The Wanderings of a Spiritualist

This gentlemen, Mr. Pearman, was a builder by trade, a heavy, rather uneducated man with the misty eye of a seer. He told me that if he desired to turn his powers upon anything he had only to sit in a dim room and concentrate his thought upon the matter, without any material nexus. For example, a murder had been done in Western Australia. The police asked his help. Using his power, he saw the man, a stranger, and yet he knew that it was the man, descending the Swan River in a boat. He saw him mix with the dockmen of Fremantle. Then he saw him return to Perth. Finally, he saw him take train on the Transcontinental Railway. The police at once acted, and intercepted the man, who was duly convicted and hanged. This was one of several cases which this man told me, and his stories carried conviction with them. All this, although psychic, has, of course, nothing to do with spiritualism, but is an extension of the normal, though undefined, powers of the human mind and soul.

The reader will be relieved to hear that I did not visit Rotorua. An itinerant lecturer upon an unpopular cause has enough hot water without seeking out a geyser. My travels would make but an indifferent guide book, but I am bound to put it upon record that Wellington is a very singular city plastered upon the side of a very steep hill. It is said that the plan of the city was entirely drawn up in England under the impression that the site was a flat one, and that it was duly carried out on the perpendicular instead of the horizontal. It is a town of fine buildings, however, in a splendid winding estuary ringed with hills. It is, of course, the capital, and the centre of all officialdom in New Zealand, but Auckland, in the north, is already the greater city.

I had the opportunity of spending the day after my arrival with Dr. Morrice, who married the daughter of the late Premier, Sir R. Seddon, whom I had known in years gone by. Their summer house was down the Bay, and so I had a long drive which gave me an admirable chance of seeing the wonderful panorama. It was blowing a full gale, and the road is so exposed that even motors are sometimes upset by the force of the wind. On this occasion nothing more serious befell us than the loss of Mr. Smythe's hat, which disappeared with such velocity that no one was able to say what had become of it. It simply was, and then it was not. The yellow of the foreshore, the green of the shallows, the blue mottled with purple of the deep, all fretted with lines of foam, made an exhilarating sight. The whole excursion was a brief but very pleasant break in our round of work. Another pleasant experience was that I met Dr. Purdey, who had once played cricket with me, when we were very young, at Edinburgh University. Eheu fugaces! I had also the pleasure of meeting Mr. Massey, the Premier, a bluff, strong, downright man who impresses one with his force and sincerity.

I had the privilege when I was at Wellington of seeing the first edition of "Robinson Crusoe," which came out originally in three volumes. I had no idea that the three-decker dated back to 1719. It had a delightful map of the island which would charm any boy, and must have been drawn up under the personal guidance of Defoe himself. I wonder that map has not been taken as an integral part of the book, and reproduced in every edition, for it is a fascinating and a helpful document.

I saw this rare book in the Turnbull Library, which, under the loving care of Mr. Anderson (himself no mean poet), is a fine little collection of books got together by a Wellington man of business. In a raw young land such a literary oasis is like a Gothic Cathedral in the midst of a suburb of modern villas. Anyone can come in to consult the books, and if I were a Wellingtonian I would certainly spend a good deal of time there. I handled with fitting reverence a first edition of "Lyrical Ballads," where, in 1798, Coleridge and Wordsworth made their entry hand in hand into poetical literature. I saw an original Hakluyt, the book which has sent so many brave hearts a-roving. There, too, was a precious Kelmscott "Chaucer," a Plutarch and Montaigne, out of which Shakespeare might have done his cribbing; Capt. Cook's manuscript "Diary," written in the stiff hand of a very methodical man; a copy of Swinburne's "Poems and Ballads," which is one of twenty from a recalled edition, and many other very rare and worthy volumes carefully housed and clad. I spent a mellow hour among them.

I have been looking up all the old books upon the Maoris which I could find, with the special intent of clearing up their history, but while doing so I found in one rather rare volume "Old New Zealand," an account of a Maori séance, which seems to have been in the early forties, and, therefore, older than the Hydesville knockings. I only wish every honest materialist could read it and compare it with the experiences which we have, ourselves, independently reported. Surely they cannot persist in holding that such identical results are obtained by coincidence, or that fraud would work in exactly the same fashion in two different hemispheres.

