We have now traced various disconnected and irregular uprushes of psychic force in the cases which have been set forth, and we come at last to the particular episode which was really on a lower level than those which had gone before, but which occurred within the ken of a practical people who found means to explore it thoroughly and to introduce reason and system into what had been a mere object of aimless wonder. It is true that the circumstances were lowly, the actors humble, the place remote, and the communication sordid, being based on no higher motive than revenge. When, however, in the everyday affairs of this world one wishes to test whether a telegraphic wire is in operation, one notices whether a message comes through, and the high or low nature of that message is quite a secondary consideration. It is said that the first message which actually came through the Transatlantic cable was a commonplace inquiry from the testing engineer. None the less, kings and presidents have used it since. So it is that the humble spirit of the murdered peddler of Hydesville may have opened a gap into which the angels have thronged. There is good and bad and all that is intermediate on the Other Side as on this side of the veil. The company you attract depends upon yourself and your own motives.
Hydesville is a typical little hamlet of New York State, with a primitive population which was, no doubt, half-educated, but was probably, like the rest of those small American centres of life, more detached from prejudice and more receptive of new ideas than any other set of people at that time. This particular village, situated about twenty miles from the rising town of Rochester, consisted of a cluster of wooden houses of a very humble type. It was in one of these, a residence which would certainly not pass the requirements of a British district council surveyor, that there began this development which is already, in the opinion of many, by far the most important thing that America has given to the commonweal of the world. It was inhabited by a decent farmer family of the name of Fox-a name which, by a curious coincidence, has already been registered in religious history as that of the apostle of the Quakers. Besides the father and mother, who were Methodists in religion, there were two children resident in the house at the time when the manifestations reached such a point of intensity that they attracted general attention. These children were the daughters-Margaret, aged fourteen, and Kate, aged eleven. There were several other children out in the world, of whom only one, Leah, who was teaching music in Rochester, need come into this narrative.
The little house had already established a somewhat uncanny reputation. The evidence to this effect was collected and published very shortly after the event, and seems to be as reliable as such evidence can be. In view of the extreme importance of everything which bears upon the matter, some extracts from these depositions must be inserted, but to avoid dislocation of the narrative the evidence upon this point has been relegated to the Appendix. We will therefore pass at once to the time of the tenancy of the Fox family, who took over the house on December 11, 1847. It was not until the next year that the sounds heard by the previous tenants began once more. These sounds consisted of rapping noises. A rap would seem to be the not unnatural sound to be produced by outside visitors when they wished to notify their presence at the door of human life and desired that door to be opened for them. Just such raps (all unknown to these unread farmers) had occurred in England in 1661 at the house of Mr. Mompesson, at Tedworth.* Raps, too, are recorded by Melancthon as having occurred at Oppenheim, in Germany, in 1520, and raps were heard at the Epworth Vicarage in 1716. Here they were once more, and at last they were destined to have the closed door open.
“Saducismus Triumphatus,” by Rev. Joseph Glanvil.
The noises do not seem to have incommoded the Fox family until the middle of March, 1848. From that date onwards they continually increased in intensity. Sometimes they were a mere knocking; at other times they sounded like the movement of furniture. The children were so alarmed that they refused to sleep apart and were taken into the bedroom of their parents. So vibrant were the sounds that the beds thrilled and shook. Every possible search was made, the husband waiting on one side of the door and the wife on the other, but the rappings still continued. It was soon noticed that daylight was inimical to the phenomena, and this naturally strengthened the idea of trickery, but every possible solution was tested and failed. Finally, upon the night of March 31 there was a very loud and continued outbreak of inexplicable sounds. It was on this night that one of the great points of psychic evolution was reached, for it was then that young Kate Fox challenged the unseen power to repeat the snaps of her fingers. That rude room, with its earnest, expectant, half-clad occupants with eager upturned faces, its circle of candlelight, and its heavy shadows lurking in the corners, might well be made the subject of a great historical painting. Search all the palaces and chancelleries of 1848, and where will you find a chamber which has made its place in history as secure as this little bedroom of a shack?
The child’s challenge, though given with flippant words, was instantly answered. Every snap was echoed by a knock. However humble the operator at either end, the spiritual telegraph was at last working, and it was left to the patience and moral earnestness of the human race to determine how high might be the uses to which it was put in the future. Unexplained forces were many in the world, but here was a force claiming to have independent intelligence at the back of it. That was the supreme sign of a new departure.
