"But it's silly, it's nonsense," she said. "It doesn't mean anything."
She laughed, and spoke again out loud.
"He says, 'Bow, wow, wow! Puss,'" she said. "He says, 'Gott strafe the V.C.' He says it's a parrot. He says it's a grey feather of a parrot and something else besides. Something about burning, he says. He says it's a cinder. It's a cinder and a parrot's feather. That's what he says is the test."
It was not long after this that the coherent speaking ceased and whisperings began again. Presently the medium said, still in the child's voice, that the power was getting less. Then the voice stopped altogether, and soon afterwards I saw her hands twisting and wrestling together. She stretched out her arms with the air of a tired woman, and rubbed her eyes, and came out of trance.
My friend and I went home, and before we opened the box we compared and collated our notes. Then I unlocked the drawer, took out Francis's packet and broke the seals and cut the string. The cardboard box contained a piece of paper folded round one of Matilda's grey feathers and a fragment of burned coal.
Now I see no possible way of accounting for this unless we accept Mrs. Masters's explanation, and believe that in some mysterious manner Francis, his living self, was able to tell her while in this trance what were the contents of the packet he had sealed up. No possible theory of thought-transference between her and anyone living in the conditions of this earthly plane will fit the case, for the simple reason that no one living here and now has ever had the smallest knowledge of what the packet contained. That information had never, until the moment that Mrs. Masters communicated it to me and my friend, been known to more than one person. Francis had made the packet, had sealed it up, and in that locked drawer it had remained till we opened it after this sitting. I can conceive of no possible channel of communication except one, namely, that Francis himself spoke in some mysterious way to the medium's mind. My reason and my power of conjecture are utterly unable to think of any other explanation.
So accepting that (for a certain reason to be touched on later, I rather shrink from accepting it), it follows as possible that all the earlier part of the sitting, which can certainly be accounted for by the established phenomenon of thought-transference, may not have been due to thought-transference at all, but to direct communication also with Francis. And yet while the medium was speaking, telling me that he was looking into my face, and wondering that I could not see him, I, who have so continually with me the sense of his personal presence, had no such feeling. That Francis whom I knew, the same one who is now so constantly with me, did not seem to be there at all ...
Now I reject altogether the theory of the Roman Catholic Church, namely, that when we try to communicate with the dead and apparently succeed in so doing, we are not really brought into connection with them, but into connection with some evil spirit who impersonates them. I cannot discover or invent the smallest grounds for believing that; it seems to me more a subject for some gruesome magazine tale than a spiritual truth. But what does seem possible is this, that we are brought into connection not with the soul of the departed, his real essential personality, the thing we loved, but with a piece of his mere mechanical intelligence. Otherwise it is hard to see why those who have passed over rarely, if ever, tell us, except in the vaguest and most unconvincing manner, about the conditions under which they now exist. They speak of being happy, of being busy, of waiting for us, but they tell us nothing that the medium could not easily have invented herself. No real news comes, nothing that can enable us to picture in the faintest degree what their life over there is like. Possibly the conditions are incommunicable; they may find it as hard to convey them as it would be to convey the sense and the effect of colour to a blind man. Material and temporal terms must naturally have ceased to bear any meaning to them, since they have passed out of this infinitesimal sphere of space and time into the timeless and immeasurable day, the sun of which for ever stands at the height of an imperishable noon. If they could tell us of that, perhaps we should not understand.
The upshot, then, is this: I believe that when the medium, sitting opposite the fire in that dim room, said what was in the sealed packet, the discarnate mind of Francis told her what was there. I believe the door between the two worlds not to be locked and barred; certain people—such as we call mediums—have the power of turning the handle and for a little setting this door ajar. But what do we get when the door is set ajar? Nothing that is significant, nothing that brings us closer to those on the other side. If I had not already believed in the permanence and survival of individual life, I think it more than possible that the accurate and unerring statement of what was in the sealed packet might have convinced me of it. But it brought me no nearer Francis.