A popular young chief had been killed in battle. The white man was invited to join the solemn circle who hoped to regain touch with him. The séance was in the dark of a large hut, lit only by the ruddy glow of a low fire. The white man, a complete unbeliever, gives his evidence in grudging fashion, but cannot get past the facts. The voice came, a strange melancholy sound, like the wind blowing into a hollow vessel. "Salutation! Salutation to you all! To you, my tribe! Family, I salute you! Friends, I salute you!" When the power waned the voice cried, "Speak to me, the family! Speak to me!" In the published dialogue between Dr. Hodgson after his death and Professor Hyslop, Hodgson cries, "Speak, Hyslop!" when the power seemed to wane. For some reason it would appear either by vibrations or by concentrating attention to help the communicator. "It is well with me," said the chief. "This place is a good place." He was with the dead of the tribe and described them, and offered to take messages to them. The incredulous white man asked where a book had been concealed which only the dead man knew about. The place was named and the book found. The white man himself did not know, so there was no telepathy. Finally, with a "Farewell!" which came from high in the air, the spirit passed back to immaterial conditions.

This is, I think, a very remarkable narrative. If you take it as literally true, which I most certainly do, since our experience corroborates it, it gives us some points for reflection. One is that the process is one known in all the ages, as our Biblical reading has already told us. A second is that a young barbarian chief with no advantages of religion finds the next world a very pleasant place, just as our dead do, and that they love to come back and salute those whom they have left, showing a keen memory of their earth life. Finally, we must face the conclusion that the mere power of communication has no elevating effect in itself, otherwise these tribes could not have continued to be ferocious savages. It has to be united with the Christ message from beyond before it will really help us upon the upward path.

Before I left Wellington the spiritualists made me a graceful presentation of a travelling rug, and I was able to assure them that if they found the rug I would find the travelling. It is made of the beautiful woollen material in which New Zealand is supreme. The presentation was made by Mrs. Stables, the President of the New Zealand Association, an energetic lady to whom the cause owes much. A greenstone penholder was given to me for my wife, and a little charm for my small daughter, the whole proceedings being marked with great cordiality and good feeling. The faithful are strong in Wellington, but are much divided among themselves, which, I hope, may be alleviated as a consequence of my visit. Nothing could have been more successful than my two meetings. The Press was splendidly sympathetic, and I left by a night boat in high heart for my campaign in the South Island.

CHAPTER IX

The Anglican Colony. – Psychic dangers. – The learned dog. – Absurd newspaper controversy. – A backward community. – The Maori tongue. – Their origin. – Their treatment by the Empire. – A fiasco. – The Pa of Kaiopoi. – Dr. Thacker. – Sir Joseph Kinsey. – A generous collector. – Scott and Amundsen. – Dunedin. – A genuine medium. – Evidence. – The shipping strike. – Sir Oliver. – Farewell

I am afraid that the average Britisher looks upon New Zealand as one solid island. If he had to cross Cook's Strait to get from the northern to the southern half, he would never forget his lesson in geography, for it can be as nasty a bit of water as is to be found in the world, with ocean waves, mountain winds and marine currents all combining into a horrible chaos. Twelve good hours separate Wellington in the north from Lyttelton, which is the port of Christchurch in the south. A very short railway joins the two latter places. My luck held good, and I had an excellent passage, dining in Wellington and breakfasting in Christchurch. It is a fine city, the centre of the famous Canterbury grazing country. Four shiploads of people calling themselves the Canterbury Pilgrims arrived here in 1852, built a cathedral, were practically ruled over by Bishop Selwyn, and tried the successful experiment of establishing a community which should be as Anglican as New England is Nonconformist. The distinctive character has now largely disappeared, but a splendid and very English city remains as a memorial of their efforts. When you are on the green, sloping banks of the river Avon, with the low, artistic bridges, it would not be hard to imagine that you were in the Backs at Cambridge.

