Fraud and Trickery

304. As everything can become a subject for making capital, it is not astonishing that persons should wish to make capital out of the spirits; it remains to be seen how they will take the thing, if such a speculation should be introduced. We will say, first, that nothing lends greater aid to charlatanism and jugglery than such doings. If we see false somnambulists, still oftener do we see false mediums; and this reason alone should induce distrust. Disinterestedness, on the contrary, is the most peremptory answer to those who see nothing in the facts but a skillful maneuver. There is no disinterested charlatanism. What motive could persons have for using deception without profit? still more, when their proved honor places them above suspicion?

304. Since anything can be used to make money, it is not surprising that people would want to profit from spirits. But if such a venture were introduced, it remains to be seen how the spirits would take it. First, nothing gives more help to fraud and trickery than such practices. We see false sleepwalkers, but we see false mediums even more often. This reason alone should make us wary. On the other hand, having nothing to gain is the strongest answer to those who see the events as mere skillful manipulation. No fraud is without self-interest. What motive could people have to deceive without profit? And what motive could they have when their proven integrity puts them above suspicion?

If the gain a medium may draw from his faculty may be an object of suspicion, this would not be a proof that the suspicion is well founded; he might have a real aptitude, and act in perfect sincerity, while making it pay: let us see if, in this case, we can reasonably expect a satisfactory result.

A medium’s ability to make money from their gift may raise suspicions. But that does not prove the suspicions are justified. The medium might have a genuine ability and act with complete sincerity while earning money from it. Let us see whether, in that case, we can reasonably expect a satisfactory result.

305. If all that we have said of the conditions necessary to serve as interpreter to good spirits; of the numberless causes that may repel them; of the circumstances, independent of their will, which are often an obstacle to their coming; of all the moral conditions that may exercise an influence over the communications,—if all this has been thoroughly comprehended, how can it be supposed that a spirit, however little elevated, can be, at all hours of the day, at the orders of a director of séances, and subject to his requirements to satisfy the curiosity of the first comer?

305. Consider all we have said about the conditions needed to serve as an interpreter for good spirits. We have discussed the countless causes that may drive them away. We have also discussed circumstances beyond their control that often prevent them from coming. And we have discussed all the moral conditions that may influence their communications. If all this has been thoroughly understood, how can anyone suppose that a spirit, however slightly elevated, can be at the command of a séance director at any hour? How can it be subject to the director's demands to satisfy the curiosity of anyone who happens to come along?

We know the aversion of the spirits for everything that savors of cupidity and egotism, the few cases in which they help in material things; and yet they are expected to assist in making money by their presence! The very thought is repugnant, and one must know very little of the spirit world to believe that this may be. But, as trifling spirits are less scrupulous, and only seek occasion to amuse themselves at our expense, it results that if persons are not mystified by a false medium, there is every chance of their being so by such spirits. These reflections alone will show the measure of the degree of confidence that should be given to communications of this kind. For the rest, why employ paid mediums, when now, if a person has not the faculty himself, he can surely find it in his family or among his friends and acquaintances?

We know that spirits dislike anything that smacks of greed or selfishness. We also know how rarely they help with material matters. Yet people expect them to help make money by their presence! The very idea is repugnant. Anyone who believes it possible must know very little about the spirit world. But frivolous spirits are less scrupulous and only look for chances to amuse themselves at our expense. So, if people are not deceived by a false medium, there is every chance they will be deceived by such spirits. These reflections alone show how much confidence we should place in communications of this kind. Besides, why hire paid mediums? If people do not have the ability themselves, they can surely find it among their family, friends, or acquaintances.

306. Interested mediums are not the only ones who may exact a fixed payment; self-interest is not always seen in the hope of a material gain, but also in ambitious views of every kind on which personal hopes may be founded; that again is a trait on which mocking spirits know very well how to seize, and how to profit by, with an address and skill truly remarkable,—rocking to sleep by deceitful illusions those who place themselves under their control. To recapitulate: mediumship is a faculty given for good, and good spirits withdraw from every one who would make it a stepping-stone for aught that does not answer to the views of Providence. Egotism is the sore spot in the social system; the good spirits combat it, and it cannot be supposed that they come to serve it. This is so rational that it would be useless to insist further on this point.

