Spiritism in Rochefort

— Rochefort is not yet a center of Spiritism, although it has some fervent adherents and numerous sympathizers with the new ideas. But there, less than elsewhere, is there courage of opinion, and many believers keep to the sidelines. On the day they dare to show themselves, we shall be surprised to see them so numerous. As we were going only to see a few isolated persons, we expected to stay there but a few hours. But a passenger who happened to be in the same carriage, having recognized us by a portrait he had seen in Marennes, forewarned his friends of our arrival. We then received, with insistence, a kind invitation from several Spiritists who wished to know us and to receive instructions. Our departure being postponed to the following day, we had the satisfaction of spending the evening in a gathering of sincere and devoted Spiritists. During the gathering we received another invitation, in terms no less obliging, in the name of a high official and several notabilities of the city, expressing the wish for a gathering on the following evening, which occasioned a new postponement of our departure. We would not have mentioned such details were they not necessary to the explanations that we deem it a duty to give hereafter, concerning a local newspaper.

— At this last gathering we delivered, at the beginning of the session, the following address:

“Gentlemen, “Although I had no intention of spending more than a few hours in Rochefort, the wish you expressed to me for this gathering and, above all, the manner in which the invitation was made, were too flattering for me not to accept it. I do not know whether all the persons who honor me by attending this gathering are initiated in the spiritist science; I suppose that many are still novices in the matter; one might even find some who are hostile. Now, in consequence of the false idea that those who do not know Spiritism, or know it only imperfectly, form of it, the result of this session could cause some disappointment to those who did not find what they expected. I must, therefore, clearly explain its purpose, so that there be no misunderstanding. “First of all, I must inform you of the object I propose to myself in these excursions. I go solely to visit spiritist centers and to give them the instructions they may need. One would be mistaken who thought that I go to preach the doctrine to the incredulous. Spiritism is a whole science that demands serious study, like the other sciences, and requires numerous observations. To set it forth minutely, it would be necessary to give a regular course, and a course of Spiritism cannot be given in one or two lessons, any more than could a course of physics or astronomy. As for those who do not know its first notions, I am obliged to send them to the source, that is, to the study of the works in which all the necessary teachings are found, and the answer to most of the questions they might ask, which, for the most part, bear upon the most elementary principles. This is why, in my visits, I address only those who already know, those who need complementary instruction, and not the ABC. I never go to give what are called séances, nor to summon the public to attend experiments or demonstrations, and still less to make an exhibition of Spirits. Those who expected to see anything of the sort here would be completely mistaken, and I must hasten to dispel their illusion. “This evening’s gathering is, in a certain way, exceptional and outside my habits. For the reasons I have just set forth, I cannot pretend to convince those who would reject the very bases of my principles. I desire only one thing: that, in default of conviction, they preserve the idea that Spiritism is a serious thing and worthy of attention, for it attracts the concern of the most enlightened men of all countries. That they do not accept it blindly and without examination is understandable; but it would be presumption to contest an opinion that numbers its most numerous partisans among the flower of society. Sensible persons say: There are so many new things that come to surprise us and that, a century ago, would have seemed absurd; every day we witness the discovery of new laws, the revelation of new forces of Nature, that it would be illogical to admit that Nature had said its last word. Thus, before denying, it is prudent to study and observe. To judge a thing, one must know it. Criticism is permitted only to him who speaks of what he knows. What would be said of a man who, knowing nothing of music, criticized an opera? of one who, ignorant of the first notions of literature, criticized a literary work? Well then! it is the same with most of the detractors of Spiritism: they judge with incomplete data, often even by hearsay. Thus, all their objections denote absolute ignorance of the matter. We could only answer them: study before judging. “As I have had the honor of telling you, it would be materially impossible, gentlemen, to set forth minutely all the principles of the spiritist science. As for satisfying the curiosity of whomever it may be, there are among you those who know me well enough to know that I have never played that role. But, in the impossibility of setting forth things in detail, it may perhaps be useful to make known to you its end and its tendencies. This is what I propose to do. Afterward you will judge whether the object is serious and whether it is permissible to mock. I ask, therefore, permission to read a few passages from the discourse I delivered at the great gatherings of Lyon and Bordeaux. For those who have only an incomplete idea of Spiritism, the principal question is no doubt hypothetical, for I am addressing already instructed adherents; nevertheless, until circumstances have transformed the hypothesis into truth for you, you can see its consequences, as well as the nature of the instructions I give, and thereby judge the character of the gatherings I attend. “I can, however, say of Spiritism that nothing in it is hypothetical: of all the principles formulated in The Spirits’ Book and in The Mediums’ Book, none is the product of a system or of a personal opinion. All, without exception, are the fruit of experience and observation; I could not claim a single one as the product of my initiative. Those works contain what I have learned, and not what I have created. Now, what I have learned, others can learn, but, like me, they must work. I have only spared them the effort of the first labors and the first researches.”

