There are, however, a large number of cases where the photograph, under rigid test conditions in which fraud has been absolutely barred, has reproduced the features of the dead. Here there are limitations and restrictions which call for careful study and observation. These faces of the dead are in some cases as contoured and as recognisable as they were in life, and correspond w ith no pre-existing picture or photograph. One such case absolutely critic-proof is enough, one would think, to establish survival, and these valid cases are to be counted not in ones, but in hundreds. On the other hand, many of the likenesses, obtained under the same test conditions, are obviously simulacra or pictures built up by some psychic force, not necessarily by the individual spirits themselves, to represent the dead.
In some undoubtedly genuine cases it is an exact, or almost exact, reproduction of an existing picture, as if the conscious intelligent force, whatever it might be, had consulted it as to the former appearance of the deceased, and had then built it up in exact accordance with the original. In such cases the spirit face may show as a flat surface instead of a contour.
Rigid examination has shown that the existing model was usually outside the ken of the photographer.
Two of the bravest champions whom Spiritualism has ever produced, the late W. T. Stead and the late Archdeacon Colley -- names which will bulk large in days to come -- attached great importance to spirit p hotography as a final and incontestable proof of survival. In his recent work, "Proofs of the Truth of Spiritualism" (Kegan Paul), the eminent botanist, Professor Henslow, has given one case which would really appear to be above criticism. He narrates how the inquirer subjected a sealed packet of plates to the Crewe circle without exposure, endeavoring to get a psychograph.
Upon being asked on which plate he desired it, he said "the fifth." Upon this plate being developed, there was found on it a copy of a passage from the Codex Alexandrinus of the New Testament in the British Museum. Reproductions, both of the original and of the copy, will be found in Professor Henslow's book.
I have myself been to Crewe and have had results which would be amazing were it not that familiarity blunts the mind to miracles.
Three marked plates brought by myself, and handled, developed and fixed by no hand but mine, gave psychic extras. In each case I saw the extra in the negative when it was still wet in the dark room. I reproduce in Plate I a specimen of the results, which is enough in itself to prove the whole case of {Plate I. Caption = IMPRESSION RECEIVED UPON A MARKED PLATE WHICH NEVER WENT OUT OF THE AUTHORS HANDS, SAVE WHEN IT WAS IN THE CARRIER.
THERE IS A PARTIAL MATERIALISATION BEHIND. IN FRONT IS AN INSCRIPTION SIGNED "T. COLLEY" {Plate II. Caption = SPECIMEN OF ARCHDEACON COLLEY'S WRITING DURING HIS LIFETIME {Plate III. Caption = PHOTOGRAPH IN LIFE OF LIEUT.
WILL. HEWAT MACKENZIE {Plate IV. Caption = PHOTOGRAPH OF LIEUT. WILL. HEWAT MACKENZIE, TAKEN SOME MONTHS AFTER HIS DEATH, IN THE CIRCUMSTANCES DESCRIBED
IN THE TEXT s urvival to any reasonable mind. The three sitters are Mr. Oaten, Mr.
Walker, and myself, I being obscured by the psychic cloud. In this cloud appears a message of welcome to me from the late Archdeacon Colley. A specimen of the Archdeacon's own handwriting is reproduced in Plate II for the purpose of comparison. Behind, there is an attempt at materialisation obscured by the cloud. The mark on the side of the plate is my identification mark.
I trust that I make it clear that no hand but mine ever touched this plate, nor did I ever lose sight of it for a second save when it was in the carrier, which was conveyed straight back to the dark room and there opened. What has any critic to say to that?