306. Mediums who seek payment are not the only ones acting out of self-interest. Self-interest does not always involve the hope of material gain. It can also take the form of ambitions of every kind, on which personal hopes may be based. Mocking spirits know very well how to exploit this trait, with truly remarkable cunning and skill. They lull those who place themselves under their control with deceptive illusions. To sum up, mediumship is a faculty given for good. Good spirits withdraw from anyone who would use it as a stepping-stone to anything contrary to the aims of Providence. Egotism is the sore spot of society. Good spirits fight it, and we cannot suppose that they come to serve it. This is so reasonable that there is no need to dwell on it further.

307. Mediums for physical effects are not in the same category; these effects are usually produced by less scrupulous, inferior spirits. We do not say that these spirits may necessarily be bad: one can be a porter and a very honest man; a medium of this category, who would make money of his faculty, might have one who would help him without repugnance; but here again is another danger. The medium for physical effects has received his faculty no more for his pleasure than has the medium for intelligent communications: it has been given to him on condition that he make a good use of it; and if he abuse it, it will be withdrawn or turned to his detriment, for, peremptorily, the inferior are under the control of the superior spirits.

307. Mediums for physical effects are not in the same category. These effects are usually produced by less scrupulous, inferior spirits. We do not mean that these spirits must be bad. A porter can be a very honest man. A medium of this kind who made money from his ability might find a spirit willing to help him. But here again there is another danger. A medium for physical effects has received his ability for his own pleasure no more than a medium for intelligent communications has. It has been given to him on condition that he use it well. If he abuses it, it will be taken away or turned against him. For inferior spirits are unquestionably under the control of superior spirits.

The inferior spirits like well to mystify, but they do not like to be mystified; if they lend themselves willingly to jesting, to things for curiosity, because they like amusement, they no more than others like to be used for money-making or selfish views; and they prove at every instant that they have their will; that they act when and how seems good to them, so that the medium for physical effects is still less sure of the regularity of the manifestations than the writing medium. To pretend to produce them at fixed days and hours would be a proof of the most profound ignorance. What, then, will be done to earn his money? Simulate the phenomena: this is what happens not only with those who make it a regular business, but even with persons apparently simple, who find this easier and more agreeable than to work. If the spirit does not give, they supply it: imagination is so fertile when money is in question! Self-interest being a legitimate motive of suspicion, it gives the right for rigorous examination, and none can be offended by it without justifying suspicions. But as far as suspicion is legitimate in such case, just so far is it offensive toward honorable and disinterested persons.

Inferior spirits like to trick others, but they do not like to be tricked. They willingly take part in jokes and satisfy curiosity because they enjoy amusement. But, like anyone else, they do not like being used for profit or selfish purposes. They constantly show that they have a will of their own. They act when and how they please. So a medium who produces physical effects is even less certain of regular manifestations than a writing medium. Anyone who claims to produce such effects on fixed days and at fixed hours shows profound ignorance. What, then, will the medium do to earn the money? Fake the phenomena. This happens not only among those who make a regular business of it, but also among apparently simple people. They find it easier and more pleasant than working. If the spirit does not provide the phenomena, they supply them themselves. Imagination is so fertile when money is involved! Self-interest is a legitimate reason for suspicion, so it gives people the right to examine the matter rigorously. Anyone who takes offense at such scrutiny only justifies that suspicion. But while suspicion is justified in such cases, it is equally offensive toward honorable people who have no self-interest.

308. The medianimic faculty, even restricted to the limit of physical manifestations, has not been given to make a parade on the platform, and whoever pretends to have at his orders spirits, to exhibit in public, may justly be suspected of charlatanism or jugglery more or less skillful. Let this be held for truth, every time an announcement of pretended séances of Spiritism or Spiritualism is made, wherever the place; and let every one remember the right he purchases with his entrance.

