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Updated: June 12, 2025
Faraday's theory of unconscious pressure and pushing, because you cannot push with your muscles what you do not touch with any portion of your body, and De Gasparin had assured himself that there was no physical contact between his friends and this table. M. de Gasparin now turned upon Dr.
We elsewhere show that this is quite true, that the movement of objects without contact was as familiar to the Greeks as to the Peruvians, the Thibetans, the Eskimo, and in modern stories of haunted houses. But, as will presently appear, these wilder facts would by no means coalesce with the hypothesis of M. de Gasparin.
So M. de Gasparin disposes of the rival miracles as the result of chance, imposture, or hallucination, the very weapons of his scientific adversaries. His own prodigies he has seen, and is satisfied.
The theology of spirits, of course, is neither here nor there. A 'spirit' will say anything or everything. But Mr. Massey's experience, was 'unattached' to a piece of string; it fell, and, at request, jumped up again, and approached Mr. Such were the idola specus, the private personal prepossessions of M. de Gasparin, undeniably an honourable man. Now, in 1877, his old adversary, Dr.
Meanwhile M. de Gasparin, firm in his 'Trewth, the need of a chaine of persons, the physical origin of the phenomena, the entire absence of spirits, was so unlucky, when he dealt with 'spirits, as to drop into the very line of argument which he had been denouncing. 'Spirits' are 'superstitious, well, his adversaries had found superstition in his own experiments and beliefs.
M. Gasparin, in his report on the production of truffles, made to the great "Paris Exposition" of 1855, refers to the "natural truffle-grounds at Vaucluse," where the "common oak produces truffles like the evergreen oak;" although, in other localities, owing no doubt to the different conditions of the soil, those gathered at the base of the one species of oak differ very materially from those gathered at the base of the other.
That of Paris, comprising six thousand men, with twelve hundred cannoneers, sends detachments into the provinces two thousand men to Lyons, and two hundred to Troyes; Ysabeau and Tallien have at Bordeaux a corps of three thousand men; Salicetti, Albitte and Gasparin, one of two thousand men at Marseilles; Ysore and Duquesnoy, one of one thousand men at Lille; Javogues, one of twelve hundred at Montbrison.
Carpenter. Moreover M. de Gasparin had his own physical explanation of the phenomena. There is, in man's constitution, a 'fluid' which can be concentrated by his will, and which then, given a table and a chaine, will produce M. de Gasparin's phenomena: but no more.
Forewarned of mistakes in the methods of emancipation, which other nations deplore, we encounter the question with many important aids to its solution. M. Cochin, though not a Protestant like Count de Gasparin, writes in a similar spirit of fervent Christian belief.
His line of argument is that the Greek and Latin texts are misunderstood, but that, if the Greeks did turn tables, that is no proof that tables do not turn, but rather the reverse. A favourite text is taken from Ammianus Marcellinus, lib. xxix. ch. i. M. de Gasparin does not appear to have read the passage carefully.
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