Mrs. Fox was amazed at this development, and at the further discovery that the force could apparently see as well as hear, for when Kate snapped her fingers without sound the rap still responded. The mother asked a series of questions, the answers to which, given in numerals, showed a greater knowledge of her own affairs than she herself possessed, for the raps insisted that she had had seven children, whereas she protested that she had borne only six, until one who had died early came back to her mind. A neighbour, Mrs. Redfield, was called in, and her amusement was changed to wonder, and finally to awe, as she also listened to correct answers to intimate questions.
The neighbours came flocking in as some rumours of these wonders got about, and the two children were carried off by one of them, while Mrs. Fox went to spend the night at Mrs. Redfield’s. In their absence the phenomena went on exactly the same as before, which disposes once for all of those theories of cracking toes and dislocating knees which have been so frequently put forward by people unaware of the true facts.
Having formed a sort of informal committee of investigation, the crowd, in shrewd Yankee fashion, spent a large part of the night of March 31 in playing question and answer with the unseen intelligence. According to its own account he was a spirit; he had been injured in that house; he rapped out the name of a former occupant who had injured him; he was thirty-one years old at the time of death (which was five years before); he had been murdered for money; he had been buried in the cellar ten feet deep. On descending to the cellar, dull, heavy thumps, coming apparently from under the earth, broke out when the investigator stood at the centre. There was no sound at other times. That, then, was the place of burial! It was a neighbour named Duesler who, first of all modern men, called over the alphabet and got answers by raps on the letters. In this way the name of the dead man was obtained-Charles B. Rosma. The idea of connected messages was not developed until four months later, when Isaac Post, a Quaker, of Rochester, was the pioneer. These, in very brief outline, were the events of March 31, which were continued and confirmed upon the succeeding night, when not fewer than a couple of hundred people had assembled round the house. Upon April 2 it was observed that the raps came in the day as well as at night.
Such is a synopsis of the events of the night of March 31, 1848, but as it was the small root out of which sprang so great a tree, and as this whole volume may be said to be a monument to its memory, it would seem fitting that the story should be given in the very words of the two original adult witnesses. Their evidence was taken within four days of the occurrence, and forms part of that admirable piece of psychic research upon the part of the local committee which will be described and commented upon later. Mrs. Fox deposed:
On the night of the first disturbance we all got up, lighted a candle and searched the entire house, the noises continuing during the time, and being heard near the same place. Although not very loud, it produced a jar of the bedsteads and chairs that could be felt when we were in bed. It was a tremulous motion, more than a sudden jar. We could feel the jar when standing on the floor. It continued on this night until we slept. I did not sleep until about twelve o’clock. On March 30th we were disturbed all night. The noises were heard in all parts of the house. My husband stationed himself outside of the door while I stood inside, and the knocks came on the door between us. We heard footsteps in the pantry, and walking downstairs; we could not rest, and I then concluded that the house must be haunted by some unhappy restless spirit. I had often heard of such things, but had never witnessed anything of the kind that I could not account for before.
On Friday night, March 31st, 1848, we concluded to go to bed early and not permit ourselves to be disturbed by the noises, but try and get a night’s rest. My husband was here on all these occasions, heard the noises, and helped search. It was very early when we went to bed on this night-hardly dark. I had been so broken of my rest I was almost sick. My husband had not gone to bed when we first heard the noise on this evening. I had just lain down. It commenced as usual. I knew it from all other noises I had ever heard before. The children, who slept in the other bed in the room, heard the rapping, and tried to make similar sounds by snapping their fingers.
My youngest child, Cathie, said: “Mr. Splitfoot, do as I do,” clapping her hands. The sound instantly followed her with the same number of raps. When she stopped, the sound ceased for a short time. Then Margaretta said, in sport, “Now, do just as I do. Count one, two, three, four,” striking one hand against the other at the same time; and the raps came as before. She was afraid to repeat them. Then Cathie said in her childish simplicity, “Oh, mother, I know what it is. To-morrow is April-fool day, and it’s somebody trying to fool us.”
I then thought I could put a test that no one in the place could answer. I asked the noise to rap my different children’s ages, successively. Instantly, each one of my children’s ages was given correctly, pausing between them sufficiently long to individualize them until the seventh, at which a longer pause was made, and then three more emphatic raps were given, corresponding to the age of the little one that died, which was my youngest child.
I then asked: “Is this a human being that answers my questions so correctly?” There was no rap. I asked: “Is it a spirit? If it is, make two raps.” Two sounds were given as soon as the request was made. I then said “If it was an injured spirit, make two raps,” which were instantly made, causing the house to tremble. I asked: “Were you injured in this house?” The answer was given as before. “Is the person living that injured you?”