308. The gift of mediumship, even when limited to physical manifestations, was not given for public display. Anyone who claims to command spirits for public exhibition may rightly be suspected of fraud or trickery, however skillful. Keep this in mind whenever alleged séances of Spiritism or Spiritualism are advertised, wherever they are held. And let everyone remember the right they purchase with their admission.

From all that precedes we conclude that the most absolute disinterestedness is the best guarantee against charlatanism; if it does not always insure the goodness of intelligent communications, it takes from bad spirits a powerful means of action, and silences detractors.

From all that has come before, we conclude that having no personal interest is the best guarantee against fraud. This does not always ensure that intelligent communications are good. But it deprives bad spirits of a powerful means of influence and silences critics.

309. There remains what may be called amateur jugglery; that is, innocent frauds of mischievous jesters. They may doubtless practice it, by way of pastime, in trifling and frivolous circles, but not in serious assemblies, where only serious persons are admitted. A person may please himself by a momentary mystification, but he must be endowed with singular patience to play this part for months and years, and each time for several consecutive hours. Interest of some kind can alone give this perseverance; and this interest, we repeat, makes everything suspicious.

309. There is also what might be called amateur trickery: the harmless deceptions of mischievous pranksters. No doubt they may do this for amusement in trivial, frivolous circles. But they cannot do it in serious gatherings, where only serious people are admitted. A person may enjoy briefly fooling others. But it would take extraordinary patience to keep up the act for months or years, each time for several hours. Only some kind of self-interest can sustain such persistence. And, we repeat, this self-interest makes everything suspicious.

310. It will, perhaps, be said, that a medium who gives his time to the public, in the interest of the thing, cannot give it for nothing; for he must live. But is it in the interest of the thing, or in his own, that he gives it? and is it not rather because he sees in it a lucrative business? You can always find devoted people at that price. Has he no other industry at his disposal? Let us not forget that spirits, whatever may be their superiority or inferiority, are the souls of the dead; and when morality and religion make it a duty to respect their remains, the obligation is still greater to respect their spirits.

310. Perhaps someone will say that a medium who gives his time to the public for the sake of the cause cannot do it for nothing. After all, he must live. But does he give his time for the sake of the cause, or for his own sake? Is it not rather because he sees a profitable business in it? You can always find devoted people at that price. Does he have no other way to earn a living? Let us not forget that spirits, whether superior or inferior, are the souls of the dead. Morality and religion make it our duty to respect their remains. We have an even greater duty to respect their spirits.

What would be said of one who should take a corpse from the tomb to exhibit it for money, because there might be something about it to arouse curiosity?

What would people say of someone who took a corpse from its tomb to exhibit it for money, because something about it might arouse curiosity?

Is it less disrespectful to exhibit the spirit than the body, under the pretext that it is curious to see a spirit act? It is also to be remarked that the price of seats is according to the wonders they can perform, and the attraction of the spectacle. Surely, during his life, had he been a comedian, he could hardly have supposed that, after his death, he would find a manager who would make him play comedy gratis for said manager's own profit.

Is it any less disrespectful to put a spirit on display than a body, just because watching a spirit act is interesting? Note, too, that ticket prices depend on the wonders spirits can perform and the appeal of the show. Surely, if he had been a comedian in life, he could hardly have imagined what would happen after his death. He would find a manager who would make him perform comedy for free, for the manager’s own profit.

It must not be forgotten that physical as well as intelligent manifestations are permitted by God only for our instruction.

We must remember that God permits both physical and intelligent manifestations only to teach us.

311. These moral considerations aside, we will not aver that there cannot be interested mediums, honorable and conscientious, because there are honest men in all trades; we speak only of the abuse: but it will be readily agreed that there is more reason for the abuse in paid mediums, than with those who, regarding their faculty as a favor, employ it only to render a service.

