind whistling or moving an object, a body we ourselves move without perceiving it, an acoustic effect, a hidden animal, an insect, &c.; nay, even the pranks of evil jesters. Spirit noises have always a peculiar character, an intensity of sound and very varied tone, which render them easily recognizable, and do not allow them to be confounded with the cracking of the wood, the snapping of the fire, or the monotonous tic-tac of the pendulum: they are dry blows, sometimes hollow, feeble, and light, sometimes clear, distinct, and noisy, which change from place to place, and are repeated with mechanical regularity. Of all the means for making sure, the most efficacious, that which leaves no doubt of their origin, is their obedience to the will. If the blows come from a designated place, if they answer to the thought by their number or intensity, an intelligent cause for them cannot be disavowed; but the want of obedience in them is not always a contrary proof.

83. Of all spirit manifestations, the simplest and most common are sounds and rappings. Here, especially, we must guard against illusion, since many natural causes could produce them. Wind may whistle or move an object. We may move something ourselves without noticing. The sounds may also come from an acoustic effect, a hidden animal, an insect, or something similar. They may even be the pranks of malicious jokers. Spirit noises always have a distinctive character, loudness, and widely varying tones. These features make them easy to recognize. They cannot be confused with cracking wood, a snapping fire, or the monotonous ticking of a pendulum. They are sharp blows, sometimes hollow, faint, and light, sometimes clear, distinct, and loud. They move from place to place and are repeated with mechanical regularity. The most effective way to be sure is to see whether the blows obey a person's will. This leaves no doubt about their origin. If the blows come from a specified place or respond to a thought by their number or intensity, an intelligent cause cannot be denied. But if they do not obey, that is not always proof to the contrary.

84. Let us admit, now, that, by a minute verification, the certainty is acquired that the noises or other effects are real manifestations; is it rational to be afraid of them? No, assuredly; for in any case there could not be the least danger in them: persons who have been persuaded it is the devil, alone could be affected by them in a grievous manner,—as children are afraid of the loup-garou, man-wolf, or of Croque-mitaine.

84. Let us suppose that a careful investigation has confirmed that the noises or other effects are real manifestations. Is it reasonable to fear them? Certainly not, for they could not pose the slightest danger in any case. Only people convinced that the devil is responsible could be seriously affected by them. They are like children who fear the loup-garou, man-wolf, or Croque-mitaine.

It must be admitted that these manifestations acquire, under certain circumstances, a persistence and proportion very disagreeable, creating a very natural desire to be relieved of them. An explanation is unnecessary to this subject.

It must be admitted that, in some circumstances, these manifestations become unpleasantly persistent and extensive. It is natural to want relief from them. No explanation is needed on this point.

85. We have said that the physical manifestations have for their motive to call our attention to something, and to convince us of the presence of a power superior to man. We have said, also, that the elevated spirits are not engaged in these kinds of manifestations; they employ inferior spirits to produce them, as we employ servants for coarse work, and that with the motive we have indicated. This end once attained, the material manifestation ceases, because it is no longer necessary. One or two examples will make this thing better understood.

85. We have said that physical manifestations are meant to get our attention and convince us that a power greater than humanity exists. We have also said that elevated spirits do not produce these manifestations themselves. Instead, they use inferior spirits to produce them for the purpose we have described, just as we use servants for rough work. Once that purpose is achieved, the physical manifestation stops because it is no longer needed. One or two examples will make this clearer.

86. Several years ago, at the beginning of my studies on Spiritism, being one evening engaged in a work on that matter, rappings were heard around me for four consecutive hours; it was the first time that a similar thing had happened to me. I satisfied myself that it was from no accidental cause, but, at the moment, knew nothing more. I had, at this time, occasion frequently to see an excellent writing medium. The next day I questioned the spirit, who communicated by this medium, as to the cause of the rappings. "It is," he answered, "your familiar spirit, who wants to speak to you." "And what does he want to say to me?" "You may ask him yourself, for he is there."

86. Several years ago, when I was beginning to study Spiritism, I was working on the subject one evening. I heard rapping around me for four hours straight. It was the first time anything like this had happened to me. I made sure the rapping had no accidental cause, but at the time I knew nothing more. I often saw an excellent writing medium then. The next day, I asked the spirit who communicated through this medium what had caused the rapping. "It is your familiar spirit," he answered, "who wants to speak to you." "And what does he want to tell me?" "You can ask him yourself, for he is there."

Having then interrogated that spirit, he made himself known under an allegorical name (I have since known, from other spirits, that he belongs to a very elevated order, and has played a very important part in the world); he pointed out errors in my work, indicating to me the lines where they would be found, gave me useful and wise advice, and would come at my call whenever I wished to interrogate him. Since then, in fact, this spirit has never left me. He has given me many proofs of great superiority, and his benevolent and efficacious intervention has been manifested for me in the affairs of material life, especially on those bearing on metaphysics. But from our first conversation, the rappings ceased. What did he desire to effect? To enter into a regular communication with me; for that he must warn me. The warning given, then explained, regular relations established, the rappings became useless: this is why they ceased. The drum is no longer beaten to awaken the soldiers when once they are up.

When I questioned the spirit, he identified himself by an allegorical name. (I have since learned from other spirits that he belongs to a very elevated order and played a very important part in the world.) He pointed out errors in my work and showed me the lines where I would find them. He gave me useful and wise advice. Whenever I wished to question him, he would come at my call. In fact, this spirit has never left me since then. He has given me many proofs of his great superiority. His kind and effective help has been evident in my material affairs, especially those related to metaphysics. But after our first conversation, the rappings stopped. What did he want to achieve? He wanted to establish regular communication with me. To do that, he first had to alert me. Once the warning had been given and explained, and regular communication established, the rappings were no longer needed. That is why they stopped. The drum is no longer beaten to wake the soldiers once they are up.

A fact almost similar happened to one of our friends. For some time his room resounded with various noises, which became very annoying. Occasions being presented of interrogating the spirit of his father, by a writing medium, he ascertained what was wanted, did what he recommended, and after that nothing more was heard. It is to be remarked, that persons who have a regular and easy means of communication with the spirits are much more rarely subject to manifestations of this kind, which may be readily conceived.

Something very similar happened to one of our friends. For some time, his room was filled with various noises that became very annoying. When he had opportunities to question his father's spirit through a writing medium, he learned what the spirit wanted. He followed his father's advice, and after that, the noises stopped. It is worth noting that people who can communicate with spirits regularly and easily experience such manifestations much less often. This is easy to understand.

87. Spontaneous manifestations are not always limited to noises and rappings; they sometimes degenerate into real racket and disturbances; furniture and various objects overthrown, projectiles of all kinds thrown from without, doors and windows opened and shut by invisible hands, tiles broken,—which cannot be placed to the account of illusion. The overthrowing is often very effective, but often there is only the appearance. An uproar is heard, a sound of something falling and breaking with a crash, blocks of wood roll over the floor: running to the spot, everything is found tranquil and in order; then scarcely outside, when the tumult recommences.

87. Spontaneous manifestations are not always limited to noises and knocks. They sometimes turn into real commotion and disruption. Furniture and other objects are overturned, and all kinds of projectiles are thrown in from outside. Doors and windows are opened and shut by invisible hands, and tiles are broken. These things cannot be dismissed as illusions. Objects are often actually overturned, but often this only seems to happen. An uproar is heard, along with the sound of something falling and breaking with a crash. Blocks of wood roll across the floor. But when people rush to the spot, they find everything quiet and in order. They have scarcely left when the commotion begins again.

