September 1st, 1858
Few things journalisable have happened during the last month, because Florence and the neighbourhood have lost their novelty; and furthermore, I usually spend the whole day at home, having been engaged in planning and sketching out a romance. I have now done with this for the present, and mean to employ the rest of the time we stay here chiefly in revisiting the galleries, and seeing what remains to be seen in Florence.
Last Saturday, August 28th, we went to take tea at Miss Blagden's, who has a weekly reception on that evening. We found Mr. Powers there, and by-and-by Mr. Boott and Mr. Trollope came in. Miss ----- has lately been exercising her faculties as a spiritual writing-medium; and the conversation turning on that subject, Mr. Powers related some things that he had witnessed through the agency of Mr. Hume, who had held a session or two at his house. He described
the apparition of two mysterious hands, from beneath a table, round which the party were seated. These hands purported to belong to the aunt of the Countess Cotterel, who was present, and were a pair of thin, delicate, aged, ladylike hands and arms, appearing at the edge of the table, and terminating at the elbow is a sort of white mist. One of the hands took up a fan and began to use it. The countess then said, "Fan yourself as you used to do, dear aunt," and forthwith the hands waved the fan back and forth in a peculiar manner, which the countess recognised as the manner of her dead aunt. The spirit was then requested to fan each member of the party; and accordingly, each separate individual round the table was fanned in turn, and felt the breeze sensibly upon his face. Finally, the hands sank beneath the table, I believe Mr. Powers said; but I am not quite sure that they did not melt into the air. During this apparition, Mr. Hume sat at the table, but not in such a position or within such distance that he could have put out or managed the spectral hands; and of this Mr. Powers satisfied himself by taking precisely the same position after the party had retired. Mr. Powers did not feel the hands at this time, but he afterwards felt the touch of infant hands, which were at the time invisible. He told of many of the wonders, which seem to have as much right to be set down as facts as anything else that depends on human testimony. For example, Mr. K , one of the party, gave a sudden start and exclamation. He had felt on his knee a certain token, which could have been given him only by a friend, long ago in his grave. Mr. Powers inquired what was the last thing that had been given as a present to a deceased child; and suddenly both he and his wife felt a prick as of some sharp instrument, on their knees. The present had been a penknife. I have forgotten other incidents quite as striking as these; but, with the exception of the spirit-hands, they seemed to be akin to those that have been produced by mesmerism, returning the inquirer's thoughts and veiled recollections to himself, as answers to his queries. The hands are certainly an inexplicable phenomenon. Of course, they are not portions of a dead body, nor any other kind of substance; they are impressions on the two senses, sight and touch, but how produced I cannot tell. Even admitting their appearance and certainly I do admit it as freely and fully as if I had seen them myself there is no need of supposing them to come from the world of departed spirits.
Powers seems to put entire faith in the verity of spiritual communications, while acknowledging the difficulty of identifying spirits as being what they pretend to be. He is a Swedenborgian, and so far prepared to put faith in many of these phenomena. As for Hume, Powers gives a decided opinion that he is a knave, but thinks him so organised, nevertheless, as to be a particularly good medium for spiritual communications. Spirits, I suppose, like earthly people, are obliged to use such instruments as will answer their purposes; but rather than receive a message from a dead friend through the organism of a rogue or charlatan, methinks I would choose to wait till we meet. But what most astonishes me is the indifference with which I listen to these marvels. They throw old ghost stories quite into the shade; they bring the whole world of spirits down amongst us, visibly and audibly; they are absolutely proved to be sober facts by evidence that would satisfy us of any other alleged realities; and yet I cannot force my mind to interest itself in them. They are facts to my understanding, which, it might have been anticipated, would have been the last to acknowledge them; but they seem not to be facts to my intuitions and deeper perceptions. My inner soul does not in the least admit them. There is a mistake somewhere. So idle and empty do I feel these stories to be, that I hesitated long whether or no to give up a few pages of this not very important journal to the record of them.
We have had written communications through Miss with several spirits; my wife's father, mother, two brothers, and a sister, who died long ago, in infancy; a certain Mary Hall, who announces herself as the guardian spirit of Miss -----; and, queerest of all, a Mary Runnel, who seems to be a wandering spirit, having relations with nobody, but thrusts her finger into everybody's affairs. My wife's mother is the principal communicant; she expresses strong affection, and rejoices at the opportunity of conversing with her daughter. She often says very pretty things,' for instance, in a dissertation upon heavenly music; but there is a lack of substance in her talk, a want of gripe, a delusive show, a sentimental surface, with no bottom beneath it. The same sort of thing has struck me in all the poetry and prose that I have read from spiritual sources. I should judge that these effusions emanated from earthly minds, but had undergone some process that had deprived them of solidity and warmth. In the communications between my wife and her mother, I cannot help thinking that (Miss ----- being unconscious in a mesmoric state) all the responses are conveyed to her fingers from my wife's mind.
