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the unknown guest(聴伏人)-及17准

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Maxwell's�察�Professor Flournoy's�察�Mrs。 Verrall's�察�the Marmontel�察�Jones and 

Hamilton cases and some others are undoubtedly genuinethey would be 

enough to show that�察�under the erroneous idea which we form of the past 

and the present�察�a new verity is living and moving�察�eager to come to light。 

     The   efforts   of   that   verity�察  �I   need   hardly  say�察  �display  a   very  different 

sort of force after we have actually and attentively read those hundreds of 

extraordinary stories which�察�without appearing to do so�察�strike to the very 

roots of history。 We soon lose all inclination to doubt。 We penetrate into 

another   world   and   come   to   a   stop   all   out of   countenance。 We   no   longer 

know where we stand�察�before and after overlap and mingle。 We no longer 

distinguish      the   insidious    and   factitious    but   indispensable      line  which 

separates the years that have gone by from the years that are to come。 We 

clutch at the hours and days of the past and present to reassure ourselves�察�

to fasten on to some certainty�察�to convince ourselves that we are still in our 

right place in this life where that which is not yet seems as substantial�察�as 

real�察�as positive�察�as powerful as that which is no more。 We discover with 

uneasiness   that   time�察  �on   which   we   based   our   whole   existence�察  �itself   no 

longer exists。 It is no longer the swiftest of our gods�察�known to us only by 

its   flight   across   all   things�此  �it   alters   its   position   no   more   than   space�察  �of 

which   it   is   doubtless   but   the   incomprehensible   reflex。   It   reigns   in   the 

centre of every event�察�and every event is fixed in its centre�察�and all that 

comes and all that goes passes from end to end of our little life without 

moving by a hair's breadth around its motionless pivot。 It is entitled to but 

one of the thousand names which we have been wont to lavish upon its 



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power�察  �a   power that   seemed   to us   manifold   and   innumerable�此  �yesterday�察�

recently�察�formerly�察�erewhile�察�after�察�before�察�tomorrow�察�soon�察�never�察�later fall 

like   childish   masks�察  �whereas   to´day   and   always   completely   cover   with 

their   united   shadows   the   idea   which   we   form   in   the   end   of   a   duration 

which   has   no   subdivisions�察  �no   breaks   and   no   stages�察  �which   is   pulseless�察�

motionless and boundless。 



                                               11 



     Many are the theories which men have imagined in their attempts to 

explain the working of the strange phenomenon�察�and many others might 

be imagined。 

     As we have seen�察�self´suggestion and telepathy explain certain   cases 

which   concern   events   already  in   existence�察 �but   still   latent   and   perceived 

before the knowledge of them can reach us by the normal process of the 

senses   or   the   intelligence。   But�察  �even   by   extending   these   two   theories   to 

their uttermost point and positively abusing their accommodating elasticity�察�

we do not succeed in illumining by their aid more than a rather restricted 

portion     of  the   vast   undiscovered      land。   We    must    therefore    look    for 

something else。 

     The first theory which suggests itself and which on the surface seems 

rather attractive is that of spiritualism�察�which may be extended until it is 

scarcely distinguishable from the theosophical theory and other religious 

suppositions。 It assumes the revival of spirits�察�the existence of discarnate 

or other superior and more mysterious entities which surround us�察�interest 

themselves in our fate�察�guide our thoughts and our actions and�察�above all�察�

know   the   future。   It   is�察  �as   we   recognized   when   speaking   of   ghosts   and 

hanted houses�察�a very acceptable theory�察�and any one to whom it appears 

can    adopt   it  without    doing   violence    to  his   intelligence。   But   we    must 

confess that it seems less necessary and perhaps even less clearly proved 

in this region than in that。  It starts   by begging the question�此�without the 

intervention of discarnate beings�察 �the spiritualists say�察 �it is impossible to 

explain   the   majority   of   the   premonitory   phenomena�察  �therefore   we   must 

