But now a word of explanation. “Are we then back in the age of miracles?” cries the reader. There is no miracle — nothing on this plane is supernatural. What we see now and what we have read of in ages past are but the operation of law which has not yet been studied and defined. Already we realise something of its possibilities and of its limitations, which are as exact in their way as those of any purely physical power. We must hold the balance between those who would believe nothing and those who would believe too much. Gradually the mists will clear and we will chart the shadowy coast. When the needle first sprang up at the magnet it was not an infraction of the laws of gravity. It was that there had been the local intervention of another, stronger force. Such is the case, also, when psychic powers act upon the plane of matter. Had Home’s faith in this power faltered, or had his circle been unduly disturbed, he would have fallen. When Peter lost faith he sank into the waves. Across the centuries the same cause still produced the same effect. Spiritual power is ever with us if we do not avert our faces, and nothing has been vouchsafed to Judea which is withheld from England.
It is in this respect, as a confirmation of the power of the unseen, and as a final answer to materialism as we now understand it, that Home’s public career is of such supreme importance. He was an affirmative witness of the truth of those so-called “miracles,” which have been the stumbling-block for so many earnest minds, and are now destined to be the strong, solid proof of the accuracy of the original narrative. Millions of doubting souls in the agony of spiritual conflict had cried out for definite proof that all was not empty space around us, that there were powers beyond our grasp, that the ego was not a mere secretion of nervous tissue, and that the dead did really carry on this personal, unbroken existence. All this was proved by this greatest of modern missionaries to anyone who could observe and reason. It is easy to poke superficial fun at rising tables and quivering walls, but they were the nearest and most natural objects which could record in material terms that power which was beyond our human ken. A mind which would be unmoved by an inspired sentence was struck into humility and into new paths of research in the presence of even the most homely of these inexplicable phenomena. It is easy to call them puerile, but they effected the purpose for which they were sent by shaking to its foundations the complaisance of those material men of science who were brought into actual contact with them. They are to be regarded not as ends in themselves, but as the elementary means by which the mind should be diverted into new channels of thought. And those channels of thought led straight to the recognition of the survival of the spirit. “You have conveyed incalculable joy and comfort to the hearts of many people,” said Bishop Clark of Rhode Island. “You have made dwelling-places light that were dark before.” “Mademoiselle,” said Home to the lady who was to be his wife, “I have a mission entrusted to me; it is a great and a holy one.” The famous Dr. Elliotson, immortalised by Thackeray under the name of Dr. Goodenough, was one of the leaders of British materialism. He met Home, saw his powers, and was able soon to say that he had lived all his life in darkness and had thought, there was nothing in existence but the material; but he now had a firm hope which he trusted he would hold while on earth. Innumerable instances could be quoted of the spiritual value of his work, but it has never been better summed up than in a paragraph from Mrs. Webster, of Florence, who saw much of his ministry. “He is the most marvellous missionary of modern times, in the greatest of all causes, and the good that he has done cannot be reckoned. Where Mr. Home passes he bestows around him the greatest of all blessings — the certainty of a future life.” Now that the details of his career can be read it is to the whole wide world that he brings this most vital of all messages.
It is curious to see how his message affected those of his own generation. Reading the account of his life written by his widow — a most convincing document, since she, of all living mortals, must have known the real man — it would appear that his most utterly whole-hearted support and appreciation came from those aristocrats of France and Russia with whom he was brought into contact. The warm glow of personal admiration and even reverence in their letters is such as can hardly be matched in any biography. In England he had a close circle of ardent supporters, a few of the upper classes, with the Halls, the Howitts, Robert Chambers, Mrs. Milner Gibson, Professor Crookes, and others. But there was a sad lack of courage among those who admitted the facts in private and stood aloof in public. Lord Brougham and Bulwer Lytton were of the type of Nicodemus, the novelist being the worst offender. The “Intelligentsia” on the whole came badly out of the matter, and many an honoured name suffers in the story. Faraday and Tyndall were fantastically unscientific in their methods of prejudging a question first, and offering to examine it afterwards on the condition that their prejudgment was accepted. Sir David Brewster said some honest things, and then, in a panic, denied that he had said them, forgetting that the evidence was on actual record. Browning wrote a long poem — if such doggerel can be called poetry — to describe an exposure which had never taken place. Carpenter earned an unenviable notoriety as an unscrupulous opponent, while proclaiming some strange spiritualistic thesis of his own. The secretaries of the Royal Society refused to take a cab drive in order to see Crookes’ demonstration of the physical phenomena, while they pronounced roundly against them. Lord Gifford inveighed from the Bench against a subject the first elements of which he did not understand. As to the clergy, such an order might not have existed during the thirty years that this, the most marvellous spiritual outpouring of many centuries, was before the public. I cannot recall the name of one British clergyman who showed any intelligent interest, and when in 1872 a full account of the St. Petersburg séances began to appear in The Times, it was cut short, according to Mr. H. T. Humphreys, “on account of strong remonstrances to Mr. Delane, the editor, by certain of the higher clergy of the Church of England.” Such was the contribution of our official spiritual guides. Dr. Elliotson, the Rationalist, was far more alive than they. The rather bitter comment of Mrs. Home is: “The verdict of his own generation was that of the blind and deaf upon the man who could hear and see.”
