A Retrospective Glance.

— The year 1867 had been announced as bound to be particularly profitable for Spiritism, and that forecast was fully realized. It saw the appearance of several works that, without bearing its name, popularized its principles, and among which we shall recall Mireta, by Mr. Sauvage; The Novel of the Future, by Mr. Bonnemère; God in Nature, by Mr. Camille Flammarion. The Reason of Spiritism, by the examining magistrate Mr. Bonnamy, is an event in the annals of the Doctrine, because there the banner is raised high and courageously by a man whose name, justly esteemed and respected, is an authority, while at the same time his work is a protest against the epithets with which criticism generally favors the adherents of the idea. All Spiritists appreciated this book as it deserves, and understood its scope. It is a peremptory reply to certain attacks; thus, we believe they will regard it as a duty to propagate it in the interest of the Doctrine. Had the year only these results, we should already congratulate ourselves; but it produced more effective ones. It is true that the number of officially known societies or groups did not increase appreciably; it even came to diminish, owing to the intrigues with whose help they sought to undermine them, introducing into them elements of dissolution; but, on the other hand, the number of private or family meetings grew in great proportion.

Moreover, it is evident to all, and by the very confession of our adversaries, that Spiritist ideas have gained ground considerably, as is attested by the author of the work to which we refer further on [Spiritism before History and the Church, its origin, its nature, its certainty, its dangers; by the abbé Poussin]. They infiltrate through a host of breaches; everything contributes to this. The things that, at first sight, seemed most foreign to them are means by whose aid these ideas come to light. The fact is that Spiritism touches upon so great a number of questions that it is very difficult to broach anything whatever without seeing a Spiritist thought arise there, so that, even in refractory circles, these ideas burst forth under one form or another, like those many-colored plants that grow among the stones. And since in those circles Spiritism is generally repelled, out of a spirit of prejudice, without knowing what it says, it is not surprising that, when Spiritist thoughts appear there, they are not recognized; but they are acclaimed, because they are found good, without anyone suspecting that it is Spiritism. Contemporary literature, great or small, serious or frivolous, sows these ideas in profusion; it is embellished by them and lacks only the name. If all the thoughts that run about the world were gathered together, complete Spiritism would be constituted. Now, there is a considerable fact, one of the most characteristic of the year that has just ended. This proves that each one has within himself some elements in the state of intuition, and that between its antagonists and itself there is, most of the time, nothing but a matter of words. Those who repel it with full knowledge of the cause are those who have an interest in combating it.

But then, what is to be done to make it known, in order to triumph over these prejudices? This is the work of time. It is necessary that circumstances lead to it naturally, and for this one can count on the Spirits, who know how to bring them about at the opportune moment. These circumstances are particular or general; the former act upon individuals and the latter upon the masses. The latter, by their repercussion, produce the effect of mines that, at each explosion, tear away some fragments of rock.

Let each Spiritist work on his side, without letting himself be discouraged by the slight importance of the result obtained individually, and let him consider that, thanks to the accumulation of grains of sand, a mountain is formed.

— Among the material facts that marked this year, the cures of the zouave Jacob occupy the first place; they had a repercussion that everyone knows, and although Spiritism only figured there incidentally, general attention was nonetheless keenly drawn to a phenomenon of the gravest kind, one that is directly linked to it. These facts, occurring under common conditions, without mystical apparatus, not by a single individual but by several, for that very reason lost the miraculous character that had until then been attributed to them. Like so many others, they entered the domain of natural phenomena. Among those who reject them as miracles, many became less absolute in the denial of the fact and admitted its possibility as the result of an unknown law of Nature. This was the first step on a path fruitful in consequences, and more than one sceptic was shaken. Certainly not all were convinced, but the matter gave much to talk about, from which there resulted, in a great number, a profound impression that made people reflect more than is thought. These are seeds that, if they do not yield an abundant, immediate harvest, are not lost for the future. Mr. Jacob always keeps himself absolutely aloof. We are unaware of the motives for his abstention and whether or not he is to resume the course of his sessions. If there is intermittence in his faculty, as often happens in similar cases, it would be a proof that it is not due exclusively to his person, and that outside the individual there exists something, an independent will.

But, it will be said, why this suspension, since the production of such phenomena was advantageous to the Doctrine? Things having, up to now, been conducted with a wisdom that is not belied, it is to be supposed that those who direct the movement judged the effect sufficient at this moment, and that it would be useful to interrupt the effervescence. But the idea has been launched, and one may be certain that it will not remain in the state of a dead letter.