88. Manifestations of this kind are neither rare nor new; scarcely any local chronicle that does not possess some history of the kind. Fear has, doubtless, exaggerated the facts, which have been made to take proportions ridiculously gigantic, in passing from mouth to mouth; superstition aiding, the houses where they have happened have been reputed as haunted by the devil, and hence all the marvelous or terrible stories of ghosts. On its part, knavery has not let slip so excellent an occasion for working upon credulity, and that often to the profit of its own personal interests. Besides, it may be readily imagined what impression facts of this kind, even reduced to the reality, might have on weak characters, predisposed by education to superstitious ideas. The surest means of remedying the possible inconveniences, since they cannot be prevented, is to make known the truth. The simplest things are terrifying when their cause is unknown. When people shall have become familiarized with spirits, and when those to whom they are manifested no longer believe they have a legion of demons at their heels, they will no longer fear. In the "Revue Spirite" may be seen stated many authentic facts of this kind, among others, the history of the rapping spirit of Bergzabern, whose evil tricks lasted more than eight years (Nos. of May, June, and July, 1858); that of Dibbelsdorf (August, 1860); that of Noyers Street, Paris (August, 1860); that of the spirit of Castelrnaudary, under the title of History of an Infernal (February, 1860); that of the manufacturer of St. Petersburg (April, 1860); and many others.

88. Manifestations of this kind are neither rare nor new. Almost every local chronicle contains a story of this kind. Fear has undoubtedly exaggerated the facts as the stories passed from person to person, giving them ridiculously enormous proportions. Superstition also played a part. Houses where these events occurred gained a reputation for being haunted by the devil. This gave rise to all the marvelous or terrifying ghost stories. For their part, swindlers have not missed such an excellent chance to exploit people's credulity, often for their own gain. Even when reduced to the actual facts, such events can easily be imagined to affect people of weak character. Their upbringing has predisposed them to superstitious ideas. Since these events cannot be prevented, the surest way to remedy their possible ill effects is to make the truth known. The simplest things are frightening when their cause is unknown. Once people become familiar with spirits, those who experience their manifestations will no longer believe a legion of demons is pursuing them. Then they will no longer be afraid. The "Revue Spirite" contains many authentic accounts of this kind. Among them is the story of the rapping spirit of Bergzabern, whose malicious tricks lasted more than eight years (issues of May, June, and July, 1858). Others include the accounts of Dibbelsdorf (August, 1860) and Noyers Street, Paris (August, 1860). There is also the story of the spirit of Castelrnaudary, titled History of an Infernal (February, 1860), the story of the manufacturer of St. Petersburg (April, 1860), and many others.

89. Transactions of this nature have often the character of a real persecution. We know six sisters living together, who, for several years, found, every morning, their dresses dispersed, hidden under the roof, torn, and cut in pieces, whatever precautions they might take to put them under lock and key. It has often happened that persons in bed, and perfectly awake, have seen their curtains shaken, their coverings and pillows violently torn from them, have been raised up on their mattresses, and sometimes even thrown out of the bed. These doings are more frequent than is believed; but the most of the time, those who are the victims dare not speak of them, for fear of ridicule. To our own knowledge, certain individuals have been subjected to treatment for insanity, in order to cure them of what they supposed to be hallucinations, and thus have been made really crazy. Medicine cannot comprehend these things, because it admits as cause only the material element; from whence often result most fatal mistakes. History, some day, will tell of certain modes of treatment of the nineteenth century, as now it recounts certain processes of the middle ages. We entirely admit that some things are the work of malice or malevolence; but if, after every investigation, it is proved that it is not the work of man, it must be conceded that it is, as some will say, of the devil; we shall say, of spirits; but of what spirits?

89. Events of this kind often amount to real persecution. We know six sisters who live together. For several years, they found their dresses scattered, hidden under the roof, torn, or cut to pieces every morning. This happened no matter what precautions they took to lock them up. People in bed and perfectly awake have often seen their curtains shaken. Their covers and pillows have been violently pulled away. They have been lifted on their mattresses and sometimes even thrown out of bed. These events are more common than people believe. But most victims dare not speak of them for fear of ridicule. We know of people who were treated for insanity to cure them of what they believed were hallucinations. The treatment actually drove them insane. Medicine cannot understand these things because it recognizes only material causes. This often leads to the most disastrous mistakes. Someday, history will tell of certain nineteenth-century treatments, just as it now recounts certain practices of the Middle Ages. We fully admit that some such events are caused by spite or malice. But if every investigation proves that no human being is responsible, another cause must be admitted. Some will say the devil is responsible. We say spirits are responsible. But what kind of spirits?

90. Superior spirits no more amuse themselves with charivaris than grave and serious men do here. We have often made some of them come, that we might inquire into their motive in thus disturbing people. Most of them have had no other than amusement; these are light rather than wicked spirits, who laugh at the fears they occasion, and the useless researches that are made to discover the cause of the tumult. Often they set upon an individual whom they are pleased to vex, and pursue him from dwelling to dwelling; at other times they attach themselves to a locality, with no other motive than caprice. Sometimes, also, it is a vengeance they exercise, as we shall have occasion to show. In some cases their intention is more praiseworthy; they wish to call attention and be put en rapport, either to give some warning useful to the person, or to ask something for themselves. We have often known some of them to ask prayers, others to solicit the accomplishment, in their name, of a vow they had not been able to fulfill, others wishing to repair an evil they had committed while in this life. In general it is wrong to be afraid; their presence may be inopportune, but not dangerous. Of course there is a strong desire to be relieved from it, and usually what is done for that purpose has the directly contrary effect. If they are spirits who are amusing themselves, the more seriously the thing is taken, the more they persist in it, like mischievous children, who torment the more those who they see are impatient, and like to make cowards afraid. If one would be wise enough to laugh at their ill turns, they would grow weary and leave. We know a person who, far from being irritated, excited them, defying them to do such and such a thing, so that, at the end of a few days, they came no more. But, as we have said, there are those whose motive is less frivolous. For this reason it is always useful to know what they want. If they ask something, it is certain their visits will cease as soon as their desire can be satisfied. The best means to be informed in this respect, is to invoke the spirit by the intermediary of a good writing medium; by his answers we shall at once see with whom we have to do, and can act accordingly. If it be an unhappy spirit, charity will urge us to treat him with the respect he deserves; if it be an idle jester, we can act toward him without ceremony; if he is malevolent, we can pray God to make him better. In every case, prayer will always have a good result. But the gravity of the forms of exorcism make them laugh, and they care nothing about them. If we can enter into communication with them, we must distrust the burlesque or terrifying qualities they sometimes assume to play upon a person's credulity.

90. Superior spirits no more amuse themselves with charivaris than serious, respectable people do here. We have often summoned such spirits to ask why they disturb people. Most have no motive other than amusement. They are frivolous rather than wicked spirits, who laugh at the fear they cause and the futile searches for the source of the commotion. They often choose a person to torment and follow them from home to home. At other times, they attach themselves to a place for no reason beyond a whim. Sometimes they are taking revenge, as we shall show later. In some cases, their intentions are more praiseworthy. They want to attract attention and establish contact, either to give someone a useful warning or to ask for something themselves. We have often known some to ask for prayers. Others ask someone to fulfill a vow on their behalf that they themselves could not fulfill. Still others wish to make amends for a wrong they committed during their lives. In general, it is wrong to be afraid. Their presence may be inconvenient, but it is not dangerous. Naturally, people are eager to be rid of them. But what they usually do for that purpose has the opposite effect. If the spirits are amusing themselves, the more seriously people take the disturbance, the more the spirits persist. They are like mischievous children, who torment people more when they see them lose patience and enjoy frightening cowards. If people were wise enough to laugh at their tricks, the spirits would grow tired and leave. We know someone who, far from being annoyed, encouraged them and challenged them to do one thing or another. As a result, they stopped coming after a few days. But, as we have said, some have less frivolous motives. For this reason, it is always useful to find out what they want. If they ask for something, their visits will certainly stop as soon as their wish can be granted. The best way to find out is to summon the spirit through a good writing medium. Its answers will immediately show us whom we are dealing with, and we can act accordingly. If it is an unhappy spirit, charity will urge us to treat it with the respect it deserves. If it is an idle joker, we can deal with it without ceremony. If it is malicious, we can pray to God to make it better. In every case, prayer will always have a good result. But the solemn rituals of exorcism make such spirits laugh, and they pay no attention to them. If we can communicate with them, we must be wary of the comical or frightening appearances they sometimes adopt to play on a person's gullibility.

