set aside her father’s and sister’s political opinions to maintain her own convictions, most certainly had ideas concerning Spiritualism. But to connect her life seriously at any period with Spiritualism is to make use of unwarrantable conjecture. Was this the woman to go into trances for the benefit of the superstitious country folk? Would such as these have had access to the great house, to the secluded chamber, to the invalid absorbed in her books? Even Dr. Ladd, the family physician, who was interested in mesmeric experiments, was restrained from practising on Mary Baker by the dignity of her position.
The time came when Mary Baker had thought her way through this maze of intellectual vaporing and then there came from her pen a refutation of these wonder-workings. The common people were those she then sought on the basis of an independent life of voluntary poverty. She sought working men and women, not to play upon their superstition, but to clear their vision. She associated with Spiritualists for years, more or less; she must associate with them as she must with Universalists and Unitarians. She did not avoid them or their discussions, as will be shown in later chapters. At times she was even present at seances. Her dealing with the entire subject was consistent, and her deep sounding of its contentions was as much a part of her development as the consideration of Calvinism in her earlier years.
While living with her sister Abigail, Mary was often confined to her bed for long periods. She was
