gained neither money nor dazzling social success by his
performances.

This page in the chapter of 'demoniac affections' is thus still in
the state of ebauche. Mr. Moses believed his experiences to be
'demoniac affections,' in the Neoplatonic sense. Could his
phenomena have been investigated by the Archbishop of Canterbury,
Dr. Parker, Messrs. Maskelyne and Cook, and Professor Huxley, the
public mind might have arrived at some conclusion on the subject.
But Mr. Moses's chief spirit, known in society as 'Imperator,'
declined to let strangers look on. He testified his indignation in
a manner so bruyant, he so banged on tables, that Mr. Moses and his
friends thought it wiser to avoid an altercation.

This exclusiveness of 'Imperator' certainly donne furieusement a
penser. If spirits are spirits they may just as well take it for
understood that performances 'done in a corner' are of no scientific
value. But we are still at a loss for a 'round' and satisfactory
hypothesis which will colligate all the alleged facts, and explain
their historical continuity. We merely state that continuity as a
historical fact. Marvels of savages, Neoplatonists, saints of
Church or Covenant, 'spontaneous' phenomena, Mediumistic phenomena,
all hang together in some ways. Of this the Church has her own
explanation.





COMPARATIVE PSYCHICAL RESEARCH