We shall return to treat this subject more in detail, and to speak of the causes that sometimes render prayer inefficacious, in the chapters on Haunted Places and Obsession.

We will discuss this subject in more detail in the chapters on Haunted Places and Obsession. There, we will also discuss why prayer sometimes fails.

91. These phenomena, though executed by inferior spirits, are often prompted by spirits of a more elevated order, for the purpose of convincing people of the existence of incorporeal beings of a power superior to man. The report that follows, even the terror it causes, call attention, and end by opening the eyes of the most skeptical. These find it easiest to place these phenomena to the score of imagination—a very convenient explanation, and one that dispenses with the necessity of making others; yet when objects are turned upside down, or thrown at your head, it requires a very complacent imagination to suppose such things are, when they are not. An effect of some kind is seen; this effect has, necessarily, a cause: if a cool and calm observation shows us that this effect is independent of all human will and all material cause,—if, further, it gives us evident signs of intelligence and free will, which is the most characteristic sign,—we are forced to attribute it to an unknown intelligence. What are these mysterious beings? This is what the spiritist studies teach us in the least contestable manner, by the means they give us to communicate with them. These studies teach us, above all, to separate what is real from the false or exaggerated in the phenomena we cannot explain. If an isolated effect be produced,—noise, movement, or apparition even,—the first thought should be that it is owing to an entirely natural cause, which is the most probable: then this cause must be sought for with the utmost care, and the intervention of spirits admitted only in good earnest: this is the way not to be deceived. For instance, he who, without any person being near him, receives a box on the ear, or blows of a stick on his back, as has been known, cannot doubt the presence of an invisible being.

91. Although lower spirits carry out these phenomena, higher spirits often prompt them to do so. Their purpose is to convince people that beings without bodies exist and have powers greater than humans. Reports of the phenomena, and even the terror they cause, attract attention. In the end, they open the eyes of the most skeptical. Skeptics find it easiest to blame imagination. This is a convenient explanation, since it removes the need to look for others. Yet when objects are overturned or thrown at your head, it takes a very accommodating imagination to suppose they are not real. An effect of some kind is observed, and every effect must have a cause. Suppose that cool and calm observation shows that the effect is independent of all human will and material causes. Suppose, further, that it shows clear signs of intelligence and free will, the most characteristic sign. Then we must attribute it to an unknown intelligence. What are these mysterious beings? Spiritist studies teach us this in the least disputable way, by giving us the means to communicate with them. Above all, these studies teach us to separate what is real from what is false or exaggerated in unexplained phenomena. If an isolated event occurs, whether a noise, a movement, or even an apparition, our first thought should be that it has an entirely natural cause. That is the most likely explanation. We must then search for that cause with the greatest care. We should accept the involvement of spirits only when we have good reason. This is how to avoid being deceived. For example, someone may be slapped on the ear or struck on the back with a stick when no one is nearby, as has been known to happen. That person cannot doubt the presence of an invisible being.

One should guard not only against recitals that may be more or less exaggerated, but against his own impressions, and not attribute everything he cannot understand to an occult origin. An infinity of very simple and very natural causes may produce effects strange at first sight, and it would be truly superstitious to fancy spirits always busy upsetting the furniture, breaking dishes, instigating the thousand and one household vexations, which it is most rational to place to the account of carelessness.

We should be wary not only of accounts that may be exaggerated, but also of our own impressions. We should not assume that everything we cannot understand has an occult origin. Countless simple, natural causes can produce effects that seem strange at first. It would be truly superstitious to imagine spirits constantly moving furniture, breaking dishes, and causing countless household annoyances. It is most reasonable to blame these annoyances on carelessness.

92. The explanations given of the movement of inert bodies naturally apply to all the spontaneous effects. The noises, though stronger than the table rappings, have the same cause; objects are thrown or displaced by the same force that raises any object soever. A circumstance comes in here to the support of this theory. It might be asked, Where is the medium in this case? The spirits have told us that, in such cases, there is always some one whose power is exercised against his will. Spontaneous manifestations are very rarely produced in isolated places; they almost always take place in inhabited houses, and through the presence of certain persons who exercise an influence without desiring it; these persons are real mediums, who themselves are ignorant of it, and whom, for that reason, we call natural mediums; they are to other mediums what natural somnambulists are to magnetic somnambulists, and quite as curious to observe.

92. The explanations for the movement of inanimate objects naturally apply to all spontaneous effects. Noises have the same cause, though they are louder than table raps. Objects are thrown or moved by the same force that raises any object. One circumstance supports this theory. One might ask, where is the medium in such cases? The spirits have told us that someone’s power is always exercised against their will. Spontaneous manifestations very rarely occur in isolated places. They almost always occur in inhabited houses, through the presence of certain people who exert an influence without intending to. These people are true mediums, though they do not know it themselves. For that reason, we call them natural mediums. They are to other mediums what natural sleepwalkers are to those induced to sleepwalk by magnetism, and are just as interesting to observe.

93. The voluntary or involuntary intervention of a person endowed with a special aptitude for the production of these phenomena, appears to be necessary in most cases, though there are cases in which the spirit appears to act alone; but then it might be that he could draw the animalized fluid elsewhere, and not from a person present. This explains why spirits, who surround us constantly, do not every moment produce disturbances. It is first necessary that the spirit should desire it; that he should have an end, a motive; without that he does nothing. Then, too, he must often find, exactly in the place where he desires to act, a suitable person to second him—a rare coincidence. Such a person coming unexpectedly, he profits by it. Notwithstanding the meeting of all those favorable circumstances, he might be prevented by a superior will, which does not permit him to act as he pleases. He might be permitted to act only within certain limits, and in a case where these manifestations would be considered useful, either as a means of conviction or trial, for the person who is the object of them.

93. In most cases, these phenomena seem to require help from someone with a special ability to produce them. This help may be voluntary or involuntary. In some cases, however, the spirit seems to act alone. But even then, he may draw the animalized fluid from elsewhere, rather than from someone present. This explains why spirits, who constantly surround us, do not cause disturbances at every moment. First, the spirit must want to act and have a purpose or motive. Without one, he does nothing. He must also often find a suitable person to help him in the very place where he wants to act. This is a rare coincidence. If such a person appears unexpectedly, the spirit takes advantage of the opportunity. Even when all these favorable circumstances come together, a superior will may prevent the spirit from acting as he pleases. He may be allowed to act only within certain limits. He may also be allowed to act only when these manifestations would be considered useful. They may serve to convince or test the person who experiences them.

94. On this subject we will cite only the conversation in regard to the manifestations in June, 1860, in Noyers Street, in Paris. The details may be found in the Revue Spirite of August, 1860.

94. On this subject, we will cite only the conversation about the manifestations on Noyers Street in Paris in June 1860. The details can be found in the August 1860 issue of Revue Spirite.

1. To St. Louis. "Will you please tell us if the incidents said to have occurred in Noyers Street are real? As to the possibility, we do not doubt."

1. To St. Louis. "Please tell us whether the reported incidents on Noyers Street really happened. We do not doubt that they are possible."

"Yes, these incidents are true; only men's imaginations exaggerate them, either from fear or irony; but, I repeat, they are true. These manifestations are brought about by a spirit who is amusing himself a little at the expense of those who live in the place."