— In short, as one sees, the year was good for Spiritism; its phalanxes recruited serious men, whose opinion counts for something in a certain world. Our correspondence points out to us almost everywhere a general movement of opinion toward these ideas and, a bizarre thing, in this positivist century, those that gain the most ground are the philosophical ideas, far more than the material facts of manifestation, which many people still persist in rejecting. Thus, before the greater number, the best means of making proselytes is to begin with philosophy, which is understandable. The fundamental ideas being latent in the majority, it suffices to awaken them. They understand them because they possess their germs within themselves, whereas the facts, in order to be accepted and understood, demand study and observations that many do not want to take the trouble to make. Then charlatanism, which seized upon the facts to exploit them to its own profit, discredited them in the opinion of certain people, giving room for criticism. The same would not happen with philosophy, which was not so easy to counterfeit, and which, besides, does not lend itself to exploitation.

By its nature charlatanism is turbulent and intriguing, without which it would not be charlatanism. Criticism, which generally cares little to go to the bottom of the well to seek the truth, saw charlatanism parade itself and strove to attach it to the label of Spiritism. Hence, against this word, a prejudice that fades away as true Spiritism becomes better known, because no one who has seriously studied it will confuse it with the grotesque Spiritism of fantasy, which negligence or malevolence seeks to substitute for it. It is a reaction in this sense that has manifested itself in these latest times.

The principles most readily believed are those of the plurality of inhabited worlds and that of the plurality of existences, or reincarnation. The first may be regarded as admitted without dispute by Science and by unanimous assent, even in the materialist camp; the second is found in the state of intuition in a host of individuals, in whom it is an innate belief; it meets with numerous sympathies, as a rational principle of philosophy, even outside of Spiritism. It is an idea that pleases many unbelievers, because in it they immediately find the solution of the difficulties that had led them to doubt; for this reason that belief tends more and more to become widespread. But, for whoever reflects, these two principles have forced consequences that lead directly to Spiritism. One may therefore regard the progress of these ideas as the first step toward the Doctrine, since they are integral parts of it. The press, which, in spite of itself, undergoes the influence of the diffusion of Spiritist ideas, because these penetrate even into its bosom, generally abstains, if not out of sympathy, at least out of prudence; it is already almost no longer in good taste to speak of the Davenports. It might even be said that it pretends to avoid the question of Spiritism. If, from time to time, it shoots a few arrows against its adherents, they are like the last sparks of a firework display. But there is no longer that continuous fire of invectives that one still heard two years ago. Although it made almost as much noise about Mr. Jacob as about the Davenports, its language was wholly different, and it is to be noted that, in its polemic, the name of Spiritism figured only in a very secondary way. In examining the situation, one must not consider only the great ostensible movements, but, above all, take into account the intimate state of opinion and of the causes that may influence it. Thus, as we have said elsewhere, if one observes attentively what takes place in the world, one will recognize that a host of facts, apparently foreign to Spiritism, seem to come on purpose to open the ways for it. It is in the totality of circumstances that the true signs of progress are to be sought. From this point of view, then, the situation is as satisfactory as one could wish. From this should it be concluded that the opposition is disarmed, and that from now on things will march without obstacle? Let us beware of believing it and of sleeping in a deceptive security. The future of Spiritism, beyond contradiction, is assured, and one would have to be blind to doubt it; but its worst days have not passed; it has not yet received the baptism that consecrates all great ideas. The Spirits are unanimous in forewarning us against an inevitable, but necessary, struggle, in order to prove its invulnerability and its strength; from it Spiritism will emerge greater and stronger; only then will it conquer its place in the world, because those who have wished to overthrow it will have prepared its triumph. Let sincere and devoted Spiritists strengthen themselves through union and merge into a holy communion of thoughts. Let us remember the parable of the ten virgins and let us keep watch so as not to be caught by surprise.

— We take advantage of this circumstance to express all our gratitude to those of our Spiritist brethren who, as in previous years, on the occasion of the renewal of the subscriptions to the Review, give us new testimonies of their affectionate sympathy; we are happy for the guarantees they give us of their devotion to the sacred cause that we all defend, and which is that of Humanity and of progress. To those who say to us: courage! we shall say that we shall never recoil before any of the necessities of our position, however hard they may be. Let them count on us, as we count on finding in them, on the day of victory, soldiers of the eve, and not soldiers of the morrow.