At Christchurch I came across one of those little bits of psychic evidence which may be taken as certainly true, and which can be regarded, therefore, as pieces which have to be fitted into the jig-saw puzzle in order to make the completed whole, at that far off date when a completed whole is within the reach of man's brain. It concerns Mr. Michie, a local Spiritualist of wide experience. On one occasion some years ago, he practised a short cut to psychic power, acquired through a certain method of breathing and of action, which amounts, in my opinion, to something in the nature of self-hypnotisation. I will not give details, as I think all such exercises are dangerous save for very experienced students of these matters, who know the risk and are prepared to take it. The result upon Mr. Michie, through some disregard upon his part of the conditions which he was directed to observe, was disastrous. He fell into an insidious illness with certain psychic symptoms, and within a few months was reduced to skin and bone. Mr. Michie's wife is mediumistic and liable to be controlled. One day an entity came to her and spoke through her to her husband, claiming to be the spirit of one, Gordon Stanley. He said: "I can sympathise with your case, because my own death was brought about in exactly the same way. I will help you, however, to fight against it and to recover." The spirit then gave an account of his own life, described himself as a clerk in Cole's Book Arcade in Melbourne, and said that his widow was living at an address in Melbourne, which was duly given. Mr. Michie at once wrote to this address and received this reply, the original of which I have seen:

    "Park Street,
    "Melbourne.

"Dear Sir, —I have just received your strange – I must say, your very strange letter. Yes, I am Mrs. Stanley. My husband did die two years ago from consumption. He was a clerk in Cole's Arcade. I must say your letter gave me a great shock. But I cannot doubt after what you have said, for I know you are a complete stranger to me."

Shortly afterwards Mr. Stanley returned again through the medium, said that his widow was going to marry again, and that it was with his full approbation. The incident may be taken by our enemies as illustrating the danger of psychic research, and we admit that there are forms of it which should be approached with caution, but I do not think that mankind will ever be warned off by putting a danger label upon it, so long as they think there is real knowledge to be gained. How could the motor-car or the aeroplane have been developed if hundreds had not been ready to give their lives to pay the price? Here the price has been far less, and the goal far higher, but if in gaining it a man were assured that he would lose his health, his reason, or his life, it is none the less his duty to go forward if he clearly sees that there is something to be won. To meet death in conquering death is to die in victory – the ideal death.

Whilst I was at Auckland Mr. Poynton, a stipendiary magistrate there, told me of a dog in Christchurch which had a power of thought comparable, not merely to a human being, but even, as I understood him, to a clairvoyant, as it would bark out the number of coins in your pocket and other such questions. The alternative to clairvoyance was that he was a very quick and accurate thought-reader, but in some cases the power seemed to go beyond this. Mr. Poynton, who had studied the subject, mentioned four learned beasts in history: a marvellous horse in Shakespeare's time, which was burned with its master in Florence; the Boston skipper's dog; Hans, the Russian horse, and Darkie of Christchurch. He investigated the latter himself, as one of a committee of three. On the first occasion they got no results. On the second, ninety per cent. of the questions were right, and they included sums of addition, subtraction, etc. "It was uncanny," he wrote.

I called, therefore, upon Mrs. McGibbon, the owner, who allowed me to see the dog. He was a dark, vivacious fox terrier, sixteen years old, blind and deaf, which obviously impaired his powers. In spite of his blindness he dashed at me the moment he was allowed into the room, pawing at me and trembling all over with excitement. He was, in fact so excited that he was of little use for demonstration, as when once he began to bark he could not be induced to stop. Occasionally he steadied down, and gave us a touch of his true quality. When a half-crown was placed before him and he was asked how many sixpences were in it, he gave five barks, and four for a florin, but when a shilling was substituted he gave twelve, which looked as if he had pennies in his mind. On the whole the performance was a failure, but as he had raised by exhibiting his gifts, £138 for war charities, I took my hat off to him all the same. I will not imitate those psychic researchers who imagine that because they do not get a result, therefore, every one else who has reported it is a cheat or a fool. On the contrary, I have no doubt that the dog had these powers, though age and excitement have now impaired them.

