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Let Dr. Beard rise and explain the following fact if he can: I remained fourteen days at the Eddys’. In that short period of time I saw and recognized fully out of 119 apparitions seven spirits. I admit that I was the only one to {{Page aside|32}} recognize them, the rest of the audience not having been with me in my numerous travels throughout the East, but their various dresses and costumes were plainly seen and closely examined by all.

Let Dr. Beard rise and explain the following fact if he can: I remained fourteen days at the Eddys’. In that short period of time I saw and recognized fully out of 119 apparitions seven spirits. I admit that I was the only one to {{Page aside|32}} recognize them, the rest of the audience not having been with me in my numerous travels throughout the East, but their various dresses and costumes were plainly seen and closely examined by all.

The first was a Georgian boy, dressed in the historical Caucasian attire, the picture of whom will shortly appear in The Daily Graphic.<ref>This boy was Michalko Guegidze, of Kutais, Georgia, who was a servant in the household of Katherine de Witte. See in connection with this subject Col. H. S. Olcott’s work, People from the Other World, Hartford, Conn., 1875, pp. 298 et seq.—Compiler.</ref> I recognized and questioned him in Georgian upon circumstances known only to myself. I was understood and answered. Requested by me in his mother tongue (upon the whispered suggestion of Colonel Olcott) to play the “Lezguinka,” a Circassian dance, he did so immediately upon the guitar.

The first was a Georgian boy, dressed in the historical Caucasian attire, the picture of whom will shortly appear in The Daily Graphic.<ref>{{HPB-CW-comment|[This boy was Michalko Guegidze, of Kutais, Georgia, who was a servant in the household of Katherine de Witte. See in connection with this subject Col. H. S. Olcott’s work, People from the Other World, Hartford, Conn., 1875, pp. 298 et seq.—Compiler.]}}</ref> I recognized and questioned him in Georgian upon circumstances known only to myself. I was understood and answered. Requested by me in his mother tongue (upon the whispered suggestion of Colonel Olcott) to play the “Lezguinka,” a Circassian dance, he did so immediately upon the guitar.

Second. A little old man appears. He is dressed as Persian merchants generally are. His dress is perfect as a national costume. Everything is in its right place, down to the “babouches” that are off his feet, he stepping out in his stockings. He speaks his name in a loud whisper. It is “Hassan Aga,” an old man whom I and my family have known for twenty years at Tiflis. He says, half in Georgian and half in Persian, that he has got a “big secret to tell me,” and comes at three different times, vainly seeking to finish his sentence.

Second. A little old man appears. He is dressed as Persian merchants generally are. His dress is perfect as a national costume. Everything is in its right place, down to the “babouches” that are off his feet, he stepping out in his stockings. He speaks his name in a loud whisper. It is “Hassan Aga,” an old man whom I and my family have known for twenty years at Tiflis. He says, half in Georgian and half in Persian, that he has got a “big secret to tell me,” and comes at three different times, vainly seeking to finish his sentence.

Third. A man of gigantic stature emerges forth, dressed in the picturesque attire of the warriors of Kurdistan. He does not speak, but bows in the Oriental fashion, and lifts up his spear ornamented with bright-coloured feathers, shaking it in token of welcome. I recognize him immediately as Saffar Ali Bek, a young chief of a tribe of Kurds, who used to accompany me in my trips around Ararat in Armenia on horseback, and who on one occasion saved my life.<ref>Safar Ali Bek Ibrahim Bek Ogli, mentioned by Col. Olcott in his People from the Other World, p. 320.—Compiler.</ref> More, he bends to the ground as though picking up a handful of {{Page aside|33}} mould and scattering it around, presses his hand to his bosom—a gesture familiar only to the tribes of the Kurdistan.