Home’s charity was among his more beautiful characteristics. Like all true charity, it was secret, and only comes out indirectly and by chance. One of his numerous traducers declared that he had allowed a bill for fifty pounds to be sent in to his friend, Mr. Rhymer. In self-defence it came out that it was not a bill, but a cheque most generously sent by Home to help this friend in a crisis. Considering his constant poverty, fifty pounds probably represented a good part of his bank balance. His widow dwells with pardonable pride upon the many evidences found in his letters after his death. “Now it is an unknown artist for whose brush Home’s generous efforts had found employment; now a distressed worker writes of his sick wife’s life saved by comforts that Home provided; now a mother thanks him for a start in life for her son. How much time and thought he devoted to helping others when the circumstances of his own life would have led most men to think only of their own needs and cares.” “Send me a word from the heart that has known so often how to cheer a friend!” cries one of his protégés. “Shall I ever prove worthy of all the good you have done me?” says another letter. We find him roaming the battlefields round Paris, often under fire, with his pockets full of cigars for the wounded, A German officer writes affectionately to remind him how he saved him from bleeding to death, and carried him on his own weak back out of the place of danger. Truly Mrs. Browning was a better judge of character than her spouse, and Sir Galahad a better name than Sludge.
There are few of the varied gifts which we call “mediumistic,” and St. Paul “of the spirit,” which Home did not possess — indeed, the characteristic of his psychic power was its unusual versatility. We speak usually of a direct voice medium, of a trance speaker, of a clairvoyant, or of a physical medium, but Home was all four. To take St. Paul’s gifts in their order he had “the word of wisdom and the word of knowledge” when in his trance
utterances he described the life beyond. “The gift of healing” was with him, and the account of his curing young De Cardonne of total deafness or of Mme. de Lakine of paralysis is historical. “The operation of great works” was shown in his phenomena when the very building would shake from an unknown power. “Discerning of spirits” was continually with him. There is no note, however, of prophecy or of the gift of tongues. So far as can be traced, he had little experience of the powers of other mediums, and was not immune from that psychic jealousy which is a common trait of these sensitives. Mrs. Jencken, formerly Miss Kate Fox, was the only other medium with whom he was upon terms of friendship. He bitterly resented any form of deception, and carried this excellent trait rather too far by looking with eyes of suspicion upon all forms of manifestation which did not exactly correspond with his own. This opinion, expressed in an uncompromising manner in his last book, Lights and Shadows of Spiritualism, gave natural offence to other mediums who claimed to be as honest as himself. A wider acquaintance with phenomena would have made him more charitable. Thus he protested strongly against any séance being held in the dark, but this is certainly a counsel of perfection, for experiments upon the ectoplasm, which is the physical basis of all materialisations, show that it is fatally affected by light unless it is tinted red. Home had no large experience of complete materialisations, such as those obtained in those days by Miss Florrie Cook or Mme. d’Esperance or in our own time by Mme. Bisson’s medium, and therefore he could dispense with complete darkness in his own ministry. Thus his opinion was unjust to others. Again, Home declared roundly that matter could not pass through matter, because his own phenomena did not take that form, and yet the evidence that matter can in certain cases be passed through matter seems to be overwhelming. Even birds of rare varieties have been brought into séance rooms under circumstances which seem to preclude fraud, and the experiments of passing wood through wood as shown before Zöllner and the other Leipzig professors were quite final, as set forth in the famous physicist’s account, in Transcendental Physics of his experiences with Slade. Thus it may count as a small flaw in Home’s character that he decried and doubted the powers which he did not himself happen to possess.
Some also might count it as a failing that he carried his message rather to the leaders of society and of life than to the vast toiling masses. It is probable that Home had, in fact, the weakness as well as the graces of the artistic nature, and that he was most at ease and happiest in an atmosphere of elegance and refinement, with a personal repulsion from all that was sordid and ill-favoured. If there were no other reason, the precarious state of his health unfitted him for any sterner mission, and he was driven by repeated hæmorrhages to seek the pleasant and refined life of Italy, Switzerland, and the Riviera. But for the prosecution of his mission, as apart from personal self-sacrifice, there can be no doubt that his message carried to the laboratory of a Crookes or to the court of a Napoleon was more useful than if it were laid before the crowd. The assent of science and of character was needed before the public could gain assurance that such things were true. If it was not fully gained, the fault lies assuredly with the hide bound men of science and thinkers of the day, and by no means with Home, who played his part of actual demonstration to perfection, leaving it to other and less gifted men to analyse and to make public that which he had shown them. He did not profess to be a man of science, but he was the raw material of science, willing and anxious that others should learn from him all that he could convey to the world, so that science should itself testify to religion, while religion should be buttressed upon science. When Home’s message has been fully learned, an unbelieving man will not stand convicted of impiety, but of ignorance.
