[69] See the whole of this chapter, which is full of information and interest. It gives a record of several other similar examples.
[70] In No. 117 of the “Quarterly Review,” there is a criticism on Mr. Lane’s account of these necromancers; but the facts recorded by him are neither satisfactorily accounted for nor successfully explained away.
[71] My brother-in-law, Captain Ostrehan, of the Bombay Staff Corps, Sir Alfred Slade, Bart., and the Rev. Dr. Dunbar, chaplain to Bishop Claughton, have furnished me with remarkable examples of the power of Oriental necromancers.
[72] Nevins’ “China and the Chinese,” p. 167. New York, 1868.
[73] “Theory of Pneumatology,” by J. H. Jung-Stilling, pp. 136-137. London: Longmans, 1834.
[74] Dr. Sexton in his “Defence of Modern Spiritualism” (London: J. Burns), a tractate written with ability and frankness, remarks that “it is too late in the day to sneer at this matter with a sort of self-complacency, which seems to say, ‘You are a poor deluded creature: behold my superior wisdom; I don’t believe in such nonsense.’ Here are the facts, and we demand in the true spirit of Science to know what is to be done with them. If you have any theory by which they can be explained, let us hear it, in order that we may judge of its merits; if you have not, we are all the more justified in clinging to our own.” And, again, referring to the inquiries of a certain Dr. Hare in America, he writes:—“The question with Dr. Hare was—Did the phenomena occur, and, if so, were they produced by the direct action of those persons in whose presence they took place? The nonsensical notions mooted by unscientific opponents, and which are still urged with as much gravity as though they had been made the subject of mathematical demonstration, that electricity, magnetism, odic, or psychic forces are the agents by which the manifestations are produced, he knew well enough could not bear a moment’s investigation. Electricity cannot move tables, nor in fact act at all without cumbrous apparatus. Magnetism cannot give intelligent responses to questions, and odic force and its twin brother psychic are probably as imaginary as the philosopher’s stone; and even if their existence could be proved beyond the shadow of a doubt, they could not in the slightest degree help us to the solution of the great problem of the cause of the phenomena designated Spiritual.”
[75] A thoughtful writer, and one who is evidently far-seeing and awake to the danger, recently made the following pertinent remarks in the Church Review:—
“The presence of Superstition is always the sign of a wandering from the true path; the excess of Superstition almost invariably the precursor of great intellectual and religious changes, if not absolute convulsions. Before the great crash of Paganism the necromancers and practisers of curious arts were carrying on an unusually brisk trade among the Romans. We all know how prevalent was the belief in witches, wizards, and astrology at the time immediately preceding the (so-called) Reformation. Before the French Revolution the sect founded by Cagliostro and Lorenza Feliciani, which professed a knowledge of the ancient arts of the Egyptians, found great numbers of followers. And have we not a sign of a national mental crisis in our own day in the prevalence of ‘Spiritualism,’ which is the form which necromancy at present takes? There may be many people who are utterly unaware how large a number of their fellow-countrymen, and especially of their countrywomen, believe in Spiritualism, and attend séances. Those who do so are not usually very fond of parading their belief, because they have a lurking suspicion that they may get laughed at; but this very reserve makes the bond between the votaries of Spiritualism so much the stronger. It is no exaggeration to say that the practice of dealing with familiar spirits is on the increase in Great Britain at the present moment.” (A.D. 1873.)
[76] “On the Invisible World,” by Joseph Hall, D.D., &c., book i. sec. 8. Father Christopher Davenport, better known as “Sancta Clara,” in one of his most remarkable treatises, “Paralipomena Philosophica de Mundo Peripatetico,” chap. iv. p. 68 (A.D. 1652), confirms the account in the text of the above-named Bishop of Exeter, giving all the details of this particular miraculous cure. It seems that both the Well and Chapel of S. Madron were constantly visited by the faithful during the first part of the seventeenth century, especially in the month of May and on the feast of Corpus Christi.
[77] “History of the Rise and Influence of the Spirit of Rationalism in Europe,” by W. E. H. Lecky, M.A. Fourth edition in two volumes. London, 1870.