"Yes, these incidents are real. People exaggerate them in their imaginations, either out of fear or irony. But I repeat, they are real. A spirit causes these manifestations to have a little fun at the expense of the people who live there."

2. "Is there any person in the house who may be the cause of these manifestations?"

2. "Is anyone in the house possibly causing these manifestations?"

"They are always caused by the presence of the person whom they attack; either the attacking spirit has a grudge against the person living in the place where he is, and wants to play tricks on him, or, perhaps, even seeks to drive him away."

"They are always caused by the presence of the person they attack. The attacking spirit may hold a grudge against someone living there and want to play tricks on him. Or perhaps it even wants to drive him away."

3. "We ask, if, among the persons in the house, there is one who may be the cause of these phenomena, by a spontaneous and involuntary medianimic influence."

3. "We ask if someone in the house may be causing these phenomena through a spontaneous and involuntary mediumistic influence."

"It must be so; without that the thing could not have occurred.

"It must be so. Without that, it could not have happened.

"A spirit lives in a place he likes; he remains inactive so long as a suitable nature is not present in the place; when the person comes, then he amuses himself as much as he can."

"A spirit lives in a place he likes. He stays inactive as long as no person with a suitable nature is there. When such a person comes, he amuses himself as much as he can."

4. "Is the presence of the person in the very place indispensable?"

4. "Does the person need to be at that exact place?"

"Ordinarily so, and it is in this instance; that is why I said without that the incident could not have occurred; but I did not mean to generalize; there are cases in which immediate presence is not necessary."

"Usually, yes, and that is true in this case. That is why I said the incident could not have happened without it. But I did not mean that this is always true. In some cases, immediate presence is not necessary."

5. "As these spirits are always of an inferior order, is it an unfavorable sign for the person that he is fit to serve them as an auxiliary? Would it show a sympathy with beings of that nature?"

5. "Since these spirits are always of a lower order, is it a bad sign that a person is suited to help them? Would it show sympathy with beings of that kind?"

"No, not precisely; for this suitability arises from a physical disposition; at the same time, it very often shows a material tendency which it would be preferable not to have; for the higher one is morally, the more one attracts good spirits, who necessarily keep away bad ones."

"No, not exactly. This suitability comes from a physical disposition. At the same time, it often reveals a tendency toward material things that would be better not to have. The more morally developed a person is, the more they attract good spirits, who necessarily keep bad spirits away."

6. "From whence does the spirit take the projectiles he uses?"

6. "Where does the spirit get the projectiles he uses?"

"These things are most often taken on the place, or in the vicinity; a force coming from a spirit projects them, and they fall in the spot designated by that spirit."

"These things are most often taken from the location or nearby. A force from a spirit sends them flying, and they fall where the spirit directs them."

7. "Since spontaneous manifestations are often permitted, or even excited, for the purpose of convincing, it seems to us that if certain skeptical people were personally the object of them, they would be obliged to yield to such evidence. They sometimes complain that they never witness conclusive facts; would it not depend on the spirits to give them some sensible proofs?"

7. "Spontaneous manifestations are often allowed or even encouraged to convince people. So it seems to us that certain skeptics would have to accept the evidence if they personally experienced such manifestations. They sometimes complain that they never witness conclusive facts. Could the spirits not give them some tangible proof?"

"Are not atheists and materialists every moment witnesses of the effects of the power of God and of thought? That does not prevent them from denying God and the soul. Did the miracles of Jesus convert all his contemporaries? Did not the Pharisees, who said to him, 'Master, show us a sign,' resemble those who, in our time, ask you to make them see manifestations? If they are not convinced by the wonders of creation, they would no more be convinced even if spirits should appear to them in the most unequivocal manner, because their pride makes them like restive horses. The occasions of seeing would not be wanting if they should seek in sincerity. God does not see fit to do for them more than for those who sincerely seek instruction, for the reward is only to the willing. Their skepticism will not prevent the will of God from being accomplished; you see plainly it has not hindered the spread of the doctrine.

"Don't atheists and materialists constantly witness the effects of God's power and of thought? That does not stop them from denying God and the soul. Did Jesus' miracles convert all his contemporaries? The Pharisees said to him, 'Master, show us a sign.' Weren't they like those who now ask you to show them manifestations? If the wonders of creation do not convince them, even spirits appearing unmistakably would not convince them. Their pride makes them like stubborn horses. They would have plenty of chances to see if they searched sincerely. God does not see fit to do more for them than for those who sincerely seek instruction. The reward is only for those who are willing. Their skepticism will not prevent God's will from being done. You can see that it has not stopped the doctrine from spreading.

"Cease to be disquieted by their opposition, which is to the doctrine what shade is to the picture; it gives it a stronger light. What merit would they have in being convinced by force? God will leave them to all the responsibility of their obstinacy, and that responsibility will be more terrible than you think. 'Blessed are those who have not seen, and yet have believed,' as Jesus said, because they do not doubt God's power."

"Stop worrying about their opposition. It is to the doctrine what shade is to a picture: it makes it stand out more clearly. What merit would there be in their being convinced by force? God will leave them to bear full responsibility for their stubbornness. That responsibility will be more terrible than you think. 'Blessed are those who have not seen, and yet have believed,' as Jesus said, because they do not doubt God's power."

8. "Do you think it would be of use to invoke that spirit, to ask some explanations of him?"

8. "Do you think it would be useful to summon that spirit and ask him for some explanations?"

"Invoke him if you wish, but it is an inferior spirit, who will give you only very insignificant answers.

"Call on him if you wish, but he is an inferior spirit who will give you only very insignificant answers.

1. Invocation.

1. Invocation.

"Why have you called me? Do you want to be struck with stones? Then we should see a fine run away, in spite of your brave air."

"Why did you call me? Do you want to be hit with stones? Then we'd see you run away, despite your brave appearance."

2. "If you should bring stones here, it would not frighten us; we actually ask if you can bring them here."

2. "If you brought stones here, it wouldn't frighten us. We're actually asking if you can bring them here."

"Here I could not, perhaps; you have a guardian who watches over you."

"Perhaps I couldn't here. You have a guardian who watches over you."

3. "In Noyers Street was there a person who served as your auxiliary to help in the malicious tricks you have played on the people in the house?"

3. "Was there someone in Noyers Street who helped you play malicious tricks on the people in the house?"

"Certainly; I found a good instrument, and no learned, wise, and prudent spirit to hinder me. I am gay. I love to amuse myself."

"Certainly. I found a good instrument, and no learned, wise, and cautious spirit was there to stop me. I am cheerful. I love to have fun."

4. "Who was the person who served as your instrument?"

4. "Who was the person who acted as your instrument?"

"A servant."

"A servant."

5. "Was it against her will she served you?"

5. "Did she serve you against her will?"

"O, yes; the poor girl! she was the most frightened."

"Oh, yes. The poor girl! She was the most frightened."

6. "Did you act in this way from a hostile motive?"

6. "Did you act this way out of hostility?"

"I had no hostile motive; but the men who seize upon everything will make it turn to their advantage."

"I meant no harm. But the men who seize on everything will use it to their advantage."

7. "What do you mean by that? We don't understand you."

7. "What do you mean by that? We don't understand you."

"I was trying to amuse myself; but you will study the thing, and will have one more fact to show that we exist."

"I was trying to amuse myself. But you will study this and have one more fact to show that we exist."

8. "You say you had no hostile motive, and yet you have broken all the windows in the house; you have thus caused a real loss."

8. "You say you meant no harm, yet you broke all the windows in the house. So you caused a real loss."

"That is but a detail."

"That is just a detail."

9. "Where did you procure the objects you threw?"

9. "Where did you get the objects you threw?"

"They are very common. I found them in the court-yard, and in the next gardens."

"They are very common. I found them in the courtyard and in the neighboring gardens."

10. "Did you find them all, or did you make some of them?" (See Chapter VIII.)