The creature's powers were first discovered when the son of the house remarked one day: "I will give you a biscuit if you bark three times." He at once did it. "Now, six times." He did so. "Now, take three off." He barked three times once again. Since then they have hardly found any problem he could not tackle. When asked how many males in the room he always included himself in the number, but omitted himself when asked how many human beings. One wonders how many other dogs have human brains without the humans being clever enough to detect it.

I had an amusing controversy in Christchurch with one of the local papers, The Press, which represents the clerical interest, and, also, the clerical intolerance of a cathedral city. It issued an article upon me and my beliefs, severe, but quite within the limits of legitimate criticism, quoting against me Professor Hyslop, "who," it said, "is Professor of Logic at Columbia, etc." To this I made the mild and obvious retort in the course of my lecture that as Professor Hyslop was dead, The Press went even further than I in saying that he "is Professor at Columbia." Instead of accepting this correction, The Press made the tactical error of standing by their assertion, and aggravated it by head-lines which challenged me, and quoted my statement as "typical of the inaccuracy of a Spiritualist." As I rather pride myself on my accuracy, which has seldom been challenged, I answered shortly but politely, as follows:

"Sir, —I am surprised that the news of the death of Professor Hyslop has not reached New Zealand, and even more surprised that it could be imagined that I would make such a statement on a matter so intimately connected with the subject upon which I lecture without being sure of my fact. I am reported as saying 'some years,' but, if so, it was a slip of the tongue for 'some time.' The Professor died either late last year or early in the present one."

I should have thought that my answer was conclusive, and would have elicited some sort of apology; but instead of this, The Press called loudly upon me in a leading article to apologise, though for what I know not, save that they asserted I had said "some years," whereas I claim that I actually said "some time." This drew the following rather more severe letter from me:

"Sir, —I am collecting New Zealand curiosities, so I will take your leading article home with me. To get the full humour of it one has to remember the sequence of events. In a leading article you remarked that Professor Hyslop is Professor of Logic. I answered with mild irony that he certainly is not, as he had been dead 'some years' or 'some time' – which of the two is perfectly immaterial, since I presume that in either case you would agree that he has ceased to be Professor of Logic. To this you were rash enough to reply with a challenging article with large head-lines, declaring that I had blundered, and that this was typical of the inaccuracy of Spiritualists. I wrote a gentle remonstrance to show that I had not blundered, and that my assertion was essentially true, since the man was dead. This you now tacitly admit, but instead of expressing regret you ask for an apology from me. I have engaged in much newspaper controversy, but I can truly say that I can recall no such instance of effrontery as this."

This led to another leader and considerable abuse.

The controversy was, however, by no means one-sided, in spite of the shadow of the Cathedral. Mr. Peter Trolove is a man of wit as well as knowledge, and wields a pretty pen. A strong man, also, is Dr. John Guthrie, whose letter contains words so kindly that I must quote them:

"Sir Arthur Conan Doyle stands above it all, not only as a courteous gentleman, but as a fair controversialist throughout. He is, anyhow, a chivalrous and magnanimous personality, whether or not his beliefs have any truth. Fancy quoting authorities against a man who has spent great part of his life studying the subject, and who knows the authorities better than all his opponents put together – a man who has deliberately used his great gifts in an honest attempt to get at truth. I do think that Christchurch has some need to apologise for its controversialists – much more need than our distinguished visitor has to apologise for what we all know to be his honest convictions."

I have never met Dr. John Guthrie in the flesh, but I would thank him here, should this ever meet his eye, for this kindly protest.

It will be gathered that I succeeded at Christchurch in performing the feat of waking up a Cathedral City, and all the ex-sleepers were protesting loudly against such a disturbing inrush from the outer world. Glancing at the head-lines I see that Bishop Brodie declared it to be "A blasphemy nurtured in fraud," the Dean of Christchurch writes it down as "Spiritism, the abrogation of Reason," the Rev. John Patterson calls it "an ancient delusion," the Rev. Mr. North says it is "a foolish Paganism," and the Rev. Mr. Ready opines that it is "a gospel of uncertainty and conjecture." Such are the clerical leaders of thought in Christchurch in the year 1920. I think of what the wise old Chinese Control said of similar types at the Melbourne Rescue Circle. "He good man but foolish man. He learn better. Never rise till he learn better. Plenty time yet." Who loses except themselves?