Answered by raps in the same manner. I ascertained by the same method that it was a man, aged thirty-one years, that he had been murdered in this house, and his remains were buried in the cellar; that his family consisted of a wife and five children, two sons and three daughters, all living at the time of his death, but that his wife had since died. I asked: “Will you continue to rap if I call my neighbours that they may hear it too?” The raps were loud in the affirmative.
My husband went and called in Mrs. Redfield, our nearest neighbour. She is a very candid woman. The girls were sitting up in bed clinging to each other, and trembling with terror. I think I was as calm as I am now. Mrs. Redfield came immediately (this was about half-past seven), thinking she would have a laugh at the children. But when she saw them pale with fright, and nearly speechless, she was amazed, and believed there was something more serious than she had supposed. I asked a few questions for her, and was answered as before. He told her age exactly. She then called her husband, and the same questions were asked and answered.
Then Mr. Redfield called in Mr. Duesler and wife, and several others. Mr. Duesler then called in Mr. and Mrs. Hyde, also Mr. and Mrs. Jewell. Mr. Duesler asked many questions, and received answers. I then named all the neighbours I could think of, and asked if any of them had injured him, and received no answer. Mr. Duesler then asked questions and received answers. He asked: “Were you murdered?” Raps affirmative. “Can your murderer be brought to justice?” No sound. “Can he be punished by the law?” No answer. He then said: “If your murderer cannot be punished by the law, manifest it by raps,” and the raps were made clearly and distinctly. In the same way, Mr. Duesler ascertained that he was murdered in the east bedroom about five years ago and that the murder was committed by a Mr. on a Tuesday night at twelve o’clock; that he was murdered by having his throat cut with a butcher knife; that the body was taken down to the cellar; that it was not buried until the next night; that it was taken through the buttery, down the stairway, and that it was buried ten feet below the surface of the ground. It was also ascertained that he was murdered for his money, by raps affirmative.
“How much was it-one hundred?” No rap. “Was it two hundred?” etc., and when he mentioned five hundred the raps replied in the affirmative.
Many called in who were fishing in the creek, and all heard the same questions and answers. Many remained in the house all night. I and my children left the house.
My husband remained in the house with Mr. Redfield all night. On the next Saturday the house was filled to overflowing. There were no sounds heard during day, but they commenced again in the evening. It was said that there were over three hundred persons present at the time. On Sunday morning the noises were heard throughout the day by all who came to the house.
On Saturday night, April 1st, they commenced digging in the cellar; they dug until they carne to water, and then gave it up. The noise was not heard on Sunday evening nor during the night. Stephen B. Smith and wife (my daughter Marie), and my son David S. Fox and wife, slept in the room this night.
I have heard nothing since that time until yesterday. In the forenoon of yesterday there were several questions answered in the usual way by rapping. I have heard the noise several times to-day.
I am not a believer in haunted houses or supernatural appearances. I am very sorry that there has been so much excitement about it. It has been a great deal of trouble to us. It was our misfortune to live here at this time; but I am willing and anxious that the truth should be known, and that a true statement should be made. I cannot account for these noises; all that I know is that they have been heard repeatedly, as I have stated. I have heard this rapping again this (Tuesday) morning, April 4. My children also heard it.
I certify that the foregoing statement has been read to me, and that the same is true; and that I should be willing to take my oath that it is so, if necessary.”
(Signed) Margaret Fox.
April 11th, 1848.
Statement By John D. Fox
I have heard the above statement of my wife, Margaret Fox, read, and hereby certify that the same is true in all its particulars. I heard the same rappings which she has spoken of, in answer to the questions, as stated by her. There have been a great many questions besides those asked, and answered in the same way. Some have been asked a great many times, and they have always received the same answers. There has never been any contradiction whatever.
I do not know of any way to account for those noises, as being caused by any natural means. We have searched every nook and corner in and about the house, at different times, to ascertain, if possible, whether anything or anybody was secreted there that could make the noise, and have not been able to find anything which would or could explain the mystery. It has caused a great deal of trouble and anxiety.
Hundreds have visited the house, so that it is impossible for us to attend to our daily occupations; and I hope that, whether caused by natural or supernatural means, it will be ascertained soon. The digging in the cellar will be resumed as soon as the water settles, and then it can be ascertained whether there are any indications of a body ever having been buried there; and if there are, I shall have no doubt but that it is of supernatural origin.
(Signed) John D. Fox.