10. "Did you find them all, or did you make some of them?" (See Chapter VIII.)

"I made nothing, composed nothing."

"I made nothing and composed nothing."

11. "If you had not found them, could you have made them?"

11. "If you hadn't found them, could you have made them?"

"It would have been more difficult; but to tell the truth, matters can be mixed, and make something."

"It would have been harder. But honestly, matter can be mixed to make something."

12. "Now tell us how you threw them."

12. "Now tell us how you threw them."

"Ah, that is harder to tell. I was helped by the electrical nature of that girl, joined to mine, less material; so between us we transported the different matters."

"Ah, that is harder to explain. The girl's electrical nature helped me, combined with my own, which was less material. Together, we transported the different materials."

13. "You would like, I think, to tell us something about yourself. Tell us, then, if it is long since you died."

13. "I think you would like to tell us something about yourself. Please tell us whether you died long ago."

"Long enough; more than fifty years."

"Long enough. More than fifty years."

14. "What were you when you were living?"

14. "What were you when you were alive?"

"Not much good; I picked rags around here, and sometimes they scolded me because I loved Goodman Noe's red wine too much; so I would have liked to drive them all away."

"Not much good. I picked rags around here, and sometimes they scolded me for loving Goodman Noe's red wine too much. So I would have liked to drive them all away."

15. "Is it of yourself, and of your own free will, that you have answered our questions?"

15. "Did you answer our questions on your own and of your own free will?"

"I had an instructor."

"I had a teacher."

16. "Who is your instructor?"

16. "Who is your teacher?"

"Your good King Louis."

"Your good King Louis."

Remark. This question was propounded on account of certain answers which seemed beyond the capacity of this spirit, in the depth of the ideas, and even in the form of the language. It is not at all astonishing that he should have been aided by a more enlightened spirit, who desired to profit by this occasion to give us some instruction. This is a very ordinary occurrence, but a remarkable particularity in this circumstance is, that the influence of the other spirit made itself felt even in the writing; that of the answers, when he intervened, is more regular, more flowing; that of the rag-picker is angular, coarse, irregular, often scarcely legible, and bears an entirely different character.

Remark. This question was asked because certain answers seemed beyond this spirit's abilities. They were too deep in their ideas and even in the way they were expressed. It is not at all surprising that a more enlightened spirit helped him. That spirit wanted to use the occasion to give us some instruction. This happens very often. But one remarkable detail is that the other spirit's influence was evident even in the handwriting. When he intervened, the answers were written in a more regular, flowing hand. The rag-picker's writing is angular, coarse, irregular, and often barely legible. It has an entirely different character.

17. "What do you do now; does the thought of your future occupy you?"

17. "What do you do now? Do you think about your future?"

"Not yet; I am wandering. They think so little of me in the world, that nobody prays for me; as I am not helped, I don't work."

"Not yet. I am wandering. People in the world think so little of me that no one prays for me. Since no one helps me, I don't work."

Remark. We shall see, by and by, how much we can contribute to the advancement and consolation of the inferior spirits by prayers and advice.

Note. Later, we will see how much our prayers and advice can help inferior spirits progress and find comfort.

18. "What was your name when you were living?"

18. "What was your name when you were alive?"

"Jeannet."

"Jeannet."

19. "Well, Jeannet, we will pray for you. Tell us if our invocation has given you pleasure, or annoyed you?"

19. "Well, Jeannet, we will pray for you. Tell us, did our calling on you please or annoy you?"

"Pleasure rather, for you are good fellows; gay livers, though a little severe; all the same, you have listened to me. I am satisfied.

"Pleasure, rather, because you are good fellows who enjoy life, though you are a little stern. Even so, you listened to me. I am satisfied.

"Jeannet."

"Jeannet."

96. This phenomenon differs from those of which we have spoken only in the kind intention of the spirit who is their author, in the nature of the objects, almost always of a gracious character, and by the sweet and almost delicate manner in which they are brought. It consists in the spontaneous bringing of objects which are not in the place where you are; these are most often flowers, sometimes fruits, confectionery, jewels, &c.

96. This phenomenon differs from those we have discussed only in certain ways. The spirit responsible has a kind intention, and the objects are almost always pleasing. They are also brought in a gentle, almost delicate manner. The phenomenon consists of objects being brought spontaneously from elsewhere. They are most often flowers, but sometimes fruit, sweets, jewelry, and so on.

97. Let us first say that this phenomenon is one of those most easily imitated, and consequently of which we must be on our guard against imposture. We know how far sleight of hand can go in such matters; but without having to do with a person of this profession, we might easily be the dupe of a skillful maneuver. The best of all guarantees is in the character, the known honor, the absolute disinterestedness of the person who obtains the effects; in the second place, in the attentive examination of all the circumstances under which they are produced; finally, in the enlightened knowledge of Spiritism, which alone can enable us to discover what is to be suspected.

97. First, this phenomenon is one of the easiest to imitate. So we must be on guard against fraud. We know how much can be done with sleight of hand. But even someone who is not a professional magician could easily fool us with a skillful trick. The best safeguard is the character, known honesty, and complete lack of personal interest of the person producing the effects. Next, we must carefully examine all the circumstances in which the effects occur. Finally, we need an informed understanding of Spiritism. Only this can help us recognize what is suspicious.

98. The theory of the phenomenon of materialization, and of physical manifestations in general, is summed up in a remarkable manner in the following dissertation, by a spirit whose communications bear an incontestable seal of profundity and logic. Several of them will be found in the course of this work. He made himself known under the name of Erastus, a disciple of St. Paul, and as the spirit protector of the medium who served him as an interpreter.

98. The following account remarkably sums up the theory of materialization and physical manifestations in general. It comes from a spirit whose communications bear an unmistakable mark of depth and logic. Several of his communications appear in this book. He identified himself as Erastus, a disciple of St. Paul and the protective spirit of the medium who interpreted his messages.

"To obtain these phenomena, there must necessarily be mediums whom I will call sensitive; that is to say, endowed in the highest degree with the medianimic faculties of expansion and penetrability; because the easily excitable nervous system of some of these mediums permits them, by means of certain vibrations, to project round them with profusion their animalized fluid.

"To produce these phenomena, we need mediums whom I will call sensitive. These mediums have the mediumistic abilities of expansion and penetrability to the highest degree. The nervous systems of some of them are easily excited. Because of this, certain vibrations allow them to project abundant animalized fluid around themselves.

"Impressionable natures, persons whose natures vibrate to the least sentiment, to the smallest sensation, whom moral or physical influence, internal or external, easily affects, are subjects very apt to become excellent mediums for the physical effects of tangibility and materialization. In fact, their nervous system, almost entirely deprived of the refractory envelope which isolates this system among most incarnated beings, makes them suitable for the development of these various phenomena.

"Highly sensitive people respond to the slightest emotion or sensation. They are easily affected by moral or physical influences, whether internal or external. They are especially likely to become excellent mediums for the physical effects of tangibility and materialization. Their nervous systems are almost entirely without the resistant covering that insulates them in most incarnated beings. This makes them suited to producing these various phenomena.

"Consequently, with subjects of this nature, whose other faculties are not adverse to medianimization, the phenomena of tangibility will be more easily obtained; rappings in the walls and in the furniture, intelligent movements, and even the suspension in space of the heaviest, inert matter. A fortiori, these results will be obtained if, instead of one medium, there are at hand several, equally well endowed.

"Consequently, these phenomena of tangibility will be easier to produce with such subjects, provided their other faculties do not hinder mediumship. These phenomena include raps in walls and furniture, intelligent movements, and even the suspension of the heaviest inert matter in space. All the more, these results will be obtained if several equally gifted mediums are present instead of one."