There was something pathetic in Home’s efforts to find some creed in which he could satisfy his own gregarious instinct — for he had no claims to be a strong-minded individualist — and at the same time find a niche into which he could fit his own precious packet of assured truth. His pilgrimage vindicates the assertion of some Spiritualists that a man may belong to any creed and carry with him the spiritual knowledge, but it also bears out those who reply that perfect harmony with that spiritual knowledge can only be found, as matters now stand, in a special Spiritualist community. Alas, that it should be so! For it is too big a thing to sink into a sect, however great that sect might become. Home began in his youth as a Wesleyan, but soon left them for the more liberal atmosphere of Congregationalism. In Italy the artistic atmosphere of the Roman Catholic Church, and possibly its record of so many phenomena, akin to his own, caused him to become a convert with an intention of joining a monastic order — an intention which his common sense caused him to abandon. The change of religion was at a period when his psychic powers had deserted him for a year, and his confessor assured him that as they were of evil origin they would certainly never be heard of again now that he was a son of the true Church. None the less, on the very day that the year expired they came back in renewed strength. From that time Home seems to have been only nominally a Catholic, if at all, and after his second marriage — both his marriages were to Russian ladies — he was strongly drawn towards the Greek Church, and it was under their ritual that he was at last laid to rest at St. Germain in 1886. “To another discerning of spirits” (i Cor. xii. 10) is the short inscription upon that grave, of which the world has not yet heard the last.
If proof were needed of the blamelessness of Home’s life, it could not be better shown than by the fact that his numerous enemies, spying ever for some opening to attack, could get nothing in his whole career upon which to comment save the wholly innocent affair which is known as the Home-Lyon case. Any impartial judge, reading the depositions in this case — they are to be found verbatim in the second series of Incidents from My Life — would agree that it is not blame but commiseration which was owing to Home. One could desire no higher proof of the nobility of his character than his dealings with this unpleasant, freakish woman, who first insisted upon settling a large sum of money upon him, and then, her whim having changed, and her expectations of an immediate introduction into high society being disappointed, stuck at nothing in order to get it back again.
Had she merely asked for it back, there is little doubt that Home’s delicate feelings would have led him to return it, even though he had been put to much trouble and expense over the matter, which had entailed a change of his name to Home-Lyon, to meet the woman’s desire that he should be her adopted son. Her request, however, was so framed that he could not honourably agree to it, as it would have implied an admission that he had done wrong in accepting the gift. If one consults the original letters — which few of those who comment upon the case seem to have done — you find that Home, S.C. Hall as his representative, and Mr. Wilkinson as his solicitor, implored the woman to moderate the unreasonable benevolence which was to change so rapidly into even more unreasonable malevolence. She was absolutely determined that Home should have the money and be her heir. A less mercenary man never lived, and he begged her again and again to think of her relatives, to which she answered that the money was her own to do what she pleased with, and that no relatives were dependent upon it. From the time that he accepted the new situation he acted and wrote as a dutiful son, and it is not uncharitable to suppose that this entirely filial attitude may not have been that which this elderly lady had planned out in her scheming brain. At any rate, she soon tired of her fad and reclaimed her money upon the excuse — a monstrous one to anyone who will read the letters and consider the dates — that spirit messages received through Home had caused her to take the action she had done. The case was tried in the Court of Chancery, and the judge alluded to Mrs. Lyon’s “innumerable misstatements on many important particulars — misstatements upon oath so perversely untrue that they have embarrassed the Court to a great degree and quite discredited the plaintiff’s testimony.” In spite of this caustic comment, and in spite also of elementary justice, the verdict was against Home on the general ground that British law put
the burden of disproof upon the defendant in such a case, and complete disproof is impossible when assertion is met by counter-assertion. Even Home’s worst enemies were forced to admit that the fact that he had retained the money in England and had not lodged it where it would have been beyond recovery, proved his honest intentions in this the most unfortunate episode of his life. Such, within the compass of a short sketch, was the strange fate of the young man whom we saw land upon the Liverpool pier. He was at that time twenty-two. He died in his fifty-third year. In those thirty years he threw out seed with either hand. Much fell among stones; much was lost on the wayside; but much found a true resting-place, and has put forth a harvest the end of which no living man can see.
Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated) Page 1389