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of each of them. He sends them expressions of affection, "Have I forgotten anybody, James, my son? I should not like to forget anybody." He specially asks after his youngest child, Henrietta; he wants to know if she has succeeded in her examinations, and he expresses delight when he hears that, on the whole, life promises well for her.

Mr Robert Hyslop was an orthodox Calvinist; he belonged to the small, very strict sect of Associate Presbyterians and refused to join the United Presbyterian Church in 1858. He was extremely rigid in religious matters. When he caused his son James to be educated, he hoped the latter would become a minister, though he left him free choice. When he saw his son modify his religious beliefs he was very much pained. By degrees, however, he became resigned. It is easy to understand from all this that religious preoccupations were in the foreground in his mind. He often talked of religion to his family, he read the Bible and numerous commentaries on it, and sometimes, rather than allow his family to go to the church of a less orthodox sect, he himself preached to them at home. Consequently, if he had not alluded to his former religious life during the sittings, the omission might have caused a grave doubt of his identity. But this is not the case; he constantly alludes to his ancient religious ideas.

At one of the first sittings he says, for example, "Do you remember what my feeling was about this life? Well, I was not so far wrong after all. I felt sure that there would be some knowledge of this life but you were doubtful, remember you had your own ideas, which were only yours, James."

This last phrase, "You have your own ideas," Professor Hyslop remarks, had been often repeated to him by his father in his lifetime. "He meant that I was the only one of his children who was sceptical, and this was true." Robert Hyslop's former religious ideas were the cause of a strange incident. One day Dr Hodgson said to him, "Mr Hyslop, you ought to look for my father and make friends with him. He had religious ideas like yours. I think you would understand each other very well, and I should be pleased." At a following sitting the communicator said to Dr Hodgson, "I have met your father; we talked, and we liked each other very much, but he was not very orthodox when he was alive." Dr Hodgson's father was really a Wesleyan - that is to say, he belonged to a very liberal sect. But in another place Robert Hyslop adds, "Orthodoxy does not matter here; I should have changed my mind about many things if I had known." In another sitting he says to his son, alluding to the telepathic hypothesis, "Let that thought theory alone. I made theories all my life, and what good did it do me? It only filled my mind with doubts." In short, it appears that Robert Hyslop, the rigid Calvinist, has greatly modified his views since he has been disincarnated.

At the last visit Professor Hyslop paid to his father, in January or February 1895, a long conversation took place between them on religious and philosophical subjects. Professor Hyslop spoke of his psychical studies. The possibility of communication between the two worlds was discussed at length, and Swedenborg and his works were mentioned. During the sittings Robert Hyslop constantly returns to this conversation, which had made a profound impression on him; much more profound than would have been expected, considering his religious views. He recalls the points which were discussed by him and his son one after another, and adds, "You remember I promised to come back to you after I had left the body, and I have been trying to find an opportunity ever since." Now, no such promise had been made explicitly. But James Hyslop had written to his father on his deathbed, "Father, when all is over, you will try to come back to me." Robert Hyslop must from that moment have resolved to return if possible; and he must have believed he had told his son so, which was not the case.

When he was living in Ohio, Mr Robert Hyslop had a neighbour named Samuel Cooper. One day Cooper's dogs killed some sheep belonging to Robert Hyslop. An estrangement followed, which lasted several years. At one of the sittings in which Dr Hodgson represented Professor Hyslop, he asked a question which the latter had sent him in writing. Professor Hyslop hoped the question would turn his father's attention to the incidents of his life in Ohio. The question was, "Do you remember Samuel Cooper, and can you say anything about him?" The communicator replied, "James refers to the old friend I had in the West. I remember the visits we used to make to each other well, and the long talks we had concerning philosophical topics." At another sitting, when Dr Hodgson was again alone, he returned to the same idea. "I had a friend named Cooper who was of a philosophical turn of mind and for whom I had great respect, with whom I had some friendly discussion and correspondence. I had some of his letters ... you will find them." Another time, when Professor Hyslop was present, he said, "I am trying to remember Cooper's school." The next day he returns to the point, "You asked me, James, what I knew about Cooper. Did you think I was no longer friend of his? I had kept some of his letters; and I think they were with you." In all this there was not a trace of Samuel Cooper, and Professor Hyslop did not know what to think. He therefore put a direct question in order to bring his father back to the point he had in mind. "I wanted to know if you remembered anything about the dogs killing sheep?" "Oh, I should think I did ... but I had forgotten all about it. That was what we had the discussion about.... Yes, very well, James, but just what you asked me this for I could not quite make out as he was no relation of mine ... if I could have recalled what you were getting at I would have tried to tell you. He is here, but I see him seldom." This episode is interesting. All that Robert Hyslop said at first about Cooper has nothing to do with Samuel Cooper, but is entirely true of an old friend of his, Dr Joseph Cooper. Robert Hyslop had really had many philosophical discussions with him, and they had corresponded. Professor Hyslop had perhaps heard his name, but did not know that he was an old friend of his father. It was his step-mother who told him this, in the course of an inquiry he made amongst his relatives to clear up doubtful incidents in the sittings. We see that disincarnated beings are capable of misunderstanding as well as ourselves.