311. Setting these moral considerations aside, we do not claim that paid mediums cannot be honorable and conscientious. There are honest people in every trade. We speak only of the abuse. But it is easy to agree that abuse is more likely among paid mediums. It is less likely among those who regard their ability as a gift and use it only to help others.

The degree of confidence or mistrust that may be given to a paid medium depends entirely upon the esteem his character and morality may command, independent of circumstances. The medium who, with an eminently serious and profitable aim, would be prevented from utilizing his time in any other way, and for that reason exonerated, must not be confounded with the speculating medium, him who, from premeditated design, would make a trade of his mediumship. According to the motive and the end, the spirits could condemn, absolve, or even favor; they judge the intention rather than the material fact.

How much a paid medium can be trusted depends entirely on the respect earned by his character and morals, regardless of the circumstances. A medium may pursue a serious and worthwhile aim that prevents him from using his time in any other way. A medium who is compensated for that reason must not be confused with a profit-seeking medium, who deliberately makes a business of his mediumship. Depending on the motive and the purpose, the spirits may condemn, excuse, or even favor the medium. They judge the intention rather than the act itself.

312. Somnambulists who utilize their faculty in a lucrative manner are not in the same case. Though this may be subject to abuse, and disinterestedness be a greater guarantee of sincerity, the position is different, as it is their own spirit that acts; it is, consequently, always at their disposal, and, in reality, they simply make money of themselves, because they are free to dispose of their person as they understand it, while speculating mediums use the souls of the dead. (See No. 172, Somnambulistic Mediums.)

312. Somnambulists who use their ability to earn money are in a different position. Although this practice may be abused, and having no financial interest gives greater assurance of sincerity, their situation is different. It is their own spirit that acts, so it is always at their disposal. In fact, they simply make money from their own abilities, because they are free to do as they wish with themselves. Mediums who seek profit, on the other hand, use the souls of the dead. (See No. 172, Somnambulistic Mediums.)

313. We are fully aware that our severity in respect to interested mediums will arouse against us all those who make money, or may be tempted to make money, by this new trade; and we shall make bitter enemies of them, as well as of their friends, who will naturally take up their cause; we console ourselves that the merchants whom Jesus drove from the temple could not have regarded him with a favorable eye. We have also against us those who do not see the thing with the same gravity; yet we believe we have a right to our opinion and to express it: we force no one to adopt it. If an immense majority agree with us, it is, apparently, because they find it just; for we see not, indeed, how it can be proved that there are not more good chances for frauds and abuses in speculation than in disinterestedness. As to ourselves, if our writings have tended to cast discredit on interested mediumship in France and in other countries, we believe it will not be one of the least services they will have rendered to serious Spiritism.

313. We know full well that our harsh criticism of mediums who charge money will turn people against us. It will anger all those who make money, or may be tempted to make money, from this new trade. They will become bitter enemies, as will their friends, who will naturally defend them. We take comfort in knowing that the merchants Jesus drove from the temple could not have viewed him favorably. Those who do not see the matter as seriously as we do are also against us. Yet we believe we have a right to our opinion and to express it. We force no one to adopt it. If a vast majority agree with us, it is apparently because they think our opinion is right. Indeed, we cannot see how anyone can prove that seeking profit offers no greater opportunities for fraud and abuse than acting without financial interest. If our writings have helped discredit paid mediumship in France and other countries, we believe this will be one of their greatest services to serious Spiritism.

314. Those who do not admit the reality of the physical manifestations generally attribute the effects produced to fraud. They base their opinion on the fact that skillful jugglers do things that appear like prodigies when we do not know their secrets; whence they conclude that mediums are only another kind of sharpers. We have already refuted this argument, or, rather, this opinion, principally in our articles on Mr. Home, and in the Nos. of the Review of January and February, 1858; we shall, therefore, say but a few words before speaking of a more serious thing.

314. Those who do not accept the reality of physical manifestations generally attribute the effects to fraud. They point out that skilled magicians perform apparent miracles when we do not know their secrets. From this, they conclude that mediums are simply another kind of fraud. We have already refuted this argument, or rather, this opinion. We did so mainly in our articles on Mr. Home and in the January and February 1858 issues of the Review. Therefore, we will say only a few words before turning to a more serious matter.

