“If I am not occupying too much of your valuable space I should like to make a few remarks on the misconceptions of many scientific men as to the nature of this inquiry, taking the Letters of your correspondent Mr. Dirks as an example. In the first place, he seems to think that it is an argument against the facts being genuine that they cannot all be produced and exhibited at will; and another argument against them, that they cannot be explained by any known laws. But neither can catalepsy, the fall of meteoric stones, nor hydrophobia be produced at will; yet these are all facts, and none the less so that the first is sometimes imitated, the second was once denied, and the symptoms of the third are often greatly exaggerated, while none of them is yet brought under the domain of strict science; yet no one would make this an argument for refusing to investigate these subjects. Again, I should not have expected a scientific man to state, as a reason for not examining it, that Spiritualism ‘is opposed to every known natural law, especially the law of gravity,’ and that it ‘sets chymistry, human physiology, and mechanics at open defiance;’ when the facts simply are that the phenomena, if true, depend upon a cause or causes which can overcome or counteract the action of these several forces, just as some of these forces often counteract or overcome others; and this should surely be a strong inducement to a man of science to investigate the subject.
“While not laying any claim myself to the title of ‘a really scientific man,’ there are some who deserve that epithet who have not yet been mentioned by your correspondents as at the same time spiritualists. Such I consider the late Dr. Robert Chambers, as well as Dr. Elliotson, Professor William Gregory, of Edinburgh; and Professor Hare, of Philadelphia—all unfortunately deceased; while Dr. Gully, of Malvern, as a scientific physician, and Judge Edmonds, one of the best American lawyers, have had the most ample means of investigation; yet all these not only were convinced of the reality of the most marvellous facts, but also accepted the theory of Modern Spiritualism as the only one which would embrace and account for the facts. I am also acquainted with a living physiologist, of high rank as an original investigator, who is an equally firm believer.
“In conclusion I may say that, although I have heard a great many accusations of imposture, I have never detected it myself; and, although a large proportion of the more extraordinary phenomena are such that, if impostures, they could only be performed by means of ingenious apparatus or machinery, none has ever been discovered. I consider it no exaggeration to say that the main facts are now as well established and as easily verifiable as any of the more exceptional phenomena of nature which are not yet reduced to law. They have a most important bearing on the interpretation of History, which is full of narratives of similar facts, and on the nature of life and intellect, on which physical science throws a very feeble and uncertain light; and it is my firm and deliberate belief that every branch of philosophy must suffer till they are honestly and seriously investigated, and dealt with as constituting an essential portion of the phenomena of human nature.
“I am, Sir, yours obediently,
“Alfred R. Wallace.”
The following Review, taken from the “Weekly Register” of August 1, 1874, will be read with interest:—
“The May and June numbers of the ‘Fortnightly Review’ for 1874, contain two remarkable articles by Mr. Wallace, the eminent naturalist. They are entitled—‘A Defence of Modern Spiritualism.’ His aim in these is to prove the objective reality of its phenomena in the first instance, and then to show that the theory which explains them can be accepted by those who, like himself, entirely disbelieve in a Supernatural order. He points out that Modern Spiritualism is not in any way a survival or revival of old superstitions, but a completely new science. The facts upon which it rests have been known and noted from the earliest beginnings of history, but, owing to the influence of Superstition, were almost universally misinterpreted. Now, at last, these mists are clearing away. We have abundant materials upon which to work, and he looks forward with confidence to the establishment of a satisfactory scientific theory of a future life. Such a theory will be a truly regenerating influence, resting, not on arbitrary beliefs, but on established facts, and will, for the first time, make a true religion possible and a pure morality.
“At the close of the second essay, there is a sketch of the outline of the theory up to the point which it has reached as yet. Of course there is still much which requires to be explained and developed. The science is only in its infancy; but still its principles can be understood and appreciated. It is taken for granted that there are no spirits but human ones, these being the only spirits of which we can have any scientific knowledge. This being assumed, Mr. Wallace proceeds to give a short analysis of human nature, drawn from generalizations from the ‘phenomena in their entirety,’ and the communications of the spirits themselves. This is contained in four propositions:—
“1. Man is a duality, consisting of an organized spiritual form evolved coincidently with and permeating the physical body, and having corresponding organs and development.
“2. Death is the separation of this duality, and effects no change in the spirit, morally or intellectually.
“3. Progressive evolution of the intellectual and moral nature is the destiny of individuals; the knowledge, attainments, and experience of earth-life forming the basis of spirit-life.