Cock Lane and Common-Sense | Page 6

if superstitious observers in the past,--and Catholic gleaners of contemporary evidence for saintly miracle, and witnesses, judges, and juries in trials for witchcraft, are undeniably all 'in the same tale'.
Now we can easily devise an explanation of the stories told by savages, by fanatics, by peasants, by persons under ecclesiastical influence, by witches, and victims of witches. That is simple, but why are sane, scientific, modern observers, and even disgusted modern sceptics, in a tale, and that just the old savage tale? What makes them repeat the stories they do repeat? We do not so much ask: 'Are these stories true?' as, 'Why are these stories told?' Professor Ray Lankester puts the question thus, and we are still at a loss for an answer.
Meanwhile modern science has actually accepted as real, some strange psychological phenomena which both science and common-sense rejected, between 1720 and 1840, roughly speaking. The accepted phenomena are always reported, historically, as attendant on the still more strange, and still rejected occurrences. We are thus face to face with a curious question of evidence: To what extent are some educated modern observers under the same illusions as Red Men, Kaffirs, Eskimo, Samoyeds, Australians, and Maoris? To what extent does the coincidence of their testimony with that of races so differently situated and trained, justify curiosity, interest, and perhaps suspense of judgment?
The question of the value of the facts is one to be determined by physiologists, physicians, physicists, and psychologists. It is clear that the alleged phenomena, both those now accepted and those still rejected, attend, or are said to attend, persons of singular physical constitution. It is not for nothing that Iamblichus, describing the constitution of his diviner, or seer, and the phenomena which he displays, should exactly delineate such a man as St. Joseph of Cupertino, with his miracles as recounted in the Acta Sanctorum {9} (1603-1663). Now certain scientific, and (as a layman might suppose), qualified persons, aver that they have seen and even tested, in modern instances, the phenomena insisted on by Iamblichus, by the Bollandists, and by a great company of ordinary witnesses in all climes, ages, and degrees of culture. But these few scientific observers are scouted in this matter, by the vast majority of physicists and psychologists. It is with this majority, if they choose to find time, and can muster inclination for the task of prolonged and patient experiment, that the ultimate decision as to the portee and significance of the facts must rest. The problem cannot be solved and settled by amateurs, nor by 'common-sense,' that
Delivers brawling judgments all day long, On all things, unashamed.
Ignorance, however respectable, and however contemptuous, is certainly no infallible oracle on any subject. Meanwhile most representatives of physical science, perhaps all official representatives, hold aloof,--not merely from such performances or pretences as can only be criticised by professional conjurers,--but from the whole mass of reported abnormal events. As the occurrences are admitted, even by believers, to depend on fluctuating and unascertained personal conditions, the reluctance of physicists to examine them is very natural and intelligible.
Whether the determination to taboo research into them, and to denounce their examination as of perilous moral consequence, is scientific, or is obscurantist, every one may decide for himself. The quest for truth is usually supposed to be regardless of consequences, meanwhile, till science utters an opinion, till Roma locuta est, and does not, after a scrambling and hasty inquiry, or no inquiry at all, assert a prejudice; mere literary and historical students cannot be expected to pronounce a verdict.
Spiritualists, and even less convinced persons, have frequently denounced official men of science for not making more careful and prolonged investigations in this dusky region. It is not enough, they say, to unmask one imposture, or to sit in the dark four or five times with a 'medium'. This affair demands the close scrutiny of years, and the most patient and persevering experiment.
This sounds very plausible, but the few official men of science, whose names the public has heard,--and it is astonishing how famous among his peers a scientific character may be, while the public has never heard of him--can very easily answer their accusers: 'What,' they may cry, 'are we to investigate? It is absurd to ask us to leave our special studies, and sit for many hours, through many years, probably in the dark, with an epileptic person, and a few hysterical believers. We are not conjurers or judges of conjuring.' Again, is a man like Professor Huxley, or Lord Kelvin, to run about the country, examining every cottage where there are rumours of curious noises, and where stones and other missiles are thrown about, by undetected hands? That is the business of the police, and if the police are baffled, as in a Cock Lane affair at Port