We have tried the spirits by various test questions, on every one of which they have failed egregiously. Here, however, the aforesaid Mary Runnel comes into play. The other spirits have told us that the veracity of this spirit is not to be depended upon; and so, whenever it is possible, poor Mary Runnel is thrust forward to bear the odium of every mistake or falsehood. They have avowed themselves responsible for all statements signed by themselves, and have thereby brought themselves into more than one inextricable dilemma; but it is very funny, where a response or a matter of fact has not been thus certified, how invariably Mary Runnel is made to assume the discredit of it, on its turning out to be false. It is the most ingenious arrangement that could possibly have been contrived; and somehow or other, the pranks of this lying spirit give a reality to the conversations which the more respectable ghosts quite fail in imparting.
The whole matter seems to me a sort of dreaming awake. It resembles a dream, in that the whole material is, from the first, in the dreamer's mind, though concealed at various depths below the surface; the dead appear alive, as they always do in dreams; unexpected combinations occur, as continually in dreams; the mind speaks through the various persons of the drama, and sometimes astonishes itself with its own wit, wisdom, and eloquence, as often in dreams; but, in both cases, the intellectual manifestations are really of a very flimsy texture. Mary Runnel is the only personage who does not come evidently from dream-land; and she, I think, represents that lurking scepticism, that sense of unreality, of which we are often conscious, amid the most vivid phantasmagoria of a dream. I should be glad to believe in the genuineness of these spirits, if I could; but the above is the conclusion to which my soberest thoughts tend. There remains, of course, a great deal for which I cannot account, and I cannot sufficiently wonder at the pigheadedness both of metaphysicians and physiologists, in not accepting the phenomena, so far as to make them the subject of investigation.
In writing the communications, Miss holds the pencil rather loosely between her fingers; it moves rapidly, and with equal facility whether she fixes her eyes on the paper or not. The handwriting has far more freedom than her own. At the conclusion of a sentence, the pencil lays itself down. She sometimes has a perception of each word before it is written; at other times, she is quite unconscious what is to come next. Her integrity is absolutely indubitable, and she herself totally disbelieves in the spiritual authenticity of what is communicated through her medium.
Few things journalisable have happened during the last month, because Florence and the neighbourhood have lost their novelty; and furthermore, I usually spend the whole day at home, having been engaged in planning and sketching out a romance. I have now done with this for the present, and mean to employ the rest of the time we stay here chiefly in revisiting the galleries, and seeing what remains to be seen in Florence.
Last Saturday, August 28th, we went to take tea at Miss Blagden's, who has a weekly reception on that evening. We found Mr. Powers there, and by-and-by Mr. Boott and Mr. Trollope came in. Miss ----- has lately been exercising her faculties as a spiritual writing-medium; and the conversation turning on that subject, Mr. Powers related some things that he had witnessed through the agency of Mr. Hume, who had held a session or two at his house. He described
the apparition of two mysterious hands, from beneath a table, round which the party were seated. These hands purported to belong to the aunt of the Countess Cotterel, who was present, and were a pair of thin, delicate, aged, ladylike hands and arms, appearing at the edge of the table, and terminating at the elbow is a sort of white mist. One of the hands took up a fan and began to use it. The countess then said, "Fan yourself as you used to do, dear aunt," and forthwith the hands waved the fan back and forth in a peculiar manner, which the countess recognised as the manner of her dead aunt. The spirit was then requested to fan each member of the party; and accordingly, each separate individual round the table was fanned in turn, and felt the breeze sensibly upon his face. Finally, the hands sank beneath the table, I believe Mr. Powers said; but I am not quite sure that they did not melt into the air. During this apparition, Mr. Hume sat at the table, but not in such a position or within such distance that he could have put out or managed the spectral hands; and of this Mr. Powers satisfied himself by taking precisely the same position after the party had retired. Mr. Powers did not feel the hands at this time, but he afterwards felt the touch of infant hands, which were at the time invisible. He told of many of the wonders, which seem to have as much right to be set down as facts as anything else that depends on human testimony. For example, Mr. K , one of the party, gave a sudden start and exclamation. He had felt on his knee a certain token, which could have been given him only by a friend, long ago in his grave. Mr. Powers inquired what was the last thing that had been given as a present to a deceased child; and suddenly both he and his wife felt a prick as of some sharp instrument, on their knees. The present had been a penknife. I have forgotten other incidents quite as striking as these; but, with the exception of the spirit-hands, they seemed to be akin to those that have been produced by mesmerism, returning the inquirer's thoughts and veiled recollections to himself, as answers to his queries. The hands are certainly an inexplicable phenomenon. Of course, they are not portions of a dead body, nor any other kind of substance; they are impressions on the two senses, sight and touch, but how produced I cannot tell. Even admitting their appearance and certainly I do admit it as freely and fully as if I had seen them myself there is no need of supposing them to come from the world of departed spirits.