It is, besides, a consideration that will not escape any one who reflects a little. There are, no doubt, marvelously skillful prestidigitators, but they are rare. If all mediums practice juggling, it must be conceded that the art has made unheard-of progress in a short time, and become suddenly very common; as it is found innate with persons who scarcely suspect it: even with children.

Besides, anyone who thinks about it a little will notice this. There are undoubtedly amazingly skillful magicians, but they are rare. If all mediums use tricks, then the art must have made extraordinary progress in a short time. It must also have suddenly become very common. People who hardly suspect they have this skill are born with it, even children.

Even as there are quacks who sell drugs in public places, so there are mediums who, without going to public places, betray confidence: must it follow that all doctors are quacks, and that the medical corps is, for that reason, unworthy of consideration? Because there are persons who sell adulterations for wine, does it follow that all wine merchants are adulterators of wine, and that there is none pure? Everything is abused, even the most respectable things, and it may be said that fraud also has its genius. But fraud always has a motive, some material interest: where there is nothing to gain, there is no interest in deceiving. So we say, apropos to mercenary mediums, that the best of all guarantees is absolute disinterestedness.

Just as there are quacks who sell drugs in public places, there are mediums who betray people’s trust without doing so publicly. Does that mean all doctors are quacks, and that the medical profession deserves no respect? Some people sell diluted wine. Does that mean all wine merchants dilute their wine, and that there is no pure wine? Everything is open to abuse, even the most respectable things. One might even say that fraud has its own genius. But fraud always has a motive, some material interest. Where there is nothing to gain, there is no reason to deceive. So, when it comes to paid mediums, we say that the best guarantee is having no material interest at all.

315. Of all the spirit phenomena, those which most lend themselves to fraud are physical phenomena, from motives it is useful to take into consideration. First, because, addressing themselves more to the eyes than to the intelligence, they are those that jugglery can most easily imitate. Secondly, that, awaking curiosity more than the others, they are more suited to attract the crowd, and are, consequently, more productive. In this double point of view, charlatans have every interest in simulating them: the spectators, mostly strangers to the science, seek them usually more as an amusement than as a serious instruction; and every one knows that what amuses pays better than what instructs. But set that aside, there is another motive not less decided. If juggling can imitate material effects, for which only address is needed, we have not, as yet, known it to possess the gift of improvisation, which requires a degree of intelligence not very common, neither the gift of producing those beautiful and sublime dictations, often so apropos, which the spirits give in their communications. This recalls to us the following fact:—

315. Of all spirit phenomena, physical phenomena are the easiest to fake. It is useful to consider why. First, they appeal more to the eyes than to the intellect, so tricks can imitate them most easily. Second, they arouse more curiosity than other phenomena and are better suited to attracting crowds. They are therefore more profitable. For both reasons, charlatans have every interest in faking them. Most spectators know little about the science and generally seek amusement rather than serious instruction. Everyone knows that amusement pays better than instruction. But there is another reason, no less important. Tricks can imitate physical effects, which require only skill. Yet we have never known trickery to produce improvisations, which require an uncommon degree of intelligence. Nor have we known it to produce the beautiful and sublime dictations that spirits give in their communications. These are often remarkably appropriate to the occasion. This reminds us of the following incident:

A literary man, quite well known, came, one day, to see us, and told us that he was a very good intuitive writing medium, and that he would put himself at the disposal of the Spirit Society. As we were accustomed to admit into the society only mediums whose faculties were known to us, we requested him to come and give proofs in a special reunion. He came; several experienced mediums gave dissertations and answers of remarkable precision on questions proposed and subjects unknown to them. When this gentleman's turn came, he wrote some insignificant words, said he was indisposed that day, and since then we have never seen him: he doubtless found that the rôle of medium for intelligent effects was more difficult to play than he had supposed.