"But from the production of these phenomena to the obtaining of that of materializations, there is a whole world; for, in this case, not only is the labor of the spirit more complex, more difficult, but, more than this, the spirit can operate only by means of one medium; that is, several mediums could not simultaneously concur in the production of the same phenomenon. On the contrary, it sometimes happens that the presence of persons antipathetic to the spirit who operates, radically fetters his operation. To these motives, which, as you see, do not lack importance, add that the materialization always necessitates a greater concentration, and, at the same time, a greater diffusion of certain fluids which can be obtained only from the best endowed mediums, those, in a word, whose electro-medianimic machinery is the best conditioned.

"But there is a world of difference between producing these phenomena and producing materializations. In materialization, the spirit's work is not only more complex and difficult. The spirit can also work through only one medium. Several mediums cannot work together to produce the same phenomenon. On the contrary, the presence of people hostile to the working spirit sometimes completely hinders its work. These reasons, as you can see, are important. In addition, materialization always requires certain fluids to be both more concentrated and more widely diffused. These fluids can be obtained only from the most gifted mediums. In short, they come from those whose electro-medianimic machinery is in the best condition.

"In general, these effects are, and will remain, exceedingly rare. I do not need to prove to you why they are, and will be, less frequent than the other tangible effects; from what I have said, you will yourself make that deduction. Besides, these phenomena are of such a nature, that not only all mediums are not suitable, but even all spirits cannot produce them. In fact, there must exist between the spirit and the medium influenced a certain affinity, a certain analogy, in a word, a certain resemblance, which permits the expansible part of the perispritaltic⁵ fluid of the incarnated to be mingled, united, combined with that of the spirit who desires to produce the effect. This fusion should be such that the resulting force becomes, so to say, one; as the electric current acting on the coal produces one flame, one single brightness. Do you say, Why this union? why this fusion? It is that for the production of these phenomena it is necessary that the essential properties of the operating spirit be augmented by some of those of the mediumized; it is that the vital fluid, indispensable to the production of all the medianimic phenomena, is the exclusive appanage of the incarnated; and that, consequently, the spirit operator is obliged to be impregnated with it. It is thus only that he can, by means of certain properties of your ambient fluid, unknown to you, isolate, render invisible, and cause to move, certain material objects, and even the incarnated themselves.

"In general, these effects are, and will remain, extremely rare. I do not need to explain why they are, and will be, less frequent than other tangible effects. You can draw that conclusion yourself from what I have said. Moreover, the nature of these phenomena means that not all mediums are suitable, and not all spirits can produce them. There must be a certain affinity between the spirit and the medium it influences. In short, there must be a certain resemblance between them. This allows the expansible part of the incarnated person's perispritaltic⁵ fluid to mingle, unite, and combine with that of the spirit seeking to produce the effect. This fusion must be such that the resulting force becomes, so to speak, one. In the same way, an electric current acting on coal produces one flame, one single brightness. Do you ask why this union, this fusion, is needed? It is because producing these phenomena requires some of the medium's essential properties to augment those of the spirit at work. It is also because vital fluid, indispensable to all medianimic phenomena, belongs exclusively to the incarnated. Consequently, the spirit at work must become impregnated with this fluid. Only then can the spirit use certain properties of your surrounding fluid, which are unknown to you, to isolate, make invisible, and move certain material objects, and even incarnated people themselves.

"It is not permitted me, at this moment, to unvail to you these special laws that rule the gases and fluids that surround you; but before many years shall have elapsed, before one generation of man be accomplished, the explanation of these laws and of these phenomena will be revealed to you, and you will see a new order of mediums arise, who will fall into a peculiar state as soon as they shall be medianimized.

"I am not permitted to reveal to you now the special laws that govern the gases and fluids surrounding you. But before many years have passed, before a single human generation has lived out its span, these laws and phenomena will be explained to you. You will see a new kind of medium arise. These mediums will enter a peculiar state as soon as they are medianimized.

"You see with how many difficulties the production of these phenomena is surrounded; you can conclude from this, very logically, that phenomena of this kind are exceedingly rare, as I have said, and with still greater reason, that the spirits seldom lend themselves to their production, because it requires on their part a quasi-material labor, which is for them an ennui and a fatigue. On the other hand there is this: it is that very often, in spite of their energy and will, the state of the medium himself opposes an impassable barrier.

"You can see how many difficulties surround the production of these phenomena. As I have said, you can logically conclude that such phenomena are exceedingly rare. You can conclude with even greater certainty that spirits seldom agree to produce them. This is because producing them requires almost physical labor, which spirits find tedious and tiring. On the other hand, the medium's own condition often presents an insurmountable barrier, despite the spirits' energy and will.

"It is thus evident, and doubtless your reasoning sanctions it, that the tangible facts of rappings, movements, suspensions, are simple phenomena, which are operated by the concentration and dilatation of certain fluids, and which may be elicited and obtained by the will and the work of mediums who are suited thereto, when they are seconded by friendly and kind spirits; while the facts of materialization are multiple, complex; require a concourse of special circumstances, can be operated only by a single spirit and a single medium, and necessitate, over and above the wants of tangibility, a very especial combination of circumstances to isolate and render invisible the object or objects subject to the materialization.

"It is therefore clear, and your reasoning will no doubt confirm it, that tangible events such as rappings, movements, and suspensions are simple phenomena. They are produced by the concentration and expansion of certain fluids. Suitable mediums can bring them about through their will and effort, when friendly and kind spirits help them. Materialization, however, involves multiple, complex phenomena and requires several special circumstances to come together. It can be brought about only by a single spirit and a single medium. In addition to what is needed for tangibility, it requires a very special combination of circumstances to isolate the object or objects being materialized and make them invisible.

"All you spiritists comprehend my explanations, and you can perfectly understand the reason for this concentration of special fluids for the locomotion and tangibility of inert matter; you believe in it as you believe in the phenomena of electricity and magnetism, with which the medianimic facts are full of analogy, and are, so to say, its consecration and development. As to the skeptics,—and the scientists, worse than the skeptics,—I have nothing to do with convincing them; I do not trouble myself about them: they will, some day, be convinced by the force of evidence, for they must necessarily bow before the unanimous testimony of spiritist facts, as they have been forced to do before other facts they have at first rejected.

"All of you spiritists understand my explanations. You can fully understand why these special fluids must be concentrated to move inert matter and make it tangible. You believe in this just as you believe in electricity and magnetism. Mediumistic phenomena have many parallels with electricity and magnetism and, so to speak, confirm and extend them. As for skeptics, and scientists, who are worse than skeptics, I have no part in convincing them. I do not concern myself with them. One day, the force of the evidence will convince them. They must eventually bow to the unanimous testimony of spiritist facts. They have been forced to do the same with other facts they initially rejected."

"To recapitulate: while the facts of tangibility are frequent, the facts of materialization are very rare, because their conditions are very difficult; consequently no medium can say, "At such an hour, at such a moment, I will obtain a materialization; for often the spirit himself finds a hindrance to his work. I must add that these phenomena are doubly difficult in public, for there almost always are met energetically refractory elements, which paralyze the efforts of the spirit, and, with still greater reason, the action of the medium. On the contrary, be certain that these phenomena are almost always produced in private, spontaneously, most often unknown to the mediums, and without premeditation, and very rarely when these have foretold them; from whence you may conclude that there is a legitimate motive of suspicion whenever a medium flatters himself he can obtain them at will; in other words, that he can command spirits as servants, which is simply absurd. Again, take as a general rule, that these spirit phenomena are not given in the way of a show, and to amuse the curious. If some spirits lend themselves to such things, it can be only for simple phenomena, and not for those which, like materialization and others similar, exact exceptional conditions.

