He had a vein of real superstition running through him which was far below the credulity which he ascribed to others. He frequently alludes to the fact that by raising his right hand he had powers of divination and that he had learned it "from a conjurer in the Indies." Occasionally he is a snob as well as a prig. "At the very dinner-table of the President I thought of you"; and again: "You could never lift yourself up to my thoughts and my objects. I could never bring myself down to yours." As a matter of fact, the few extracts given from her letters show an intelligent and sympathetic mind. On at least one occasion we find Kane suggesting deceit to her, and she combating the idea.

There are four fixed points which can be established by the letters:

1. That Kane thought in a vague way that there was trickery; 2. That in the years of their close intimacy she never admitted it; 3. That he could not even suggest in what the trickery lay; 4. That she did use her powers in a way which serious Spiritualists would deplore.

She really knew no more of the nature of these forces than those around her did. The editor says: "She had always averred that she never fully believed the rappings to be the work of spirits, but imagined some occult laws of nature were concerned." This was her attitude later in life, for on her professional card she printed that people must judge the nature of the powers for themselves.

It is natural that those who speak of the danger of mediumship, and especially of physical mediumship, should point to the Fox sisters as an example. But their case must not be exaggerated. In the year 1871, after more than twenty years of this exhausting work, we find them still receiving the enthusiastic support and admiration of many leading men and women of the day. It was only after forty years of public service that adverse conditions were manifested in their lives, and therefore, without in any way glossing over what is evil, we can fairly claim that their record hardly justifies those who allude to mediumship as a soul-destroying profession.

It was in this year 1871 that Kate Fox's visit to England was brought about through the generosity of Mr. Charles F. Livermore, a prominent banker of New York, in gratitude for the consolation he had received from her wonderful powers, and to advance the cause of Spiritualism. He provided for all her needs, and thus removed any necessity for her to give professional sittings. He also arranged for her to be accompanied by a congenial woman companion.

In a letter [THE SPIRITUAL MAGAZINE, 1871, pp. 525-6.] to Mr. Benjamin Coleman, a well-known worker in the Spiritualist movement, Mr. Livermore says:

Miss Fox, taken all in all, is no doubt the most wonderful living medium. Her character is irreproachable and pure. I have received so much through her powers of mediumship during the past ten years which is solacing, instructive and astounding, that I feel greatly indebted to her, and desire to have her taken good care of while absent from her home and friends.

His further remarks have some bearing possibly on the later sad events of her life:

That you may the more thoroughly understand her idiosyncrasies, permit me to explain that she is a sensitive of the highest order and of childlike simplicity; she feels keenly the atmospheres of everyone with whom she is brought in contact, and to that degree that at times she becomes exceedingly nervous and apparently capricious.

For this reason I have advised her not to sit in dark seances, that she may avoid the irritation arising from the suspicion of sceptics, mere curiosity-mongers, and lovers of the marvellous.

The perfection of the manifestations to be obtained through her depends upon her surroundings, and in proportion as she is in rapport or sympathy with you does she seem receptive of spiritual power. The communications through her are very remarkable, and have come to me frequently from my wife (Estelle), in perfect idiomatic French, and sometimes in Spanish and Italian, whilst she herself is not acquainted with any of these languages.

The History of Spiritualism Vol I Page 37

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