A well-known writer came to see us one day. He said he was a very good intuitive writing medium and would offer his services to the Spirit Society. We usually admitted only mediums whose abilities we knew, so we asked him to demonstrate them at a special meeting. He came. Several experienced mediums gave discourses and remarkably precise answers to questions and on subjects unknown to them. When the gentleman's turn came, he wrote a few insignificant words. He said he was not feeling well that day, and we never saw him again. No doubt he found that playing the role of a medium who produced intelligent effects was harder than he had supposed.

316. In everything, those most easily deceived are those not of the trade; it is the same with Spiritism; those who know nothing of it are most easily deceived by appearances; while a previous attentive study initiates them, not only into the cause of the phenomena, but into the normal conditions under which they can be produced, and furnishes them also with the means of detecting fraud, should it exist.

316. In any field, those who know the least about it are the easiest to deceive. The same is true of Spiritism. Those who know nothing about it are most easily deceived by appearances. But careful study beforehand teaches them what causes the phenomena and the normal conditions in which they can occur. It also gives them the means to detect fraud, if there is any.

317. Deceiving mediums are stigmatized as they deserve in the following letter in the Review of August, 1861:—

317. The following letter in the August 1861 Review condemns deceptive mediums as they deserve:

"Paris, July 21, 1861.

"Paris, July 21, 1861.

"Sir: One may disagree on certain points, and agree on others. I have just read, page 213 of the last number of your journal, reflections on frauds in spiritualist (or spiritist) experiments, to which I am happy to give my entire assent. There all differences in matters of theory or doctrine disappear as by enchantment.

"Sir: We may disagree on some points and agree on others. I have just read the reflections on fraud in spiritualist (or spiritist) experiments on page 213 of your latest issue. I am happy to agree with them entirely. On this subject, all differences in theory or doctrine disappear as if by magic.

"I am not, perhaps, as severe as you in regard to mediums who, in a worthy and suitable way, accept a remuneration as indemnity for the time they devote to experiments often long and fatiguing; but I am quite as much so—and one cannot be too much—in regard to those who, in such cases, supply, on occasion, by trickery and fraud, the absence or insufficiency of the results promised and expected. (See No. 311.)

"Perhaps I am not as severe as you toward mediums who accept compensation in a proper and appropriate way. They are compensated for the time they devote to experiments that are often long and tiring. But I am just as severe toward those who sometimes use trickery and fraud when the promised and expected results are absent or insufficient. One cannot be too severe toward them. (See No. 311.)"

"To mingle the false with the true, when phenomena obtained through the intervention of spirits is in question, is wholly infamous, and there must be an utter obliteration of all moral sense with the medium who can do so without scruple. As you have so well observed, it is casting discredit upon the cause in the minds of the undecided, to find it mixed with fraud. I would add that it is compromising in the most deplorable manner the honorable men who give to mediums the disinterested support of their knowledge and their light, who are guarantees of their sincerity, and in one way their patrons; it is committing a veritable crime against them.

"Mixing falsehood with truth in phenomena produced through the intervention of spirits is utterly disgraceful. A medium who can do so without scruple must have lost all moral sense. As you have so rightly observed, finding fraud mixed with the cause discredits it in the minds of the undecided. I would add that this also harms the honorable men who support mediums with their knowledge and insight, without seeking personal gain. They vouch for the mediums' sincerity and, in a way, act as their patrons. Such fraud compromises them in the most deplorable way. It is truly a crime against them.

"Every medium convicted of fraudulent maneuvers, taken, to use a common expression, with his hand in the bag, deserves to be ostracized by all spiritualists and spiritists, for whom it should be a rigorous duty to unmask them, and send them adrift.

"Every medium caught cheating, as the saying goes, deserves to be shunned by all spiritualists and spiritists. It is their strict duty to expose such mediums and cast them out.

"If you choose, sir, to insert these few lines in your Journal, they are at your service.

"If you wish to publish these few lines in your journal, sir, you are welcome to do so.

"I am, &c.,

"I am, etc.,

"Matthew——."