"To sum up: tangible manifestations are frequent, but materializations are very rare. That is because the conditions they require are very difficult to achieve. So no medium can say, "At a particular hour or moment, I will produce a materialization." Often, the spirit himself encounters an obstacle to his work. I must add that these phenomena are twice as difficult to produce in public. There, one almost always encounters strongly resistant elements that paralyze the spirit's efforts. They have an even greater effect on the medium's efforts. On the contrary, you can be sure that these phenomena almost always occur in private and spontaneously. Most often, the mediums are unaware of them, and there is no advance planning. They very rarely occur when mediums have predicted them. So you may reasonably be suspicious whenever a medium boasts of being able to produce them at will. In other words, such a medium claims to command spirits like servants, which is simply absurd. As a general rule, spirit phenomena are not presented as a show to entertain the curious. Some spirits may agree to such things, but only for simple phenomena. They will not do so for materialization and similar phenomena, which require exceptional conditions.

"Remember, spiritists, that if it is absurd to reject systematically all the phenomena from beyond the tomb, neither is it wise to accept them all blindly. When a phenomenon of tangibility, of apparition, of visibility, or of materialization is manifested spontaneously, and, as it were, instantaneously, accept it: but I cannot repeat to you too often, accept nothing blindly; let each action be subjected to an examination, minute, searching, severe; for, believe me, Spiritism, so rich in sublime and grand phenomena, has nothing to gain from those small manifestations which skillful jugglers can imitate.

"Remember, Spiritists, that it is absurd to reject all phenomena from beyond the grave without consideration. But it is equally unwise to accept them all blindly. Accept a phenomenon of tangibility, apparition, visibility, or materialization when it occurs spontaneously and, as it were, instantly. But I cannot repeat this too often: accept nothing blindly. Examine every occurrence in minute detail, searchingly and rigorously. Believe me, Spiritism is rich in sublime and magnificent phenomena. It has nothing to gain from small manifestations that skilled conjurers can imitate.

"I know very well what you will say to me,—that these phenomena are useful to convince the skeptical; but know this, that if you had no other means of conviction, you would not have, to-day, the hundredth part of the spiritists that you have. Speak to the heart; it is by that you will make the most serious conversions. If, for certain persons, you consider it useful to act by material facts, at least present them under such circumstances that there can be no false interpretation, and, above all, do not go aside from the normal condition of these facts; for facts presented under bad conditions furnish arguments to the skeptical, instead of convincing them. Erastus."

"I know very well what you will say: these phenomena are useful for convincing skeptics. But know this: if you had no other way to convince people, you would not have one hundredth of the spiritists you have today. Speak to the heart. That is how you will make the most serious converts. If you think material facts will be useful for reaching certain people, present them under conditions that leave no room for misinterpretation. Above all, do not depart from the normal conditions in which these facts occur. Facts presented under poor conditions give skeptics arguments instead of convincing them. Erastus."

99. This phenomenon offers a very striking peculiarity, which is, that certain mediums obtain it only in a somnambulic state. This is easily explained: there is with a somnambulist a natural disengagement, a kind of isolation of the spirit and of the périsprit, which must facilitate the combination of the necessary fluids. Such is the case with the materializations we have witnessed. The following questions were addressed to the spirit who produced them, but his answers being unsatisfactory, we submitted them to the spirit Erastus, much more enlightened on the theory, and who completed them by very judicious remarks. One is the workman, the other the scientist; and the comparison of these two intelligences is an instructive study, for it proves that simply being a spirit is not sufficient to make one comprehend everything.

99. This phenomenon has a striking feature: certain mediums can produce it only in a sleepwalking state. This is easy to explain. A sleepwalker experiences a natural separation, a kind of isolation of the spirit and the périsprit. This must make it easier for the necessary fluids to combine. Such was the case with the materializations we witnessed. We asked the following questions of the spirit who produced them. But his answers were unsatisfactory, so we put the questions to the spirit Erastus. He was much better informed about the theory and added some very thoughtful remarks. One is the worker, the other the scientist. Comparing these two intelligences is an instructive study. It proves that simply being a spirit is not enough to understand everything.

1. "Will you please tell us why the materializations you made were produced only during the magnetic sleep of the medium?"

1. "Please tell us why you could produce materializations only while the medium was in magnetic sleep."

"That depends on the nature of the medium; the effects I produced with mine asleep, I could have produced equally well with another medium in a waking state."

"That depends on the medium. I could have produced the same effects with another medium who was awake as I did with mine asleep."

2. "Why did you make us wait so long? and why excite the covetousness of the medium, irritating his desire to obtain the promised object?"

2. "Why did you make us wait so long? And why stir up the medium's greed, increasing his desire to obtain the promised object?"

"Time is necessary for me to prepare the fluids that serve for the materialization; as to the excitation, it is often only to amuse those present, as well as the somnambulist."

"I need time to prepare the fluids used for materialization. As for the excitement, it is often only to amuse those present and the somnambulist."

Remark by Erastus. "The spirit who answered knew no better; he does not reason on the motive of this covetousness, which he instinctively incites without understanding its effect; he thinks to amuse, while in reality he undoubtedly provokes a greater emission of fluid; it is the consequence of the difficulty the phenomenon presents; a difficulty always greater when it is not spontaneous, especially with certain mediums."

Remark by Erastus. "The spirit who answered knew no better. He does not think about the motive for this greed, which he instinctively encourages without understanding its effect. He thinks he is amusing people, but he is undoubtedly causing a greater release of fluid. This is because the phenomenon is difficult to produce. The difficulty is always greater when it is not spontaneous, especially with certain mediums."

3. "Does the production of the phenomena pertain to the special nature of the medium? and could it be produced with other mediums with more facility and promptitude?"

3. "Do the phenomena depend on the medium's particular nature? Could they be produced more easily and quickly with other mediums?"

"The production pertains to the nature of the medium, and can be produced only with corresponding natures; as to promptitude, our custom of corresponding often with the same medium is a great help to us."

"The production depends on the medium's nature and can occur only with matching natures. As for speed, communicating often with the same medium helps us greatly."

4. "Does the influence of the persons present count for anything?"

4. "Does the influence of the people present matter at all?"

"When there is skepticism, opposition, we can be greatly annoyed: we like better to give our proofs with believers, and persons versed in Spiritism; but I do not mean by that to say that ill will could completely paralyze us."

"When we encounter skepticism or opposition, it can greatly annoy us. We prefer to give our proofs to believers and people familiar with Spiritism. But I do not mean that ill will could completely paralyze us."

5. "From whence did you take the flowers and bonbons you brought?"

5. "Where did you get the flowers and candies you brought?"

"The flowers I took from the gardens, wherever it pleased me."

"I took the flowers from the gardens wherever I pleased."

6. "And the bonbons? Surely the confectioner would miss them."

6. "And the candies? Surely the candy maker would miss them."

"I took them from wherever it pleased me; the merchant did not miss them at all, for I put others in their place."

"I took them from wherever I wanted. The merchant did not miss them at all because I put others in their place."

Remark of Erastus. "I think this is explained in a very unsatisfactory manner, because of the incapacity of the spirit who answered. Thus, he may have caused a real wrong; but the spirit does not wish to pass for one who would wrong any person whatever. An object can be replaced only by an identical object of the same form, same value; consequently, if a spirit had the faculty to substitute an object similar to that he takes, he would have no reason for taking it, and might give that which served him in replacing."

Remark of Erastus. "I think this is explained very poorly because the spirit who answered was not capable of explaining it. He may have caused real harm, but he does not want to seem like someone who would harm anyone. An object can only be replaced by an identical one, with the same shape and value. So, if a spirit could substitute an identical object for one he takes, he would have no reason to take it. He could simply give the object he would have used to replace it."

7. "Is it possible to bring flowers from another planet?"

7. "Is it possible to bring flowers from another planet?"

"No; it is not possible to me."

"No, I can't."

(To Erastus.) "Could other spirits have the power?"

(To Erastus.) "Could other spirits have the power?"