Powers seems to put entire faith in the verity of spiritual communications, while acknowledging the difficulty of identifying spirits as being what they pretend to be. He is a Swedenborgian, and so far prepared to put faith in many of these phenomena. As for Hume, Powers gives a decided opinion that he is a knave, but thinks him so organised, nevertheless, as to be a particularly good medium for spiritual communications. Spirits, I suppose, like earthly people, are obliged to use such instruments as will answer their purposes; but rather than receive a message from a dead friend through the organism of a rogue or charlatan, methinks I would choose to wait till we meet. But what most astonishes me is the indifference with which I listen to these marvels. They throw old ghost stories quite into the shade; they bring the whole world of spirits down amongst us, visibly and audibly; they are absolutely proved to be sober facts by evidence that would satisfy us of any other alleged realities; and yet I cannot force my mind to interest itself in them. They are facts to my understanding, which, it might have been anticipated, would have been the last to acknowledge them; but they seem not to be facts to my intuitions and deeper perceptions. My inner soul does not in the least admit them. There is a mistake somewhere. So idle and empty do I feel these stories to be, that I hesitated long whether or no to give up a few pages of this not very important journal to the record of them.
We have had written communications through Miss with several spirits; my wife's father, mother, two brothers, and a sister, who died long ago, in infancy; a certain Mary Hall, who announces herself as the guardian spirit of Miss -----; and, queerest of all, a Mary Runnel, who seems to be a wandering spirit, having relations with nobody, but thrusts her finger into everybody's affairs. My wife's mother is the principal communicant; she expresses strong affection, and rejoices at the opportunity of conversing with her daughter. She often says very pretty things,' for instance, in a dissertation upon heavenly music; but there is a lack of substance in her talk, a want of gripe, a delusive show, a sentimental surface, with no bottom beneath it. The same sort of thing has struck me in all the poetry and prose that I have read from spiritual sources. I should judge that these effusions emanated from earthly minds, but had undergone some process that had deprived them of solidity and warmth. In the communications between my wife and her mother, I cannot help thinking that (Miss ----- being unconscious in a mesmoric state) all the responses are conveyed to her fingers from my wife's mind.
We have tried the spirits by various test questions, on every one of which they have failed egregiously. Here, however, the aforesaid Mary Runnel comes into play. The other spirits have told us that the veracity of this spirit is not to be depended upon; and so, whenever it is possible, poor Mary Runnel is thrust forward to bear the odium of every mistake or falsehood. They have avowed themselves responsible for all statements signed by themselves, and have thereby brought themselves into more than one inextricable dilemma; but it is very funny, where a response or a matter of fact has not been thus certified, how invariably Mary Runnel is made to assume the discredit of it, on its turning out to be false. It is the most ingenious arrangement that could possibly have been contrived; and somehow or other, the pranks of this lying spirit give a reality to the conversations which the more respectable ghosts quite fail in imparting.
The whole matter seems to me a sort of dreaming awake. It resembles a dream, in that the whole material is, from the first, in the dreamer's mind, though concealed at various depths below the surface; the dead appear alive, as they always do in dreams; unexpected combinations occur, as continually in dreams; the mind speaks through the various persons of the drama, and sometimes astonishes itself with its own wit, wisdom, and eloquence, as often in dreams; but, in both cases, the intellectual manifestations are really of a very flimsy texture. Mary Runnel is the only personage who does not come evidently from dream-land; and she, I think, represents that lurking scepticism, that sense of unreality, of which we are often conscious, amid the most vivid phantasmagoria of a dream. I should be glad to believe in the genuineness of these spirits, if I could; but the above is the conclusion to which my soberest thoughts tend. There remains, of course, a great deal for which I cannot account, and I cannot sufficiently wonder at the pigheadedness both of metaphysicians and physiologists, in not accepting the phenomena, so far as to make them the subject of investigation.
In writing the communications, Miss holds the pencil rather loosely between her fingers; it moves rapidly, and with equal facility whether she fixes her eyes on the paper or not. The handwriting has far more freedom than her own. At the conclusion of a sentence, the pencil lays itself down. She sometimes has a perception of each word before it is written; at other times, she is quite unconscious what is to come next. Her integrity is absolutely indubitable, and she herself totally disbelieves in the spiritual authenticity of what is communicated through her medium.
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