"Matthew."

318. All spirit phenomena are not equally easy to imitate, and there are those that evidently defy all the skill of practiced jugglers; such are, especially, the movements of objects without contact, the suspension of heavy bodies in space, blows struck on different sides, apparitions, &c., without employing helpers and companions; therefore, we say, what should be done in such cases is, to observe attentively the circumstances, and particularly take into account the character and position of the persons, the motive, and the interest they may have in deceiving; that is the best of all censorship, for these are the circumstances that destroy all cause for suspicion. We think, then, on principle, it is necessary to beware of any one whatever who makes of these phenomena a spectacle, or an object of curiosity or amusement, and who pretends to produce them at will or at a given place, as we have already explained. We cannot too often repeat that the occult intelligences, who manifest themselves to us, have their susceptibilities, and will prove to us that they have their free will, and are not subjected to our caprices. (No. 38.)

318. Not all spirit phenomena are equally easy to imitate. Some clearly defy even the most skilled performers, especially when no assistants or accomplices are used. These include objects moving without contact, heavy objects suspended in the air, knocks coming from different directions, and apparitions. In such cases, we say that the circumstances should be observed closely. Pay particular attention to the character and position of the people involved, their motives, and any interest they may have in deceiving others. This is the best test of all, because these circumstances can remove every reason for suspicion. As a rule, then, we believe it is necessary to beware of anyone who turns these phenomena into a spectacle, or an object of curiosity or amusement. Beware, too, of anyone who claims to produce them at will or in a particular place, as we have already explained. We cannot repeat too often that the occult intelligences who manifest themselves to us have their sensitivities. They will prove to us that they have free will and are not subject to our whims. (No. 38.)

It will suffice to mention some subterfuges employed, or that it is possible to employ, in certain cases, to warn sincere observers against fraud. As to persons who persist in judging without studying, it would be labor lost to seek to convince them.

It is enough to mention some tricks used, or possible, in certain cases to warn sincere observers against fraud. But it would be a waste of effort to convince people who insist on judging without studying.

319. One of the most ordinary phenomena is that of raps in the very substance of the wood, with or without movement of the table or other object used; this effect is one of the easiest to imitate, either by contact of the feet, or by calling out little crackings in the furniture; but there is a special little stratagem that may be exposed. It suffices to rest the two hands flat on the table, near enough for the thumb nails to rest strongly against each other; then, by a muscular movement entirely imperceptible, they are rubbed together, which gives a little dry sound, very much like that of interior typtology. This noise resounds in the wood, and produces a complete illusion. Nothing more easy than to make as many raps heard as are asked, a drum beating, &c., to answer to certain questions by yes or no, by numbers, or even by indicating letters of the alphabet.

319. One of the most common phenomena is rapping within the wood itself. It may occur with or without movement of the table or other object used. This effect is easy to imitate, either by tapping with the feet or making the furniture creak slightly. But one particular trick is worth exposing. Place both hands flat on the table, close enough to press the thumbnails firmly against each other. Then rub them together with a movement of the muscles that is impossible to see. This produces a short, dry sound, much like the rapping heard inside the wood. The sound echoes in the wood, creating a complete illusion. It is very easy to produce as many raps as requested, a drumbeat, and so on. The raps can answer questions with yes or no, give numbers, or even indicate letters of the alphabet.

Once warned, the means of detecting this fraud are very simple. It is not possible if the hands are separated, and if you are sure no other contact produces the noise. The true raps, however, have this characteristic, that they change place and tone at will, which could not be if they were due to the cause we have mentioned, or any similar, if they go from the table to a piece of furniture no one is touching, on the walls, on the ceiling, &c., if they answer impromptu questions. (See No. 41.)

Once you know about this fraud, it is very simple to detect. It is impossible if the hands are apart and you are sure no other contact is making the noise. True raps, however, can change their location and tone at will. This would be impossible if they came from the cause mentioned above or any similar cause. For example, the raps may move from the table to a piece of furniture no one is touching. They may also move to the walls, the ceiling, and so on, or answer questions asked on the spot. (See No. 41.)

