Legend
< Researches on the Historical Origin of the Reincarnation Speculation of French Spiritualists (continued from page 3-151) >
making a chain, American fashion, in form of a horse shoe round Madame Celina, and they obtained spiritual phenomena more or less remarkable; but soon Madame Celina developed as a writing medium, and it was through that channel that the greater part of the communications were obtained.
In 1856 she mot M. Denizard Rivail, introduced by M. Victorien Sardou. He correlated the materials by a number of questions; himself arranged the whole in systematic order and published The Spirit’s Book without ever mentioning the name of Madame C. Japhet, although three-quarters of this book had been given through her mediumship. The rest was obtained from communications through Madame Bodin. who belonged to another spirit-circle. She is not mentioned except on the last page of the first number of the Revue Sprite, where, in consequence of the number of reproaches that were addressed to him, he makes a short mention of her. As he was also attached to an important journal, L’Univers, he published his book under the names which he had borne in his two previous existences. One of these names was Allan—a fact revealed to him by Madame Japhet, and the other name of Kardec was revealed to him by the medium Roze. After the publication of the Book of Spirits, of which Kardec did not even present one copy to Madame Japhet, he quitted the circle and arranged another in his own house, M. Roze being the medium. When he thus left be possessed a mass of manuscript which lie had carried off from the house of Madame Japhet, and he availed himself of the right of an editor by never giving it hack again, to the numerous requests for its return which were made to him, he contented himself by replying, “Let her go to law with me.” These manuscripts were to some extent useful in the compilation of the Book of Mediums, of which all the contents, so says Madame Japhet, had been obtained through medial communications.
It would be essential in order to complete this article to review the ideas on pre-existence and on reincarnation which were strongly in vogue in France just before 1850. An abstract of these win be found in the work of M. Pezzani on The Plurality of Existences. The works of Cahagnet should also be, consulted. As I am now away from my library, it is impossible for me to give the relative points exactly.
In addition to the foregoing, supplementary details, bearing upon the origin of The Book of Spirits and the different points connected therewith can and ought to be obtained from living witnesses to throw light upon the conception and birth of this book, such as Madame Japhet, Mdlle. de Guldenstubbe, M. Sardou, and M. Taillandier. The last continues up to the present rime to work with Madame Japhet as a medium; she is still in possession of her somnambulic powers, and continues to give consultations. She sends herself off to sleep by means of objects which have been mesmerized M. Roustan. I think it a duty on this occasion to testify to the excellence of her lucidity. I consulted her about myself, and she gave me exact information as to a local malady, and aa to the state of my health in general. Now is it not astonishing that this remarkable person, who has done so much for French Spiritism, should be living entirely unknown for twenty years, and no notice or remark made about her? Instead of being the centre of public attention she is totally ignored; in fact, they have buried her alive! Let as hope that the reparation which is due to her will be made one day. “Spiritualism" might, in this matter, offer a noble example to “Spiritism.” *
Now to return to the question of Reincarnation. I leave it to English critics to draw their deductions from the facts which I unravelled by my researches, incomplete though hey be; I will do no more than throw out the following ideas: That the propagation of this doctrine by Kardec was a matter of strong predilection is clear; from the beginning Reincarnation has not been presented as an object of study, but as a dogma. To sustain it he has always had resource to writing mediums, who it is well known pass so easily under the psychological influence of preconceived ideas; and Spiritism has engendered such in profusion; whereas through physical mediums the communications are not only more objective, but always contrary to the doctrine of Reincarnation. Kardec adopted the plan of always disparaging this kind of mediumship, alleging as a pretex its moral inferiority. Thus the experimental method is altogether unknown in Spiritism; for twenty years it has not made the slightest intrinsic progress, and it has remained in total ignorance of Anglo-American Spiritualism! The few French physical mediums who developed their power in spite of Kardec, were never mentioned by him in the Revue; they remained almost unknown to Spiritists, and only because their spirits did not support the doctrine of Reincarnation I Thus Camille Bredif, a very good physical medium, acquired celebrity only in consequence of his visit to St Petersburg. I do not remember ever to have seen in the Revue Spirite the slightest notice of him, still less any descriptions of manifestations produced in bis presence. Knowing the reputation of Mr. Home, Kardec made several overtures to get him upon his side; he had two interviews with him for this purpose, but as Mr. Home told him that the spirits who had communicated through him never endorsed the idea ail Reincarnation, he thenceforth ignored him, thereby disregarding the value of the manifestations which were produced in his presence. I have upon this head a letter from Mr. Home, although at the present moment it is not within reach.
In conclusion, it is scarcely necessary to point out that all that I have herein stated does not affect the question of Reincarnation, considered upon its own merits, but only concerns the causes of its origin and of its propagation as Spiritism.
Chateau de Krotofka, Russia, July 24, 1875.
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