April 11th, 1848
The neighbours had formed themselves into a committee of investigation, which for sanity and efficiency might be a lesson to many subsequent re searchers. They did not begin by imposing their own conditions, but they started without prejudice to record the facts exactly as they found them. Not only did they collect and record the impressions of everyone concerned, but they actually had the evidence in printed form within a month of the occurrence. The author has in vain attempted to get an original copy of the pamphlet, “A Report of the Mysterious Noises heard in the House of Mr. John D. Fox,” published at Canandaigua, New York, but he has been presented with a facsimile of the original, and it is his considered opinion that the fact of human survival and power of communication was definitely proved to any mind capable of weighing evidence from the day of the appearance of that document.
The statement made by Mr. Duesler, chief of the committee, gives important testimony to the occurrence of the noises and jars in the absence of the Fox girls from the house, and disposes once and for ever of all suspicion of their complicity in these events. Mrs. Fox, as we have seen, referring to the night of Friday, March 31, said: “I and my children left the house.” Part of Mr. Duesler’s statement reads:
I live within a few rods of the house in which these sounds have been heard. The first I heard anything about them was a week ago last Friday evening (March 31st). Mrs. Redfield came over to my house to get my wife to go over to Mrs. Fox’s. Mrs. R. appeared to be very much agitated. My wife wanted me to go over with them, and I accordingly went. This was about nine o’clock in the evening. There were some twelve or fourteen persons present when I left them. Some were so frightened that they did not want to go into the room.
I went into the room and sat down on the bed. Mr. Fox asked a question and I heard the rapping, which they had spoken of, distinctly. I felt the bedstead jar when the sounds were produced.
The Hon. Robert Dale Owen, a member of the United States Congress, and formerly American Minister to Naples, supplies a few additional particulars in his narrative, written after conversations with Mrs. Fox and her daughters, Margaret and Catharine. Describing the night of March 31, 1848, he says:
The parents had had the children’s beds removed into their bedroom, and strictly enjoined them not to talk of noises even if they heard them. But scarcely had the mother seen them safely in bed and was retiring to rest herself when the children cried out, “Here they are again!” The mother chid them, and lay down. Thereupon the noises became louder and more startling. The children sat up in bed. Mrs. Fox called in her husband. The night being windy, it suggested itself to him that it might be the rattling of the sashes. He tried several, shaking them to see if they were loose. Kate, the youngest girl, happened to remark that as often as her father shook a window-sash the noises seemed to reply. Being a lively child, and in a measure accustomed to what was going on, she turned to where the noise was, snapped her fingers, and called out, “Here, old Splitfoot, do as I do.” THE KNOCKING INSTANTLY RESPONDED. That was the very commencement. Who can tell where the end will be?. Mr. Mompesson, in bed with his little daughter (about Kate’s age) whom the sound seemed chiefly to follow, “observed that it would exactly answer, in drumming, anything that was beaten or called for.” But his curiosity led him no further. Not so Kate Fox. She tried, by silently bringing together her thumb and forefinger, whether she could still obtain a response. Yes! It could see, then, as well as hear! She called her mother. “Only look, mother!” she said, bringing together her finger and thumb as before. And as often as she repeated the noiseless motion, just so often responded the raps.
In the summer of 1848 Mr. David Fox, with the assistance of Mr. Henry Bush, Mr. Lyman Granger, of Rochester, and others, resumed digging in the cellar. At a depth of five feet they found a plank, and further digging disclosed charcoal and quicklime, and finally human hair and bones, which were pronounced by expert medical testimony to belong to a human skeleton. It was not until fifty-six years later that a further discovery was made which proved beyond all doubt that someone had really been buried in the cellar of the Fox house.
This statement appeared in the BOSTON JOURNAL (a non-Spiritualistic paper) of November 23, 1904, and runs as follows:
Rochester, N.Y., Nov. 22nd, 1904: The skeleton of the man supposed to have caused the rappings first heard by the Fox sisters in 1848 has been found in the walls of the house occupied by the sisters, and clears them from the only shadow of doubt held concerning their sincerity in the discovery of spirit communication.
The Fox sisters declared they learned to communicate with the spirit of a man, and that he told them he had been murdered and buried in the cellar. Repeated excavations failed to locate the body and thus give proof positive of their story.
The discovery was made by school-children playing in the cellar of the building in Hydesville known as the “Spook House,” where the Fox sisters heard the wonderful rappings. William H. Hyde, a reputable citizen of Clyde, who owns the house, made an investigation and found an almost entire human skeleton between the earth and crumbling cellar walls, undoubtedly that of the wandering peddler who, it was claimed, was murdered in the east room of the house, and whose body was hidden in the cellar.
