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The Pamphlet Collection of Sir Robert Stout: Volume 35
Introductory
Introductory.
In considering the teachings and phenomena of modern spiritism, or Spiritualism, as it is misnamed, we are forcibly reminded of the words of the wise man of old, "That there is no new thing under the sun." A comparative study of modern spiritualism, with some portions of the ancient philosophies, will enable the thoughtful to see that spiritualism is but a modern presentation of a very old form of superstition, and that just as it failed in ancient times to raise and ennoble human character, so it is failing now, but is, on the contrary, tending to the destruction of all that is pure and noble in man.
Necromancy, which is defined as "Raising up the ghosts of deceased persons," and Necromancers, defined as "those who consult with the dead," "those who utter communications which they pretend to have received from the dead," and "who pretend to raise and consult persons who were dead," are the most correct terms by which to designate the system of spiritism and those who are advocates of its teachings. That it is possible to hold intercourse with spirits seems to be established by such clear evidence as to place it beyond the range of doubt. It was taught and practised in Egypt long before the birth of Moses, and from there travelled all over the East. It was universally practised among the ancient Canaanites; hence, when their land was given to the Jews, laws against such intercourse formed part of their code :—"When thou art come into the laud which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an
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enchanter, or a witch, or charmer, or consulter with familiar spirits, or wizard, or necromancer, for all that do these things are an abomination unto the Lord." "And the soul that turneth after such as have familiar spirits .... I will even set my face against that soul, and will cut him off from among his people."—Deut. xviii. 10-13; Lev. xx. 6. Language such as this seems amply sufficient to establish the fact of the possibility of intercourse with such beings, and the displeasure from God which rests upon those who seek such communion.
It is urged by some that these prohibitions were given under the Old Testament dispensation, and, while binding upon those to whom given, are not binding now. It seems sufficient to reply that the whole spirit of Christianity is opposed to such intercourse, and is consequently in perfect harmony with the Old Testament teaching. The fact of Jesus casting out these spirit possessions wherever he came into contact with them, and not allowing them to testify in his favour, together with the utter silence of the Scriptures as to seeking such intercourse, and the soul ever being directed to God alone as the only fountain and source of light and guidance, prove conclusively that the New Testament teaching is opposed to these claims of modern spiritism.
The plea, that because intercourse with the spirits of deceased persons is possible, that therefore it must be in harmony with the will of God, is of too superficial a character to require more than a mere passing notice. What may be allowed by God cannot, on that account, be said to be sanctioned. Murder, lying, and many other evils, are possible, and are even permitted by God, yet they are not sanctioned by Him. They arise from the fact of human free agency and the nature of man as a moral agent; but for all the actions of man as a free agent, done in opposition to the revealed will of God, he must give account and be held responsible. When the question is asked, why this intercourse with the departed is forbidden? many reasons might be given, but it will suffice to notice one or two.
There is a natural tendency on the part of man to rely for guidance upon the communications of those who have
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passed through the change known as death, arising from the impression that their knowledge of mundane and supermundane matters greatly exceeds that of those on earth. If this impression were correct, the danger of this intercourse to man would be greatly lessened, but even then it would be subject to this objection—that it draws the attention of man away from God and concentrates it upon a mere creature, leading to a dependence upon this creature's guidance, and thus to a neglect of God. When, however, it is remembered that even the advocates of spiritism admit the inability of these disembodied spirits to guide man rightly, and also that there are lying and wicked spirits, who take pleasure in leading men astray, and in inciting them to unlawful and infamous deeds, it will be seen that, when man's proneness to lean on these unseen beings is considered, the intercourse is full of danger. This thought will be fully illustrated by the testimonies presented further on under their appropriate headings.
In these pages, what is denominated the "physical phenomena" of spiritism will not be dealt with. The impositions which are being constantly perpetrated by so-called spirit-mediums, the great frauds—such as the "Katie King materializations," by the Holmes mediums, in New York, and which, when exposed, spread such consternation among all ranks of spiritists—are so well known that it is not needful to give a lengthy notice of them here. While, doubtless, some of the so-called phenomena may be, and doubtless are, the product of unseen beings, the vast proportion may be set down as frauds, thus rendering the entire series of phenomena utterly unreliable.
"The spiritual manifestations will come to a crisis very soon, and be rejected in toto for their worthlessness and transcendant absurdity, unless media and spiritists generally consent to conduct themselves more in harmony with a comprehensive reason, and the principles of a universally applicable philosophy."
"Six per cent, is caused by voluntary deception; five per cent, is due to neurological causes; ten per cent, to vital electricity; fifteen per cent, to nervo psychology; sixteen per cent, to cerebrosympathy; eight per cent, to clairvoyance; and forty per cent, to spirits."
"Experience has taught me that sixty-five per cent, of the medical clairvoyants are arrant knaves, humbugs, and catch-penny impostors; thirty per cent, are refined, sympathetic, nerval persons, who arrive at approximately true diagnoses by sympathy; such are not clairvoyants, of course. And five per cent, of the whole are really what they claim to be, in various degrees of perfection. . . I am personally acquainted with three hundred and forty-one professed clairvoyants, and of these there are seven actual seers who will stand a testing; and of these only one is in America. . . . The result of my observation is, that if one half dozen sounds out of every five thousand that pass for spiritual be genuine—that is, not made by the medium's foot against the leg of a table or chair, or some other jugglery,—it is a large percentage. When invisible musicians play pianos in dark rooms, if the hands of the medium be mittened and held by others, and the music still goes on, the inference is that they do not produce it. Writing upside down is an art readily obtained after a few weeks' private practice. Matches, or lumps of phosphorus, make very good imitations of spirit lights. When spirits in a dark room blow horns and talk through trumpets, if, unknown to the medium, a little printer's ink be rubbed on the mouth of the instrument, a beautiful black circle will, when lights are introduced, generally be found adorning the medium's labial appendage. . . . Dark circles are the king humbugs of spiritualism generally."—"Spiritualism Condemned," page 15.
"Many persons are inquiring for some explanations of the wonderful spiritual phenomena which they have witnessed, and of which we have heard so much during the last few years. The following item may assist them a little in this work :—A contribution to the literature of spiritualism is made this week in a page 9
published letter from Mr. Faulkner, philosophical instrument maker, No. 40, Endell Street, London. Mr. Faulkner writes that, for many years he has had a large sale for spirit-rapping magnets and batteries expressly made for concealment under the floor, in cupboards, under tables, and even for the interior of the centre support of large round tables and boxes; that he has supplied to the same parties quantities of prepared wire to be placed under the carpets and oilcloth, or under the wainscot and gilt beading around ceilings and rooms; in fact, for every conceivable place; that all these were obviously used for spirit-rapping, and the connection to each rapper and battery was to be made by means of a small button, like those used for telegraphic bell-ringing purposes, or by means of a brass-headed or other nail under carpets of particular patterns known to the Spiritualists. He describes these rappers as calculated to mislead the most wary, and adds that there are spirit-rapping magnets and batteries constructed expressly for the pocket, which will rap at any part of the room. He has Also made drums and bells which will beat and ring at command; but these two latter are not so frequently used as the magnets are, because they are too easily detected."—Ibid pp. 15, 16.
Much more might be added, but the foregoing is sufficient to show that not the slightest reliance can be placed upon any of the so-called physical manifestations of spiritism.