The enormous number of letters which I get upon psychic subjects – which I do my best to answer – give me some curious sidelights, but they are often confidential, and would not bear publication. Some of them are from devout, but narrow Christians, who narrate psychic and prophetic gifts which they possess, and at the same time almost resent them on the ground that they are condemned by the Bible. As if the whole Bible was not psychic and prophetic! One very long letter detailed a whole succession of previsions of the most exact character, and wound up by the conviction that we were on the edge of some great discovery. This was illustrated by a simile which seemed very happy. "Have you noticed a tree covered in spider webs during a fog? Well, it was only through the law of the fog that we saw them. They were there all the time, but only when the moisture came could we see them." It was a good illustration. Many amazing experiences are detailed to me in every town I visit, and though I have no time to verify them and go into details, none the less they fit so accurately with the various types of psychic cases with which I am familiar that I cannot doubt that such occurrences are really very common. It is the injudicious levity with which they are met which prevents their being published by those who experience them.

As an amateur philologist of a superficial type, I am greatly interested in studying the Maori language, and trying to learn whence these wonderful savages came before their twenty-two terrible canoes came down upon the unhappy land which would have been safer had as many shiploads of tigers been discharged upon its beach. The world is very old, and these folk have wandered from afar, and by many devious paths. Surely there are Celtic traces both in their appearance, their character and their language. An old Maori woman smoking her pipe is the very image of an old Celtic woman occupied the same way. Their word for water is wei, and England is full of Wye and Way river names, dating from the days before the Germans arrived. Strangest of all is their name for the supreme God. A name never mentioned and taboo among them, is Io. "J" is, of course, interchangeable with "I," so that we get the first two letters of Jove and an approximation of Jehovah. Papa is parent. Altogether there is good evidence that they are from the same root as some European races, preferably the Celts. But on the top of this comes a whole series of Japanese combinations of letters, Rangi, Muru, Tiki, and so forth, so that many of the place names seem pure Japanese. What are we to make of such a mixture? Is it possible that one Celtic branch, far away in the mists of time, wandered east while their racial brethren wandered west, so that part reached far Corea while the others reached Ireland? Then, after getting a tincture of Japanese terms and word endings, they continued their migration, taking to the seas, and finally subduing the darker races who inhabited the Polynesian Islands, so making their way to New Zealand. This wild imagining would at least cover the observed facts. It is impossible to look at some of the Maori faces without realising that they are of European stock.

I must interpolate a paragraph here to say that I was pleased, after writing the above, to find that in my blind gropings I had come upon the main conclusions which have been put forward with very full knowledge by the well-known authority, Dr. McMillan Brown. He has worked out the very fact which I surmised, that the Maoris are practically of the same stock as Europeans, that they had wandered Japan-wards, and had finally taken to the sea. There are two points of interest which show the date of their exodus was a very ancient one. The first is that they have not the use of the bow. The second is that they have no knowledge of metals. Such knowledge once possessed would never have been lost, so it is safe to say that they left Asia a thousand years (as a minimum) before Christ, for at that date the use of bronze, at any rate, was widespread. What adventures and vicissitudes this remarkable race, so ignorant in some directions and so advanced in others, must have endured during those long centuries. If you look at the wonderful ornaments of their old war canoes, which carry a hundred men, and can traverse the whole Pacific, it seems almost incredible that human patience and ingenuity could construct the whole fabric with instruments of stone. They valued them greatly when once they were made, and the actual names of the twenty-two original invading canoes are still recorded.

In the public gallery of Auckland they have a duplicate of one of these enormous canoes. It is 87 feet in length and the thwarts are broad enough to hold three or four men. When it was filled with its hundred warriors, with the chief standing in the centre to give time to the rowers, it must, as it dashed through the waves, have been a truly terrific object. I should think that it represented the supreme achievement of neolithic man. There are a series of wonderful pictures of Maori life in the same gallery by Goldie and Steele. Of these I reproduce, by permission, one which represents the starving crew of one canoe sighting the distant shore. The engraving only gives a faint indication of the effect of the vividly-coloured original.