After this preamble, we read some passages from the discourse delivered at Lyon and Bordeaux, then giving some explanations, necessarily very summary, on the fundamental principles of Spiritism, among others on the nature of the Spirits and the means by which they communicate, emphasizing, above all, the moral influence that results from the manifestations through the certainty of the future life, and the effects of this certainty upon conduct in the present life.

By the preamble it was impossible to establish the situation more clearly and to specify better the object we proposed to ourselves, in order to avoid any misunderstanding. We had to take such a precaution, for we knew that the assembly was far from being homogeneous and entirely sympathetic. This naturally did not satisfy those who awaited a session of the kind given by Mr. Home. In a polite manner, one of those present even went so far as to declare that it was not exactly what he had expected, which we readily believe, since, instead of exhibiting curious things, we came to speak of morality. He asked with such insistence that we give proofs of the existence of the Spirits that we were forced to tell him that we did not have them in our pocket to show him. I believe that he came near to saying to us: “Look carefully!”

— Under the pseudonym of Tony, a journalist who attended the gathering thought fit to report what had occurred in the Spectateur, a weekly theatrical newspaper, in the issue of October 12. It begins thus:

Attracted by the announcement of a spiritist soirée, I hastened to go hear one of the most authorized hierophants of this science… thus do the adherents classify Spiritism. The auditorium, full, awaited with a certain anxiety the meticulous exposition of the bases of this science… for there is a science. Mr. Allan Kardec, author of The Spirits’ Book and The Mediums’ Book, was going to initiate us into terrible secrets! Moved by a sentiment of very understandable curiosity that had nothing hostile about it, we hoped to leave the session with a certain conviction if the professor, a man of incontestable skill, had taken the trouble to set forth his doctrine. Mr. Allan Kardec thought otherwise, which is regrettable. He was not asked to evoke Spirits, but, at least, to give clear or even elementary explanations to facilitate the experimentation of the profane. This beginning perfectly characterizes some of the listeners, who took themselves for spectators. The word attracted says more than the rest. What they wanted were clear explanations to facilitate the experimentation of the profane. In other words, a recipe so that each one, upon arriving home, might amuse himself by evoking Spirits.

There follows a tirade upon the foundation of the doctrine: charity and other maxims that, he says, come directly from Christianity and teach nothing new. If one day that gentleman takes the trouble to read, he will know that Spiritism has never claimed to bring to men any other morality than that of Christ, and that it does not address itself to those who practice it in its purity. But as there are many who believe neither in God, nor in the soul, nor in the teachings of Christ, or who at least doubt, and whose morality is summed up in the expression each one for himself, Spiritism, by proving the existence of the soul and of the future life, comes to give a practical sanction, a necessity, to that morality. We even wish to believe that Mr. Tony has no need of it, that he has a living faith, a sincere religion, since he takes up the defense of Christianity against Spiritism, despite some malicious tongues accusing him of being a bit materialist. We even wish to believe that he practices charity as a true Christian; that, after the example of Christ, he is gentle and humble; that he has neither pride, nor vanity, nor ambition; that he is good and indulgent toward all, even toward his enemies; in a word, that he has all the virtues of the divine model and, at least, that he does not bore others on that account. He continues: Spiritism has the pretension of evoking the Spirits. It is true that the Spirits do not submit to whims and demands. If necessary, they can clothe themselves in a recognizable body, including garments, and enter into relation with the mediums only on condition of being enveloped in a layer of fluids of the same nature… and why not of contrary nature, as in electricity? The science of Spiritism does not explain it.

