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1858.], if possible, at the opening of the will."

Well, said I, I have had plenty of despatches, and have expended enough sympathy, for one night. I have been very mysteriously affected,—how, I can't exactly tell. But who will ever believe my evening's adventure? Who will not laugh at my pretended discovery? Even my cousin Moses will be incredulous. I shall be at least looked upon as a medium, and so settled.

And here allow me to remark,—Have you not observed how easily things apparently difficult and mysterious are arranged in the popular understanding by the use of certain stereotyped names applied to them? Only give a name to a wonder, or an unclassified phenomenon, or even an unsound notion, and you instantly clear away all the fog of mystery. Let an unprincipled fellow call his views Latitudinarianism or Longitudinarianism, he may, with a little adroitness, go for a respectable and consistent member of some sect. A filibuster may pass current under some such label as Political or Territorial Extensionist;—the name is a long, decent overcoat for his shabby ideas. So when wonderful phenomena in the nervous system are observed,—when tables are smashed by invisible hands,—when people see ghosts through stone walls, and know what is passing in the heart of Africa,—how easily you unlock your wardrobe of terms and clap on the back of every eccentric fact your ready-made phrase-coat,—Animal Magnetism, Biology, Odic Force, Optical Illusion, Second Sight, Spirits, and what not! It is a wonderful labor-saving and faith-saving process. People say, "Oh, is that all?" and pass on complacently. There are such explanatory labels to be met with everywhere. They save a deal of trouble. All the shops keep these overcoats,—shops ecclesiastical, medical, juridical, professional, political, social.

Now all I have to do is, not to go to the second-hand slop-shops for the phrase-coat I need for my naked discovery, but look for some unfamiliar robe,—some name more recherché, learned, and transcendental than my neighbors sport,—and then I shall pass muster. The classic togas seem to be the most imposing. The Germans, who weave their names out of their indigenous Saxon roots, are much too naïve. I will get a Greek Lexicon and set about it this very night.

After all, why should it be thought so improbable, in this age of strange phenomena, that the ideas transmitted through the electro-magnetic wire may be communicated to the brain,—especially when there exist certain abnormal or semi-abnormal conditions of that brain and its nerves? Is it not reasonable to suppose that all magnetisms are one in essence? The singular experiences above related seem to hint at the truth of such a view. If it be true that certain delicately-organized persons have the power of telling the character of others, who are entire strangers to them, simply by holding in their hands letters written by those strangers, is it not full as much within the scope of belief that there are those who, under certain physical conditions, may detect the purport of an electro-magnetic message,—that message being sent by vibrations of the wire through the nerves to the brain? If all magnetisms are one in essence,—as I am inclined to believe,—and if the nerves, the brain, and the mind are so swayed by what we term animal magnetism, why not allow for the strong probability of their being also, under certain conditions, equally impressible by electro-magnetism? I put these questions to scientific men; and I do not see why they should be answered by silence or ridicule, merely because the whole subject is veiled in mystery.

It may be asked,—How can an electro-magnetic message be communicated to the mind, without a knowledge of the alphabet used by the telegraphers? This question may seem a poser to some minds. But I don't see that it raises any grave difficulty. I answer the question by asking another:—How can persons in the