Mr. Hyde has notified relatives of the Fox sisters, and the notice of the discovery will be sent to the National Order of Spiritualists, many of whom remember having made pilgrimage to the “Spook House,” as it is commonly called. The finding of the bones practically corroborates the sworn statement made by Margaret Fox, April 11, 1848.
There was discovered a peddler’s tin box as well as the bones, and this box is now preserved at Lilydale, the central country head-quarters of the American Spiritualists, to which also the old Hydesville house has been transported.
These discoveries settle the question for ever and prove conclusively that there was a crime committed in the house, and that this crime was indicated by psychic means. When one examines the result of the two diggings one can reconstruct the circumstances. It is clear that in the first instance the body was buried with quicklime in the centre of the cellar. Later the criminal was alarmed by the fact that this place was too open to suspicion and he had dug up the body, or the main part of it, and reburied it under the wall where it would be more out of the way. The work had been done so hurriedly, however, or in such imperfect light, that some clear traces were left, as has been seen, of the original grave.
Was there independent evidence of such a crime? In order to find it we have to turn to the deposition of Lucretia Pulver, who served as help during the tenancy of Mr. and Mrs. Bell, who occupied the house four years before. She describes how a peddler came to the house and how he stayed the night there with his wares. Her employers told her that she might go home that night.
I wanted to buy some things off the peddler but had no money with me, and he said he would call at our house next morning and sell them to me. I never saw him after this. About three days after this they sent for me to come back. I accordingly came back.
I should think this peddler of whom I have spoken was about thirty years of age. I heard him conversing with Mrs. Bell about his family. Mrs. Bell told me that he was an old acquaintance of theirs-that she had seen him several times before. One evening, about a week after this, Mrs. Bell sent me down to the cellar to shut the outer door. In going across the cellar I fell down near the centre of it. It appeared to be uneven and loose in that part. After I got upstairs, Mrs. Bell asked me what I screamed for and I told her. She laughed at me being frightened, and said it was only where the rats had been at work in the ground. A few days after this, Mr. Bell carried a lot of dirt into the cellar just at night and was at work there some time. Mrs. Bell told me that he was filling up the rat-holes.
A short time after this Mrs. Bell gave me a thimble which she said she had bought of this peddler. About three months after this I visited her and she said the peddler had been there again and she showed me another thimble which she said she had bought from him. She showed me some other things which she said she had bought from him.
It is worth noting that a Mrs. Lape in 1847 had claimed to have actually SEEN an apparition in the house, and that this vision was of a middle-sized man who wore grey pants, a black frock-coat and black cap. Lucretia Pulver deposed that the peddler in life wore a black frock-coat and light-coloured pants.
On the other hand, it is only fair to add that the Mr. Bell who occupied the house at that time was not a man of notorious character, and one would willingly concede that an accusation founded entirely upon psychic evidence would be an unfair and intolerable thing. It is very different, however, when the proofs of a crime have actually been discovered, and the evidence then centres merely upon which tenant was in possession at that particular time. The deposition of Lucretia Pulver assumes vital importance in its bearing upon this matter.
There are one or two points about the case which would bear discussion. One is that a man with so remarkable a name as Charles B. Rosma should never have been traced, considering all the publicity which the case acquired. This would certainly at the time have appeared a formidable objection, but with our fuller knowledge we appreciate how very difficult it is to get names correctly across. A name apparently is a purely conventional thing, and as such very different from an idea. Every practising Spiritualist has received messages which were correct coupled with names which were mistaken. It is possible that the real name was Ross, or possibly Rosmer, and that this error prevented identification. Again, it is curious that he should not have known that his body had been moved from the centre of the cellar to the wall, where it was eventually found. We can only record the fact without attempting to explain it.
Again, granting that the young girls were the mediums and that the power was drawn from them, how came the phenomena when they had actually been removed from the house? To this one can only answer that though the future was to show that the power did actually emanate from these girls, none the less it seemed to have permeated the house and to have been at the disposal of the manifesting power for a time at least when the girls were not present.