Reference has been made to the patient industry of the Maori race. A supreme example of this is that every man had his tikki, or image of a little idol made of greenstone, which was hung round his neck. Now, this New Zealand greenstone is one of the hardest objects in nature, and yet it is worn down without metals into these quaint figures. On an average it took ten years to make one, and it was rubbed down from a chunk of stone into an image by the constant friction of a woman's foot.

It is said that the Tahungas, or priests, have much hereditary knowledge of an occult sort. Their oracles were famous, and I have already quoted an example of their séances. A student of Maori lore told me the following interesting story. He was a student of Maori words, and on one occasion a Maori chief let slip an unusual word, let us say "buru," and then seemed confused and refused to answer when the Englishman asked the meaning. The latter took it to a friend, a Tohunga, who seemed much surprised and disturbed, and said it was a word of which a paheka or white man should know nothing. Not to be beaten, my informant took it to an old and wise chief who owed him a return for some favours. This chief was also much exercised in mind when he heard the word, and walked up and down in agitation. Finally he said, "Friend, we are both Christians. You remember the chapter in the Bible where Jacob wrestled with an angel. Well, this word 'buru' represents that for which they were wrestling." He would say no more and there it had perforce to be left.

The British Empire may be proud of their treatment of the Maoris. Like the Jews, they object to a census, but their number cannot be more than 50,000 in a population of over a million. There is no question, therefore, of our being constrained to treat them well. Yet they own vast tracts of the best land in the country, and so unquestioned are their rights that when they forbade a railway to pass down the centre of the North Island, the traffic had to go by sea from Auckland until, at last, after many years, it was shown to the chiefs that their financial interests would be greatly aided by letting the railway through. These financial interests are very large, and many Maoris are wealthy men, buying expensive motor cars and other luxuries. Some of the more educated take part in legislative work, and are distinguished for their eloquence. The half-castes make a particularly fine breed, especially in their youth, for they tend as they grow older to revert to the pure Maori type. New Zealand has no national sin upon its conscience as regards the natives, which is more, I fear, than can be said whole-heartedly for Australia, and even less for Tasmania. Our people never descended to the level of the old Congo, but they have something on their conscience none the less.

On December 18th there was some arrangement by which I should meet the Maoris and see the historic Pa of Kaiopoi. The affair, however, was, I am sorry to say, a fiasco. As we approached the building, which was the village school room, there emerged an old lady – a very old lady – who uttered a series of shrill cries, which I was told meant welcome, though they sounded more like the other thing. I can only trust that my informants were right. Inside was a very fine assemblage of atmospheric air, and of nothing else. The explanation was that there had been a wedding the night before, and that the whole community had been – well, tired. Presently a large man in tweeds of the reach-me-down variety appeared upon the scene, and several furtive figures, including a row of children, materialised in corners of the big empty room. The visitors, who were more numerous than the visited, sat on a long bench and waited developments which refused to develop. My dreams of the dignified and befeathered savage were drifting away. Finally, the large man, with his hands in his pockets, and looking hard at a corner of the rafters, made a speech of welcome, punctuated by long stops and gaps. He then, at our request, repeated it in Maori, and the children were asked to give a Maori shout, which they sternly refused to do. I then made a few feeble bleats, uncertain whether to address my remarks to the level of the large man or to that of the row of children. I ended by handing over some books for their library, and we then escaped from this rather depressing scene.