Read, and you shall see.

I do not know whether the adherents withdrew satisfied. But, most certainly, the ignorant, sincerely desirous of instructing themselves, gained nothing from this session, except that Spiritism is not demonstrated. Is it the fault of the professor, or does Spiritism unveil its mysteries only to the faithful? We shall not tell you… and with reason!

Tony.

— Conclusion – Spiritism is not demonstrated. Mr. Tony ought to have explained clearly, since he is so fond of clear explanations, the reason why Spiritism is demonstrated to millions of men who are neither fools nor ignorant. Let him take the trouble to study, and he will know whether, as he says, he is so desirous of instructing himself. But, since he thought it his duty to give explanations to the public of a gathering that had nothing public about it, as if he were making a critical appraisal of a spectacle to which one goes attracted by the posters, he ought, to be impartial, to have referred to the words we spoke at the beginning. Be that as it may, we are very satisfied with the urbanity that presided over the gathering, and we take the occasion to address to the eminent official, Mr. La Maison, our thanks for the welcome full of benevolence and cordiality and the initiative of placing the hall at our disposal. It seemed useful to us to demonstrate to him, as well as to the elite gathered at his house, the moral tendencies of Spiritism and the nature of the instruction we impart in the centers visited.

Mr. Tony does not know whether the adherents were satisfied. From his point of view, evidently, the session produced no result. As for us, we prefer to have left in some listeners the impression of a tedious moralist than the idea of a producer of spectacles. One indubitable fact is that not all shared his opinion. Without speaking of the adherents who were there, and from whom we received warm testimonies of sympathy, we shall cite two gentlemen who, at the end of the session, asked whether the instructions we had read would be published, adding that they had formed a completely false idea of Spiritism, but that now they saw it in another light, understood its serious and useful side, and proposed to study it deeply. Had we obtained only this result, we would consider ourselves satisfied. It is little, Mr. Tony will say. So be it. But he does not know that two seeds that bear fruit multiply themselves. Besides, we do not know whether all that we sowed on this occasion will be lost, and whether the wind raised by Mr. Tony may not have carried some to a fertile soil. Mr. Florentin Blanchard, bookseller of Marennes, felt it his duty to reply to Mr. Tony’s article, by a letter that was inserted in the Tablettes des deux Charentes, edition of October 25.

— Mr. Tony replies, concluding thus:

“Spiritism overexcites the mind of the credulous, aggravates the state of women endowed with great nervous irritability, drives them mad or kills them, should they persist in their aberrations.

“Spiritism is a disease and, as such, must be combated. Moreover, it falls within the scope of those things… unwholesome, studied by public and moral hygiene.”

Here we catch Mr. Tony in flagrant delict of contradiction. In the first article, referred to above, he said that he came to the session “moved by a sentiment of very understandable curiosity that had nothing hostile about it.” How is one to understand that he was not hostile to a thing he says is a disease, an unwholesome thing, etc.?

Further on he says that he expected clear or even elementary explanations to facilitate the experimentation of the profane. How could he wish to initiate himself, he and the profane, in the experimentation of a thing that, he says, can drive mad and kill? Why did he come? Why did he not persuade his friends not to come and attend the teaching of a thing so dangerous? Why does he lament that the teaching did not correspond to his expectation, nor was as complete as he wished? Since, in his opinion, this thing is so pernicious, instead of reproaching us for having been little explicit, he ought to have congratulated us. Another contradiction. Since he came to the gathering to learn what Spiritism is, what it wants, and what it can do; since he reproaches us for not having instructed him, it is that he did not know it. Now, since he has not studied it, how does he know that it is so dangerous? Then he judged without knowledge. Thus, supported by his own authority, he decides that a thing is bad, unwholesome, and can kill, when he has just declared that he does not know what it is. Is this the language of a serious man? There are criticisms that refute themselves in such a way that it suffices to point them out, it being superfluous to attach importance to them. In other circumstances, an allegation such as that of killing could give rise to a judicial action for calumny, for the accusation is of extreme gravity against us and against a class today immensely numerous of most honorable men. This is not all. The second article was followed by several others, in which he develops his thesis.