"No; that is not possible, on account of the difference in the surrounding atmospheres."

"No, that is not possible because the surrounding atmospheres are different."

8. "Could you bring flowers from another hemisphere,—the tropics, for instance?"

8. "Could you bring flowers from another hemisphere, such as the tropics?"

"From any part of the earth I can."

"I can from anywhere on earth."

9. "Could you make the objects you have brought disappear, and carry them back?"

9. "Could you make the objects you brought disappear and take them back?"

"Just as well as I made them come. I can take them as I will."

"Just as easily as I made them come. I can take them whenever I want."

10. "Does the production of this phenomenon cause you any trouble—any annoyance?"

10. "Does producing this phenomenon cause you any trouble or annoyance?"

"It causes us no trouble, when we have permission; it might cause us a great deal, if we wished to produce effects without being authorized to do so."

"It causes us no trouble when we have permission. But it might cause us a great deal of trouble if we tried to produce effects without permission."

Remarks of Erastus. "He does not wish to acknowledge his trouble, though it may be very real, as he is obliged to effect what might be called a material operation."

Remarks of Erastus. "He does not want to admit the trouble involved, though it may be very real. This is because he must carry out what might be called a material operation."

11. "What are the difficulties you encounter?"

11. "What difficulties do you face?"

"No other than bad fluidic dispositions, which might oppose us."

“Only bad fluidic conditions, which might oppose us.”

12. "How do you bring the object? Do you hold it in your hands?"

12. "How do you bring the object? Do you hold it in your hands?"

"No; we envelop it in ourselves."

"No, we surround it with ourselves."

Remark of Erastus. "He does not clearly explain his operation, for he does not envelop the object with his own personality; but as his personal fluid is dilatable, penetrable, and expansible, he combines a part of this fluid with a part of the animalized fluid of the medium, and it is in that combination that he hides and transports the object subject to the materialization. It is not, thus, right to say that he envelops it in himself."

Remark of Erastus. "He does not clearly explain how he does it. He does not wrap the object in his own personality. Rather, his personal fluid can expand and be penetrated, so he combines some of it with some of the medium's animalized fluid. He hides and transports the object to be materialized in that mixture. So it is not correct to say that he wraps it in himself."

13. "Could you, with the same facility, bring an object of considerable weight, of fifty kilometres, for instance?"

13. "Could you bring a heavy object just as easily, one weighing fifty kilometres, for example?"

"Weight is nothing to us; we bring flowers because that may be more agreeable than a great weight."

"Weight means nothing to us. We bring flowers because they may be more pleasing than a heavy object."

Remark of Erastus. "That is true; he could bring one or two hundred kilometres of objects; for the weight that exists for you is annulled for him; but here again he does not give the reason for what happens. The mass of the combined fluids is proportionate to the mass of the objects; in a word, the force should be in proportion to the resistance; from whence it follows, that if the spirit brings only a flower, or a light object, it is often because he does not find, either in the medium or in himself, the elements necessary for a greater effort."

Remark of Erastus. "That is true. He could bring one or two hundred kilometres of objects, because their weight, as you experience it, does not affect him. But here again, he does not explain why this happens. The mass of the combined fluids is proportionate to the mass of the objects. In short, the force must be proportionate to the resistance. So, if the spirit brings only a flower or a light object, it is often because he lacks the elements needed for a greater effort. He cannot find them either in the medium or in himself."

14. "Are there sometimes disappearances of objects when the cause is unknown, which may be the work of spirits?"

14. "When objects disappear for unknown reasons, could spirits sometimes be responsible?"

"That happens very often; more often than you think; and it could be remedied by begging the spirit to bring back the object that disappeared."

"That happens very often, more often than you think. It could be fixed by begging the spirit to bring back the missing object."

Remark of Erastus. "That is true; but sometimes what is carried off is well carried off; for such objects, when we cannot find them at home, are often carried very far away. At the same time, as the carrying away objects requires nearly the same conditions as bringing them, it can take place only with the aid of mediums endowed with special faculties: this is why, when anything disappears, it is probably more your own stupidity than that of the spirits."

Remark of Erastus. "That is true, but sometimes objects are carried a long way off. When we cannot find them at home, they have often been taken very far away. Still, carrying objects away requires nearly the same conditions as bringing them. So it can happen only with the help of mediums who have special abilities. That is why, when something disappears, it is probably more your own stupidity than that of the spirits."

15. "Are there effects regarded as natural phenomena which are due to the action of spirits?"

15. "Are some effects considered natural phenomena caused by spirits?"

"Your days are full of such effects, which you do not understand, because you have not thought of them, and which a little reflection would make you see clearly."

"Your days are full of such effects. You do not understand them because you have not thought about them. But a little reflection would help you see them clearly."

Remark of Erastus. "Do not attribute to the spirits what is the work of humanity, but believe in their secret constant influence, which brings to life around you a thousand circumstances, a thousand incidents, necessary to the accomplishment of your actions, your existence."

Remark of Erastus. "Do not attribute to spirits what humans do. But believe in their constant, unseen influence. It brings about a thousand circumstances and incidents around you, necessary for your actions and your existence."

16. "Among the objects brought, are there not some that may have been fabricated by spirits; that is, produced spontaneously by the modifications to which the spirits can subject the fluid, or the universal element."

16. "Could some of the objects brought have been made by spirits? In other words, could spirits have produced them spontaneously by altering the fluid, or universal element?"

"Not by me, for I have not permission to do it; an elevated spirit alone can do it."

"Not me, because I don't have permission to do it. Only an elevated spirit can do it."

17. "How did you introduce those objects the other day? for the room was shut."

17. "How did you get those objects into the room the other day? The room was closed."

"I made them enter with me, enveloped, so to say, in my substance; as to telling you more at length, it is not possible."

"I made them enter with me, wrapped, so to speak, in my substance. I cannot tell you more about it."

18. "How did you manage to render visible what was, a moment before, invisible?"

18. "How did you make visible what was invisible a moment before?"

"I took away the matter that enveloped them."

"I removed the matter that surrounded them."

Remark by Erastus. "It is not matter, properly so called, that envelops them, but a fluid, drawn partly from the périsprit of the medium, partly from that of the operating spirit."

Remark by Erastus. "What surrounds them is not strictly matter, but a fluid. It comes partly from the medium's périsprit and partly from the operating spirit's périsprit."

19. (To Erastus.) "Can an object be brought into a place perfectly closed? in a word, can the spirit spiritualize a material object, so that it may penetrate matter?"

19. (To Erastus.) "Can an object be brought into a completely closed space? In other words, can the spirit spiritualize a material object so that it can pass through matter?"

"This question is complex. The spirit can render the objects brought invisible, but not penetrable; he cannot break the aggregation of matter, which would be the destruction of the object. This object, made invisible, he can bring when he pleases, and disengage it at the proper moment, to make it appear. It is otherwise for those we compose; as we introduce only the elements of matter, and as these elements are essentially penetrable, as we ourselves penetrate and pass through the most condensed bodies with as much facility as the solar rays pass through the panes of glass, we can truly say, we have introduced the object into a place, however tightly shut it may be; but only in this case can we say it."

"This question is complex. A spirit can make the objects he brings invisible, but he cannot make them penetrable. He cannot break apart their matter, because that would destroy the objects. Once an object is invisible, he can bring it whenever he wishes. He can then reveal it at the right moment. It is different with objects we create. We bring in only the elements of matter, and these elements are naturally penetrable. We ourselves pass through the densest bodies as easily as sunlight passes through glass. So we can truly say that we have brought an object into a place, however tightly closed it may be. But we can say this only in such cases."

Note.—See afterward, for the theory of the spontaneous formation of objects, the chapter entitled, Laboratory of the Spiritual World.

Note: For the theory of the spontaneous formation of objects, see the later chapter, Laboratory of the Spiritual World.