But it was a very different matter with the Pa. I found it intensely interesting. You could still trace quite clearly the main lines of the battle which destroyed it. It lay on about five acres of ground, with deep swamp all round save for one frontage of some hundreds of yards. That was all which really needed defence. The North Island natives, who were of a sterner breed than those of the South, came down under the famous Rauparaha (these Maori names are sad snags in a story) and besieged the place. One can see the saps and follow his tactics, which ended by piling brushwood against the palings – please observe the root "pa" in palings – with the result that he carried the place. Massacre Hill stands close by, and so many of the defenders were eaten that their gnawed bones covered the ground within the memory of living men. Such things may have been done by the father of the elderly gentleman who passes you in his motor car with his race glasses slung across his chest. The siege of Kaiopoi was about 1831. Even on a fine sunlit day I was conscious of that heavy atmosphere within the enclosure which impresses itself upon me when I am on the scene of ancient violence. So frightful an episode within so limited a space, where for months the garrison saw its horrible fate drawing nearer day by day, must surely have left some etheric record even to our blunt senses.

I was indebted to Dr. Thacker, the mayor, for much kind attention whilst in Christchurch. He is a giant man, but a crippled giant, alas, for he still bears the traces of an injury received in a historic football match, which left his and my old University of Edinburgh at the top of the tree in Scotland. He showed me some curious, if ghastly, relics of his practice. One of these was a tumour of the exact size and shape of a boxing glove, thumb and all, which he cut out of the back of a boxer who had lost a glove fight and taken it greatly to heart. Always on many converging lines we come back to the influence of mind over matter.

Another most pleasant friendship which I made in Christchurch was with Sir Joseph Kinsey, who has acted as father to several successive British Arctic expeditions. Scott and Shackleton have both owed much to him, their constant agent, adviser and friend. Scott's dying hand traced a letter to him, so unselfish and so noble that it alone would put Scott high in the gallery of British worthies. Of all modern men of action Scott seems to me the most lofty. To me he was only an acquaintance, but Kinsey, who knew him well as a friend, and Lady Kinsey, who had all Arctic exploration at her finger ends, were of the same opinion.

Sir Joseph discussed the action of Amundsen in making for the pole. When it was known that Amundsen was heading south instead of pursuing his advertised intentions, Kinsey smelled danger and warned Scott, who, speaking from his own noble loyalty, said, "He would never do so dishonourable a thing. My plans are published and are known to all the world." However, when he reached the ice, and when Pennell located the "Fram," he had to write and admit that Kinsey was right. It was a sad blow, that forestalling, though he took it like the man that he was. None the less, it must have preyed upon the spirits of all his party and weakened their resistance in that cruel return journey. On the other hand Amundsen's expedition, which was conducted on rather less than a sixth of the cost of the British, was a triumph of organisation, and he had the good luck or deep wisdom to strike a route which was clear of those great blizzards which overwhelmed Scott. The scurvy was surely a slur upon our medical preparations. According to Stefansson, who knows more of the matter than any living man, lime juice is useless, vegetables are of secondary importance, but fresh animal food, be it seal, penguin, or what you will, is the final preventive.

Sir Joseph is a passionate and discriminating collector, and has but one fault in collecting, which is a wide generosity. You have but to visit him often enough and express sufficient interest to absorb all his treasures. Perhaps my protests were half-hearted, but I emerged from his house with a didrachm of Alexander, a tetradrachm of some Armenian monarch, a sheet of rare Arctic stamps for Denis, a lump of native greenstone, and a small nugget of gold. No wonder when I signed some books for him I entered the date as that of "The Sacking of Woomeroo," that being the name of his dwelling. The mayor, in the same spirit of hospitality, pressed upon me a huge bone of the extinct Moa, but as I had never failed to impress upon my wife the extreme importance of cutting down our luggage, I could not face the scandal of appearing with this monstrous impedimentum.

Leaving Christchurch in the journalistic uproar to which allusion has been made, our engagements took us on to Dunedin, which is reached by rail in a rather tiring day's journey. A New Zealand train is excellent while it is running, but it has a way of starting with an epileptic leap, and stopping with a bang, which becomes wearisome after a while. On the other hand this particular journey is beguiled by the fact that the line runs high for two hours round the curve of the hills with the Pacific below, so that a succession of marvellous views opens out before you as you round each spur. There can be few more beautiful lines.

