The most conclusive of testimony as to the reality of spirit photography was that recently given in London by Mr. Traill Taylor, editor of the British Journal of Photography, and one of the most capable men it was possible to get for entering into an investigation of this matter. Mr. Taylor holds the first of scientific reputations, and would have been selected by all the leading minds in the world of photography as worthy of representing it. The story told by him is clear in every detail as to the methods he adopted to meet any objections that might arise, and the success attained was quite in keeping with what had hitherto been got by Mr. Glendinning and others in their Glasgow experiments. Mr. Glendinning felt so confident that other honest minds could only reach the same results as himself, that he prevailed on Mr. Duguid to visit London, and give these test sittings to Mr. Taylor. This is another stone in the fabric of evidence that builds up the new spiritual truths. Such evidence has been given again and again by other workers in this field, but scarcely ever before by a person enjoying such a reputation in this special domain as does Mr. Taylor.
It was scarcely to be expected that Mr. Taylor’s statement, clear as it is, and which, had it had no connexion with spiritual phenomena, would have been welcomed and widely applauded, would be accepted. Even as Wm. Crookes, F.R.S., when he blessed Spiritualism, instead of cursing it as was expected, met with a tremendous amount of ridicule and malignity, so has Mr. Taylor. Those who heard the story, while admitting that Mr. Taylor was quite the ablest man in the ranks to enter on such an investigation, still felt that they would have been abler still, and yet no one could point out any other precautions which might have been taken. As one who was present I know the matter was entirely in his (Mr. Taylor’s) hands to do as seemed to him best. We were as desirous of truth as he was, and the unprejudiced mind could only find in it all, results which are perfectly conclusive of the reality of spirit photography. Mr. Stead gives publicity to one of the pictures obtained by Mr. Taylor, in the April number of Review of Reviews, and concludes his remarks by saying that “Everything, of course, depends upon the accuracy and honesty of the photographer, and the reputation of Mr. Taylor and Mr. Glendinning is above reproach,” and so is it also with the medium (Mr. Duguid) who only contributed his presence during the experiments, taking the least interest really of all those who were present.
It might be asked what kind of evidence would be accepted to prove the reality of the various phases of spiritual phenomena? Could a Tyndall or a Huxley have done more in an investigation of this kind than was done by Mr. Taylor, Mr. Glendinning, and those who were associated with them? Were photography the sole phenomenon associated with the movement, this might require to be investigated again and again, but for over thirty years certain positive statements have been made, and the evidence tendered, as to the reality of spirit raps, which psychical science can throw no light upon.
Cromwell Varley, F.R.S., with his acknowledged electrical experience, thought he could soon explode the spirit theory, but, instead, he became a devoted and courageous spiritualist. William Crookes, F.R.S., and Dr. Alfred Russel Wallace, F.R.S., have alike testified to the spirit raps, and to the phase of materialisation by which forms solid and tangible are built up. Mr. Crookes on many occasions has photographed these physicalised “forms,” and Dr. Wallace has vouched for the fact that with a spirit medium he got a photograph, and, on sending this abroad to other relatives, it was at once recognised as the portrait of his departed mother, and certain peculiarities which could not be imitated made the matter more certain.
Mr. Taylor has done nothing new, only corroborated what the many bold but practical people had found out before—the people who, to get at truth, had stood any number of hard names. They were not deceivers or idlers carried away by the light of an idea, but practical, sober-minded people, who trusted to nothing but experiment, and willing to tread down any amount of obstacles that truth might be reached. A man like Mr. Andrew Glendinning, certain of the facts of spirit communion, might, had he been selfishly inclined, have allowed the world to sneer on, and have troubled little about the accumulation of evidence; but the rich fruits he had gathered during many years made a naturally generous nature anxious to share them with others. The propagation of an unpopular idea was not likely to bring him honour of any kind. He knew well what all past experimenters had to face, but he was determined this question should be placed in such a position that there would be no reason for cavil. It has been with much patience, and amid many suspicions, that this careful investigator has helped to make palpable that there is a roadway between the “undiscovered country” of spirit life and this world of ours; that the transcendent intuitions of poets and seers have been founded on realities which are now being demonstrated.
We spiritualists have indeed got to know, beyond a doubt, what the human race had not learned in its thousands of years, viz., that death is a delusion. The lamp has been kindled at the light gleaming from the sky, and nothing can again put out the flame.
Spiritualism has a certain aim, and does not mean to drift. It has come for a divine purpose, to be sacredly cherished and unfolded. Even Mr. Stead, the longer he pursues his investigations, has less and less to say regarding the danger of investigation. He feels and acknowledges that he has entered upon a realm which may yet have many priceless gems to give up. The spiritualist must be a come-outer, able to break away from trammels and all despotic traditions. The fear of the Evil One, the bad odour associated with the name “witchcraft,” the unwise and weak bits in Old Testament history, stop him not in his investigations. “Thou shalt” and “thou shalt not” of tradition he asks the authority for, taking nothing on authority but truths which can be demonstrated.
If the world applauds those who joined together fire and water and iron and made it ready to do men’s bidding, if it reverences those who with audacious hands have taken the lightning from heaven and sent it to carry tidings between the ends of the earth, so will it one day surely reverence and honour the many spiritual workers who have toiled bravely to make it evident that there is no death. “He that walks with humble men,” says a wise teacher, “often stumbles over masses of unsunned gold where men, proud in emptiness, looked only for common dust.”
Why should intelligent men mock at small beginnings like the rise of the modern spiritual movement? The great institutions which have done the best work for mankind have had to face the same kind of sneer and ridicule. History repeats itself all the time. As Lecky eloquently points out, the Christian religion, which was surely a potent force for good or evil, was unseen by the leading minds who made up the intellectual force of the Roman empire. No single man of weight saw in it a conquering power, but glanced at it as something weak and ignoble. Carlyle regrets that the wise and penetrating Tacitus could only see in it a weak superstition, while he (Carlyle) held somewhat similar views about Spiritualism (which, according to Theodore Parker, has more evidence for its wonders than any other historic form of religion), as the best word he could offer was that it was “the religion of Dead Sea apes.”
That the idea of spirit communion will grow and find a place in the people’s hearts is as certain as that the sun shines each day. The best of minds have welcomed it, even those who could not tolerate it at first. It is indeed a choice revelation of higher import than all physical science has yet given. Elizabeth Barrett Browning wondered how the world, weeping for its dead, did not accord it warm welcome. She found in Spiritualism the richest consolation. This age has almost witnessed the abolition of slavery, and to-day there is not more antagonism to Spiritualism than sixty years since there was towards the anti-slavery party. Lloyd Garrison, afterwards a pronounced Spiritualist, was indeed bold for conscience sake, for truth and justice, when he started the Liberator. It did not seem as if the idea which possessed him could take root. When his enemies made inquiry as to Garrison’s movements in 1831, they reported that his office was in an obscure hole, his only visible auxiliary a negro-boy, and his supporters a few insignificant persons of all colours—and yet in spite of this early report his idea shook the world. The man and the negro-boy were pretty vigorous, and there was a great truth promulgated from that obscure hole.