The Fox family were seriously troubled by the disturbances-Mrs. Fox’s hair turned white in a week-and as it became apparent that these were associated with the two young daughters, these were sent from home. But in the house of her brother, David Fox, where Margaret went, and in that of her sister Leah, whose married name was Mrs. Fish, at Rochester, where Catharine was staying, the same sounds were heard. Every effort was made to conceal these manifestations from the public, but they soon became known. Mrs. Fish, who was a teacher of music, was unable to continue her profession, and hundreds of people flocked to her house to witness the new marvels. It should be stated that either this power was contagious, or else it was descending upon many individuals independently from some common source. Thus Mrs. Leah Fish, the elder sister, received it, though in a less degree than Kate or Margaret. But it was no longer confined to the Fox family. It was like some psychic cloud descending from on high and showing itself on those persons who were susceptible. Similar sounds were heard in the home of Rev. A. H. Jervis, a Methodist minister, living in Rochester. Strong physical phenomena also began in the family of Deacon Hale, of Greece, a town close to Rochester. A little later Mrs. Sarah A. Tamlin and Mrs. Benedict, of Auburn, developed remarkable mediumship. Mr. Capron, the first historian of the movement, describes Mrs. Tamlin as one of the most reliable mediums he had ever met, and says that though the sounds occurring in her presence were not so loud as those with the Fox family, the messages were equally trustworthy.
It speedily became evident, then, that these unseen forces were no longer attached to any building, but that they had transferred themselves to the girls. In vain the family prayed with their Methodist friends that relief would come. In vain also were exorcisms performed by the clergy of various creeds. Beyond joining with loud raps in the Amens, the unseen presences took no notice of these religious exercises.
The danger of blindly following alleged spirit guidance was clearly shown some months later in the neighbouring town of Rochester, where a man disappeared under suspicious circumstances. An enthusiastic Spiritualist had messages by raps which announced a murder. The canal was dragged and the wife of the missing man was actually ordered to enter the canal, which nearly cost her her life. Some months later the absentee returned, having fled to Canada to avoid a writ for debt. This, as may well be imagined, was a blow to the young cult. The public did not then understand what even now is so little understood, that death causes no change in the human spirit, that mischievous and humorous entities abound, and that the inquirer must use his own instincts and his own common sense at every turn. “Try the spirits that ye may know them.” In the same year, in the same district, the truth of this new philosophy upon the one side, and its limitations and dangers on the other, were most clearly set forth. These dangers are with us still. The silly man, the arrogant inflated man, the cocksure man, is always a safe butt. Every observer has had some trick played upon him. The author has himself had his faith sorely shaken by deception until some compensating proof has come along to assure him that it was only a lesson which he had received, and that it was no more fiendish or even remarkable that disembodied intelligences should be hoaxers than that the same intelligence inside a human body should find amusement in the same foolish way.
The whole course of the movement had now widened and taken a more important turn. It was no longer a murdered man calling for justice. The peddler seemed to have been used as a pioneer, and now that he had found the opening and the method, a myriad of Intelligences were swarming at his back. Isaac Post had instituted the method of spelling by raps, and messages were pouring through. According to these the whole system had been devised by the contrivance of a band of thinkers and inventors upon the spirit plane, foremost among whom was Benjamin Franklin, whose eager mind and electrical knowledge in earth life might well qualify him for such a venture. Whether this claim was true or not, it is a fact that Rosma dropped out of the picture at this stage, and that the intelligent knockings purported to be from the deceased friends of those inquirers who were prepared to take a serious interest in the matter and to gather in reverent mood to receive the messages. That they still lived and still loved was the constant message from the beyond, accompanied by many material tests, which confirmed the wavering faith of the new adherents of the movement. When asked for their methods of working and the laws which governed them, the answers were from the beginning exactly what they are now: that it was a matter concerned with human and spirit magnetism; that some who were richly endowed with this physical property were mediums; that this endowment was not necessarily allied to morality or intelligence; and that the condition of harmony was especially necessary to secure good results. In seventy odd years we have learned very little more; and after all these years the primary law of harmony is invariably broken at the so-called test seances, the members of which imagine that they have disproved the philosophy when they obtain negative or disordered results, whereas they have actually confirmed it.
In one of the early communications the Fox sisters were assured that “these manifestations would not be confined to them, but would go all over the world.” This prophecy was soon in a fair way to be fulfilled, for these new powers and further developments of them, which included the discerning and hearing of spirits and the movement of objects without contact, appeared in many circles which were independent of the Fox family. In an incredibly short space of time the movement, with many eccentricities and phases of fanaticism, had swept over the Northern and Eastern States of the Union, always retaining that solid core of actual tangible fact, which might be occasionally simulated by impostors, but always reasserted itself to the serious investigator who could shake himself free from preconceived prejudice. Disregarding for the moment these wider developments, let us continue the story of the original circles at Rochester.