But the following is the most dramatic incident. Professor Hyslop, remembering that his father had thought his last illness catarrh, while he himself believed it to be cancer of the larynx, asked the communicator a question aimed at bringing up the word "catarrh." He asked, "Do you know what the trouble was when you passed out?" The double meaning of the word "trouble" caused a curious misunderstanding, which the telepathic hypothesis will find it difficult to explain.

The communicator replied in distress, "No, I did not realise that we had the least trouble, James, ever. I thought we were always most congenial to each other. I do not remember any trouble - tell me what it was about? You do not mean with me, do you?" "Father, you misunderstand me. I mean with the sickness." "Oh, yes, I hear - I know now. Yes, my stomach." "Yes, was there anything else the matter?" "Yes, stomach, liver and head - difficult to breathe. My heart, James, made me suffer. Don't you remember what a trouble I had to breathe? I think it was my heart which made me suffer the most - my heart and my lungs. Tightness of the chest - my heart failed me; but at last I went to sleep." A little further on he says, "Do you know, the last thing I recall is your speaking to me. And you were the last to do so. I remember seeing your face; but I was too weak to answer."

This dialogue at first disconcerted Professor Hyslop. He had tried to make his father tell the name of the malady from which the latter thought he suffered - catarrh. It was only when he read over the notes of the sitting, a little later, that he perceived all at once that his father had been describing the last hours of his life in the terms habitual to him. Professor Hyslop had been mistaken again. The doctor had noticed pain in the stomach at 7 a.m. The heart action began to decline at 9.30; this was shortly followed by terrible difficulty in breathing, and death followed. When his father's eyelids fell, James Hyslop said, "He is gone," and he was the last to speak. This last incident seems to indicate that consciousness in the dying lasts much longer than is believed.

Soon after Professor Hyslop asked his father if he remembered some special medicine he had sent him from New York. The communicator had much trouble in remembering the very strange name of this medicine, but ended by giving it, though incorrectly spelled.

During the first fifteen sittings Professor Hyslop had asked as few questions as possible, and when he was obliged to do so, he had so expressed them that they should not contain the answer. But at the 16th sitting he abandoned this reserve intentionally. He wished to see what the result would be if he took the same tone with the communicator as is taken with a friend in flesh and blood. Professor Hyslop says, "The result was that I talked with my disincarnated father with as much ease as if I were talking with him living, through the telephone. We understood each other at a hint, as in an ordinary conversation." They spoke of everything - of a fence which Robert Hyslop was thinking of repairing when he died; of the taxes he had left unpaid; of the cares two of his children had caused him, one of whom had never given him much satisfaction, while the other was an invalid; of the election of President M'Kinley and of many other things.

Can it be said that there were no inexact statements made by the communicator during all these sittings? There are some, but very few. I shall speak of them in the following chapter. In any case, there is no trace of a single intentional untruth in the whole sixteen sittings.

FOOTNOTES:

[78] Proc. of S.P.R. , vol. xvi. In what follows here there is no attempt to give the actual words of Professor Hyslop's communicators.
Trans.

[79] Proc. of S.P.R. , vol. xvi. p. 40.


CHAPTER XV

The "influence" again - Other incidents - Statistics.


At this point I must return to a fact which is surprising on any hypothesis we may prefer: the utility of presenting to the medium objects which have belonged to the person from whom we wish to obtain the supposed communications. Phinuit used to say that he found the "influence" of the dead persons on these objects, and the "influence" was all the stronger if the object had been worn or carried long, and if it had passed through few hands; different successive "influences" seem to weaken one another. I have said that we are totally ignorant of the