Dunedin was founded in 1848 by a group of Scotsmen, and it is modelled so closely upon Edinburgh that the familiar street names all reappear, and even Portobello has its duplicate outside the town. The climate, also, I should judge to be about the same. The prevailing tone of the community is still Scottish, which should mean that they are sympathetic with my mission, for nowhere is Spiritualism more firmly established now than in Scotland, especially in Glasgow, where a succession of great mediums and of earnest workers have built up a considerable organisation. I soon found that it was so, for nowhere had I more private assurances of support, nor a better public reception, the theatre being filled at each lecture. In the intervals kind friends put their motors at my disposal and I had some splendid drives over the hills, which look down upon the winding estuary at the head of which the town is situated.

At the house of Mr. Reynolds, of Dunedin, I met one of the most powerful clairvoyants and trance mediums whom I have tested. Her name is Mrs. Roberts, and though her worldly circumstances are modest, she has never accepted any money for her wonderful psychic gifts. For this I honour her, but, as I told her, we all sell the gifts which God has given us, and I cannot see why, and within reason, psychic gifts should not also be placed within the reach of the public, instead of being confined to a favoured few. How can the bulk of the people ever get into touch with a good medium if they are debarred from doing so in the ordinary way of business?

Mrs. Roberts is a stout, kindly woman, with a motherly manner, and a sensitive, expressive face. When in touch with my conditions she at once gave the names of several relatives and friends who have passed over, without any slurring or mistakes. She then cried, "I see an elderly lady here – she is a beautifully high spirit – her name is Selina." This rather unusual name belonged to my wife's mother, who died nearly two years ago. Then, suddenly, becoming slightly convulsed, as a medium does when her mechanism is controlled by another, she cried with an indescribable intensity of feeling, "Thank God! Thank God to get in touch again! Jean! Jean! Give my dear love to Jean!" Both names, therefore, had been got correctly, that of the mother and the daughter. Is it not an affront to reason to explain away such results by wild theories of telepathy, or by anything save the perfectly plain and obvious fact that spirit communion is indeed true, and that I was really in touch with that dead lady who was, even upon earth, a beautifully high and unselfish spirit. I had a number of other communications through Mrs. Roberts that night, and at a second interview two days later, not one of which erred so far as names were concerned. Among others was one who professed to be Dr. Russell Wallace. I should be honoured, indeed, to think that it was so, but I was unable to hit on anything which would be evidential. I asked him if his further experience had taught him anything more about reincarnation, which he disputed in his lifetime. He answered that he now accepted it, though I am not clear whether he meant for all cases. I thanked him for any spiritual help I had from him. His answer was "Me! Don't thank me! You would be surprised if you knew who your real helpers are." He added, "By your work I rise. We are co-workers!" I pray that it be so, for few men have lived for whom I have greater respect; wise and brave, and mellow and good. His biography was a favourite book of mine long before I understood the full significance of Spiritualism, which was to him an evolution of the spirit on parallel lines to that evolution of the body which he did so much to establish.

Now that my work in New Zealand was drawing to a close a very grave problem presented itself to Mr. Smythe and myself, and that was how we were to get back to our families in Australia. A strike had broken out, which at first seemed a small matter, but it was accentuated by the approach of Christmas and the fact that many of the men were rather looking for an excuse for a holiday. Every day things became blacker. Once before Mr. Smythe had been held up for four months by a similar cause, and, indeed, it has become a very serious consideration for all who visit New Zealand. We made a forced march for the north amid constant rumours that far from reaching Australia we could not even get to the North Island, as the twelve-hour ferry boats were involved in the strike. I had every trust in my luck, or, as I should prefer to say, in my helpers, and we got the Maori on the last ferry trip which she was sure to take. Up to the last moment the firemen wavered, and we had no stewards on board, but none the less, to our inexpressible relief we got off. There was no food on the ship and no one to serve it, so we went into a small hostel at Lyttleton before we started, to see what we could pick up. There was a man seated opposite to me who assumed the air of laboured courtesy and extreme dignity, which is one phase of alcoholism.

"'Scuse me, sir!" said he, looking at me with a glassy stare, "but you bear most 'straordinary resemblance Olver Lodge."

I said something amiable.

"Yes, sir – 'straordinary! Have you ever seen Olver Lodge, sir?"