320. Direct writing is still easier to imitate; without speaking of well-known chemical agents for making writing appear in a given time on a blank piece of paper, which may be exposed by the most ordinary precautions, it might happen that, by skillful trickery, one piece of paper could be substituted for another. It might be that he who might wish to deceive would have the art of distracting the attention while writing a few words. We have been told that writing has been produced with a small crumb of lead hidden under the nail.

320. Direct writing is even easier to imitate. Well-known chemicals can make writing appear on a blank piece of paper after a set time. The simplest precautions can expose this method. But a skilled trickster could also substitute one piece of paper for another. Someone trying to deceive might distract the observers while writing a few words. We have been told that writing has been produced with a small piece of lead hidden under a fingernail.

321. The phenomenon of materialization is not less accessible to jugglery, and a person can easily be the dupe of a skillful sharper without having recourse to a professional. In the special article we have published above (No. 96), the spirits have themselves told the exceptional conditions under which they can be produced; whence it may be concluded that the easy and optional obtaining of them must be held more or less suspicious. Direct writing is under the same head.

321. Materialization is just as open to trickery. A skilled swindler can easily deceive someone without being a professional. In the special article published above (No. 96), the spirits themselves described the exceptional conditions needed to produce materializations. We may therefore conclude that claims to produce them easily and at will should be viewed with some suspicion. The same applies to direct writing.

322. In the chapter on Special Mediums, we gave from the spirits the common medianimic aptitudes, and those that are rare. Mediums who pretend to have these last too easily are to be suspected, as also those who are ambitious of a multiplicity of faculties—a pretension rarely justified.

322. In the chapter on Special Mediums, we gave the spirits' account of common and rare mediumistic abilities. Be wary of mediums who claim too readily to have these rare abilities. Be wary, too, of those who aspire to have many abilities. Such claims are rarely justified.

323. Intelligent manifestations are, according to the circumstances, those which offer the strongest guarantee; and yet they are not proof against imitation, at least the ordinary and trivial communications.

323. Depending on the circumstances, intelligent manifestations offer the strongest guarantee. Yet they can still be imitated, at least when the communications are ordinary and trivial.

It is supposed there is more security with mechanical mediums, not only for independence of ideas, but also against fraud; for this reason many persons prefer material intermediaries. Well, it is an error. Fraud is everywhere, and we know that, with skill, even a writing basket or planchette can be directed at will. The sentiments expressed will relieve all doubts whether they come from a mechanical, intuitive, auditive, speaking, or seeing medium. There are communications so far above the ideas, the knowledge, and even the intellectual strength of the medium, that we should strangely deceive ourselves in giving him the honor of their authorship. We see, in charlatanism, an extraordinary skill and fertile resources, but we have yet to find it capable of giving knowledge to the ignorant, or mind to him who lacks it.

People assume that mechanical mediums are more reliable. They believe these mediums are less influenced by their own ideas and less likely to commit fraud. For this reason, many prefer physical devices as intermediaries. But this is a mistake. Fraud is everywhere, and we know that someone skilled can direct even a writing basket or planchette at will. The thoughts expressed will settle any doubts, whether they come from a mechanical, intuitive, auditory, speaking, or seeing medium. Some communications are far beyond the medium's ideas, knowledge, and even intellectual ability. We would be gravely mistaken to credit the medium with writing them. Charlatans show extraordinary skill and ingenuity, but we have yet to find one who can give knowledge to the ignorant or intelligence to someone who lacks it.

To recapitulate: we repeat, the best guarantee is in the known morality of the mediums, and in the absence of all material interested motives or self-love which might stimulate in him the exercise of the medianimic faculties he may possess; for these same causes may lead him to simulate those he has not.

To sum up, we repeat that the best guarantee is a medium's known moral character. The medium should also have no material interests or vanity that might encourage him to exercise any mediumistic abilities he possesses. For those same motives may lead him to pretend to have abilities he does not possess.