The spirit messages had urged upon the small band of pioneers a public demonstration of their powers in an open meeting at Rochester-a proposition which was naturally appalling to two shy country girls and to their friends. So incensed were the discarnate Guides by the opposition of their earthly agents that they threatened to suspend the whole movement for a generation, and did actually desert them completely for some weeks. At the end of that time communication was restored and the believers, chastened by this interval of thought, put themselves unreservedly into the hands of the outside forces, promising that they would dare all in the cause. It was no light matter. A few of the clergy, notably the Methodist minister, the Rev. A. H. Jervis, rallied to their aid, but the majority thundered from their pulpits against them, and the snob eagerly joined in the cowardly sport of heretic-baiting. On November 14, 1849, the Spiritualists held their first meeting at the Corinthian Hall, the largest available in Rochester. The audience, to its credit, listened with attention to the exposition of facts from Mr. Capron, of Auburn, the principal speaker. A committee of five representative citizens was then selected to examine into the matter and to report upon the following evening, when the meeting would reassemble. So certain was it that this report would be unfavourable that the ROCHESTER DEMOCRAT is stated to have had its leading article prepared, with the head-line: “Entire Exposure of the Rapping Humbug.” The result, however, caused the editor to hold his hand. The committee reported that the raps were undoubted facts, though the information was not entirely correct, that is, the answers to questions were “not altogether right nor altogether wrong.” They added that these raps came on walls and doors some distance from the girls, causing a sensible vibration. “They entirely failed to find any means by which it could be done.”
This report was received with disapproval by the audience, and a second committee from among the dissentients was formed. This investigation was con ducted in the office of a lawyer. Kate, for some reason, was away, and only Mrs. Fish and Margaret were present. None the less, the sounds continued as before, though a Dr. Langworthy was introduced to test the possibility of ventriloquism. The final report was that “the sounds were heard, and their thorough investigation had conclusively shown them to be produced neither by machinery nor ventriloquism, though what the agent is they were unable to determine.”
Again the audience turned down the report of their own committee, and again a deputation was chosen from among the most extreme opponents, one of whom vowed that if he could not find out the trick he would throw himself over the falls of the Genesee River. Their examination was thorough to the length of brutality, and a committee of ladies was associated with it. The latter stripped the frightened girls, who wept bitterly under their afflictions. Their dresses were then tied tightly round their ankles and they were placed upon glass and other insulators. The committee was forced to report, “when they were standing on pillows with a handkerchief tied round the bottom of their dresses, tight to the ankles, we all heard the rapping on the wall and floor distinctly.” The committee further testified that their questions, some of them mental, had been answered correctly.
So long as the public looked upon the movement as a sort of joke it was prepared to be tolerantly amused, but when these successive reports put the matter in a more serious light, a wave of blackguardism swept over the town, which reached such a pitch that Mr. Willetts, a gallant Quaker, was compelled at the fourth public meeting to declare that “the mob of ruffians who designed to lynch the girls should do so, if they attempted it, over his dead body.” There was a disgraceful riot, the young women were smuggled out by a back door, and reason and justice were for the moment clouded over by force and folly. Then, as now, the minds of the average men of the world were so crammed with the things that do not matter that they had no space for the things that do matter. But Fate is never in a hurry, and the movement went on. Many accepted the findings of the successive committees as being final, and indeed, it is difficult to see how the alleged facts could have been more severely tested. At the same time, this strong, new, fermenting wine began to burst some of the old bottles into which it was poured to the excusable disgust of the public.
The many discreet, serious and religious circles were for a season almost obscured by swollen-headed ranters who imagined themselves to be in touch with every high entity from the Apostles downwards, some even claiming the direct afflatus of the Holy Ghost and emitting messages which were only saved from being blasphemous by their crudity and absurdity. One community of these fanatics, who called themselves the Apostolic Circle of Mountain Cove, particularly distinguished themselves by their extreme claims and furnished good material for the enemies of the new dispensation. The great body of Spiritualists turned away in disapproval from such exaggerations, but were unable to prevent them. Many well-attested supernormal phenomena came to support the failing spirits of those who were distressed by the so excesses of the fanatics. On one occasion, which is particularly convincing and well-reported, two bodies of investigators in separate rooms, at Rochester, on February 20, 1850, received the same message simultaneously from some central force which called itself Benjamin Franklin. This double message was: “There will be great changes in the nineteenth century. Things that now look dark and mysterious to you will be laid plain before your sight. Mysteries are going to be revealed. The world will be en lightened.” It must be admitted that, up to now, the prophecy has been only partially fulfilled, and it may at the same time be conceded that, with some startling exceptions, the forecasts of the spirit people have not been remarkable for accuracy, especially where the element of time is concerned.