admit   the   existence   of   these   discarnate   beings。   Let   us   grant   it   for   the 

moment�察�for to beg the question�察�which is merely an indefensible trick of 



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the superficial logic of our brain�察�does not necessarily condemn a theory 

and neither takes away from nor adds to the reality of things。 Besides�察�as 

we shall insist   later�察�the   intervention or   non´intervention of the spirits is 

not the point at issue�察�and the crux of the mystery does not lie there。 What 

most interest us is far less the paths or intermediaries by which prophetic 

warnings reach us than the actual existence of the future in the present。 It 

is trueto   do   complete   justice  to   neospiritualismthat its   position   offers 

certain   advantages   from   the   point   of   view   of   the   almost   inconceivable 

problem of the preexistence of the future。 It can evade or divert some of 

the    consequences        of   that   problem。     The    spirits�察  �it  declares�察   �do    not 

necessarily see the future as a whole�察�as a total past or present�察�motionless 

and immovable�察�but they know infinitely better than we do the numberless 

causes     that   determine      any   agent�察   �so   that�察 �finding     themselves      at  the 

luminous source of those causes�察�they have no difficulty in foreseeing their 

effects。 They are�察�with respect to the incidents still in process of formation�察�

in   the   position   of   an   astronomer   who   foretells�察  �within   a   second�察  �all   the 

phases of an eclipse in which a savage sees nothing but an unprecedented 

catastrophe which he attributes to the anger of his idols of straw or clay。 It 

is indeed possible that this acquaintance with a greater number of causes 

explains certain predictions�察�but there are plenty of others which presume 

a knowledge of so many causes�察�causes so remote and so profound�察�that 

this   knowledge   is   hardly   to   be   distinguished   from   a   knowledge   of   the 

future pure and simple。 In any case�察�beyond certain limits�察�the preexistence 

of   causes seems   no   clearer than that of   effects。   Nevertheless�察  �it   must   be 

admitted that the spiritualists gain a slight advantage here。 

     They believe that they gain another when they say or might say that it 

is still possible that the spirits stimulate us to realize the events which they 

foretell   without   themselves   clearly   perceiving   them   in   the   future。   After 

announcing�察  �for   instance�察  �that   on   a   certain   day   we   shall   go   to   a   certain 

place and do a certain thing�察�they urge us irresistibly to proceed to the spot 

named and there to perform the act prophesied。 But this theory�察�like those 

of self´suggestion and telepathy�察�would explain only a few phenomena and 

would leave in obscurity all those cases�察�infinitely more numerous because 

they   make   up   almost   the   whole   of   our   future�察  �in   which   either   chance 



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intervenes or some event in no way dependent upon our will or the spirit's�察�

unless indeed we suppose that the latter possesses an omniscience and an 

omnipotence which take us back to the original mysteries of the problem。 

     Besides�察�in the gloomy regions of precognition�察�it is almost always a 

matter of anticipating a misfortune and very rarely�察�if ever�察�of meeting with 

a   pleasure   or   a   joy。   We   should   therefore   have   to   admit   that   the   spirits 

which   drag   me   to   the   fatal   place   and   compel   me   to   do   the   act   that   will 

have tragic consequences are deliberately hostile to me and find diversion 

only  in   the   spectacle   of   my  suffering。 What   could   those spirits   be�察  �from 

what   evil   world   would   they   arise   and   how   should   we   explain   why   our 

brothers   and   friends   of   yesterday�察  �after   passing   through   the   august   and 

peace´bestowing gates of death�察�suddenly become transformed into crafty 

and   malevolent   demons�拭  �Can   the   great   spiritual   kingdom�察  �in   which   all 

passions   born   of   the   flesh   should   be   stilled�察  �be   but   a   dismal   abode   of 

hatred�察  �spite   and   envy�拭  �It   will   perhaps   be   said   that   they   lead   us   into 

misfortune   in   order   to   purify   us�察  �but   this   brings   us   to 

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