Now, here is what is read in the Spectateur of October 26, on the occasion of Mr. Blanchard’s first letter:

The editorial staff of the Spectateur received from Marennes, signed by Florentin Blanchard, a letter in reply to our first article of the 12th, when this latter was already composed. The editorial staff regrets that the smallness of its format does not permit it to open its columns to a controversy on Spiritism. At the express request of the Spectateur, the Tablettes published the letter in extenso.

We reserve the right to reply in due time, and we shall endeavor not to yield, as its author does, to the inspirations of an unbecoming Spirit.

Tony.

After a second letter from Mr. Blanchard, this time published in the Spectateur, one reads:

We grant you hospitality with pleasure, Mr. Florentin Blanchard, but it would be well not to abuse it. Your letter of today accuses me of not having studied Spiritism. How do you know? Surely you wish to discuss only with the enlightened, and on that score, I am not the most suitable person. Agreed?

Why do you not answer, sir, a few propositions that end my last letter… instead of accusing me vaguely? This prolonged correspondence offers no interest; permit me, therefore, not to continue it.

Soon I shall resume my series of articles on Spiritism, but only occasionally, for the small format of the Spectateur does not permit the publication of long studies on this picturesque subject.

Do what you will, sir, we shall not take the Spiritists seriously, nor shall we be able to consider Spiritism as a science.

Tony.

— Thus, it is very clear that Mr. Tony wishes to attack Spiritism, to drag it in the mud, to qualify it as unwholesome, to say that it kills, without, however, saying how many persons it has killed. But he does not want controversy. His newspaper is large enough for his attacks, but very small for the replies. To speak alone is more convenient. He has forgotten that, by reason of the nature and character of his attacks, the law could oblige him to the insertion of a reply of double length, notwithstanding the smallness of his newspaper.

In relating the particulars of our stay in Rochefort, we wished to show that we neither sought nor solicited that gathering, and, consequently, that we attracted no one to hear us. We also took care to say without circumlocution, from the very outset, what our intention was. Those who felt disappointed had the liberty to withdraw. Now we congratulate ourselves on the fortuitous circumstance, or rather providential one, that led us to remain, for it provoked a polemic that serves only the cause of Spiritism, making it known for what it is: a moral thing, and not for what it does not want to be: a spectacle for the satisfaction of the curious; and for giving criticism, once more, the occasion to show the logic of its arguments. Now, Mr. Tony, two more words, if you please. To advance publicly things such as those you have written, one must be quite sure of the facts, and you ought to strive to prove them. It is very convenient to argue alone. Nevertheless, I do not intend to establish any polemic with you. I have not the time for this, and, on the other hand, your sheet is too small to admit criticism and refutation. Moreover – be it said without offending you – its influence does not extend very far. I offer you something better: come to Paris, before the Society over which I preside, that is, before a hundred and fifty persons, to sustain and prove what you advance. If you are certain of being in the right, you have nothing to fear, and I promise you, on my word of honor, that, through the Spiritist Review, your arguments and the effects you shall have produced will go from China to Mexico, passing through all the capitals of Europe. And note, sir, that I make you a good proposal. Not, certainly, in the expectation of converting you, since you will remain entirely free to keep your convictions. It is to offer your ideas against Spiritism the occasion for great publicity. So that you may know with whom you will have to deal, I will tell you that the Society is composed of lawyers, merchants, artists, men of letters, scientists, physicians, capitalists, good bourgeois, officers, artisans, princes, etc., all interspersed with a certain number of ladies, which guarantees you a presentation irreproachable as to urbanity; but all imbued to the very marrow of their bones, like the five or six million adherents, with this unwholesome thing that public and moral hygiene study, and that you will ardently desire to cure.