The question has often been asked: “What was the purpose of so strange a movement at this particular time, granting that it is all that it claims to be?” Governor Tallmadge, a United States senator of repute, was one of the early converts to the new cult, and he has left it upon record that he asked this question upon two separate occasions in two different years from different mediums. The answer in each case was almost identical. The first said: “It is to draw mankind together in harmony, and to convince sceptics of the immortality of the soul.” The second said: “To unite mankind and to convince sceptical minds of the immortality of the soul.” Surely this is no ignoble ambition and does not justify those narrow and bitter attacks from ministers and the less progressive of their flocks from which Spiritualists have up to the present day had to suffer. The first half of the definition is particularly important, for it is possible that one of the ultimate results of this movement will be to unite religion upon a common basis so strong, and, indeed, so self-sufficient, that the quibbles which separate the Churches of to-day will be seen in their true proportions and will be swept away or disregarded. One could even hope that such a movement might spread beyond the bounds of Christianity and throw down some of the barriers which stand between great sections of the human race.
Attempts to expose the phenomena were made from time to time. In February, 1851, Dr. Austin Flint, Dr. Charles A. Lee, and Dr. C. B. Coventry of the University of Buffalo, published a statement [Capron “Modern Spiritualism, etc.,” pp. 310-31.] showing to their own satisfaction that the sounds occurring in the presence of the Fox sisters were caused by the snapping of knee joints. It called forth a characteristic reply in the Press from Mrs. Fish and Margaret Fox, addressed to the three doctors:
As we do not feel willing to rest under the imputation of being impostors, we are very willing to undergo a proper and decent examination, provided we can select three male and three female friends who shall be present on the occasion. We can assure the public that there is no one more anxious than ourselves to discover the origin of these mysterious manifestations. If they can be explained on “anatomical” or “physiological” principles, it is due to the world that the investigation be made, and that the “humbug” be exposed. As there seems to be much interest manifested by the public on that subject, we would suggest that as early an investigation as is convenient would be acceptable to the undersigned.
Ann L. Fish. Margaretta Fox.
The investigation was held, but the results were negative. In an appended note to the doctors’ report in the NEW YORK TRIBUNE, the editor (Horace Greeley) observes:
The doctors, as has already appeared in our columns, commenced with the assumption that the origin of the “rapping” sounds MUST be physical, and their primary cause the volition of the ladies aforesaid-in short, that these ladies were “The Rochester impostors.” They appear, therefore, in the above statement, as the prosecutors of an impeachment, and ought to have selected other persons as judges and reporters of the trial. It is quite probable that we shall have another version of the matter.
Much testimony in support of the Fox sisters was quickly forthcoming, and the only effect of the professors’ “exposure” was to redouble the public interest in the manifestations.
There was also the alleged confession of Mrs. Norman Culver, who deposed, on April 17, 1851, that Catharine Fox had revealed to her the whole secret of how the raps were produced. It was an entire fabrication, and Mr. Capron published a crushing answer, showing that on the date when Catharine Fox was supposed to have made the confession to Mrs. Culver, she was residing at his house seventy miles distant.
Mrs. Fox and her three daughters began public sittings in New York in the spring of 1850, at Barnum’s Hotel, and they attracted many curious visitors. The Press was almost unanimous in denunciation of them. A brilliant exception to this was found in Horace Greeley, already quoted, who wrote an appreciative article in his paper under his own initials.
After a return to Rochester, the Fox family made a tour of the Western States, and then paid a second visit to New York, when the same intense public interest was displayed. They had obeyed the spirits’ mandate to proclaim these truths to the world, and the new era that had been announced was now ushered in. When one reads the detailed accounts of some of these American sittings, and considers the brain power of the sitters, it is amazing to think that people, blinded by prejudice, should be so credulous as to imagine that it was all the result of deception. At that time was shown moral courage which has been conspicuously lacking since the reactionary forces in science and in religion combined to stifle the new knowledge and to make it dangerous for its professors. Thus in a single sitting in New York in 1850 we find that there were gathered round the table the Rev. Dr. Griswold, Fenimore Cooper the novelist, Bancroft the historian, Rev. Dr. Hawks, Dr. J. W. Francis, Dr. Marcy, Willis the Quaker poet, Bryant the poet, Bigelow of the EVENING POST, and General Lyman. All of these were satisfied as to the facts, and the account winds up “The manners and bearing of the ladies” (I.E. the three Fox sisters) “are such as to create a prepossession in their favour.” The world since then has dug up much coal and iron; it has erected great structures and it has invented terrible engines of war, but can we say that it has advanced in spiritual knowledge or reverence for the unseen? Under the guidance of materialism the wrong path has been followed, and it becomes increasingly clear that the people must return or perish.