Third. A man of gigantic stature emerges forth, dressed in the picturesque attire of the warriors of Kurdistan. He does not speak, but bows in the Oriental fashion, and lifts up his spear ornamented with bright-coloured feathers, shaking it in token of welcome. I recognize him immediately as Saffar Ali Bek, a young chief of a tribe of Kurds, who used to accompany me in my trips around Ararat in Armenia on horseback, and who on one occasion saved my life.<ref>{{HPB-CW-comment|[Safar Ali Bek Ibrahim Bek Ogli, mentioned by Col. Olcott in his People from the Other World, p. 320.—Compiler.]}}</ref> More, he bends to the ground as though picking up a handful of {{Page aside|33}} mould and scattering it around, presses his hand to his bosom—a gesture familiar only to the tribes of the Kurdistan.

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Seventh and last. A large grey-haired gentleman comes out attired in the conventional suit of black. The Russian decoration of Saint Ann hangs suspended by a large red moiré ribbon with two black stripes—a ribbon, as every Russian will know, belonging to said decoration. This ribbon is worn around his neck. I feel faint, for I think of recognizing my father. But the latter was a great deal taller. In my excitement I address him in English, and ask him: “Are you my father?” He shakes his head in the negative, and answers as plainly as any mortal man can speak, and in Russian, “No; I am your uncle.” The word “diadia” has been heard and remembered by all the audience. It means “uncle.”

Seventh and last. A large grey-haired gentleman comes out attired in the conventional suit of black. The Russian decoration of Saint Ann hangs suspended by a large red moiré ribbon with two black stripes—a ribbon, as every Russian will know, belonging to said decoration. This ribbon is worn around his neck. I feel faint, for I think of recognizing my father. But the latter was a great deal taller. In my excitement I address him in English, and ask him: “Are you my father?” He shakes his head in the negative, and answers as plainly as any mortal man can speak, and in Russian, “No; I am your uncle.” The word “diadia” has been heard and remembered by all the audience. It means “uncle.”

But what of that? Dr. Beard knows it to be but a pitiful {{Page aside|34}} trick, and we must submit in silence. People that know me know that I am far from being credulous. Though a Spiritualist of many years’ standing,<ref>When H.P.B. pasted the cutting of this article in her Scrapbook. Vol. I, p. 5, she rubbed out the words “a Spiritualist,” substituted for them the words “an Occultist,” and underlined in blue the entire sentence.—Compiler.</ref> I am more sceptical in receiving evidence from paid mediums than many unbelievers. But when I receive such evidence as I received at the Eddys’, I feel bound on my honour, and under the penalty of confessing myself a moral coward, to defend the mediums as well as the thousands of my brother and sister Spiritualists, against the conceit and slander of one man who has nothing and no one to back him in his assertions. I now hereby finally and publicly challenge Dr. Beard to the amount of $500 to produce before a public audience and under the same conditions the manifestations herein attested, or, failing this, to bear the ignominious consequences of his proposed exposé.

But what of that? Dr. Beard knows it to be but a pitiful {{Page aside|34}} trick, and we must submit in silence. People that know me know that I am far from being credulous. Though a Spiritualist of many years’ standing,<ref>{{HPB-CW-comment|[When H.P.B. pasted the cutting of this article in her Scrapbook. Vol. I, p. 5, she rubbed out the words “a Spiritualist,” substituted for them the words “an Occultist,” and underlined in blue the entire sentence.—Compiler.]}}</ref> I am more sceptical in receiving evidence from paid mediums than many unbelievers. But when I receive such evidence as I received at the Eddys’, I feel bound on my honour, and under the penalty of confessing myself a moral coward, to defend the mediums as well as the thousands of my brother and sister Spiritualists, against the conceit and slander of one man who has nothing and no one to back him in his assertions. I now hereby finally and publicly challenge Dr. Beard to the amount of $500 to produce before a public audience and under the same conditions the manifestations herein attested, or, failing this, to bear the ignominious consequences of his proposed exposé.

{{Style P-Signature|—H. P. BLAVATSKY.

{{Style P-Signature|—H. P. BLAVATSKY.