All this was bad enough, but worse still was in store. He had been publicly humiliated by the Spiritualists – and that by a man who admitted that he had had no education and would in any other subject in the world have been seated like a child at the Professor's feet. And yet in public debate . . . but the story must be told.
Be it known, then, that Challenger, greatly despising all opposition and with no knowledge of the real strength of the case to be answered, had, in a fatal moment, actually asserted that he would descend from Olympus and would meet in debate any representative whom the other party should select. «I am well aware,» he wrote, « that by such condescension I, like any other man of science of equal standing, run the risk of giving a dignity to these absurd and grotesque aberrations of the human brain which they could otherwise not pretend to claim, but we must do our duty to the public, and we must occasionally turn from our serious work and spare a moment in order to sweep away those ephemeral cobwebs which might collect and become offensive if they were not dispersed by the broom of Science.» Thus, in a most self-confident fashion, did Goliath go forth to meet his tiny antagonist, an ex-printer's assistant and now the editor of what Challenger would describe as an obscure print devoted to matters of the spirit.
The particulars of the debate are public property, and it is not necessary to tell in any great detail that painful event. It will be remembered that the great man of Science went down to the Queen's Hall accompanied by many rationalist sympathizers who desired to see the final destruction of the visionaries. A large number of these poor deluded creatures also attended, hoping against hope that their champion might not be entirely immolated upon the altar of outraged Science. Between them the two factions filled the hall, and glared at each other with as much enmity as did the Blues and the Greens a thousand years before in the Hippodrome of Constantinople. There on the left of the platform were the solid ranks of those hard and unbending rationalists who look upon the Victorian agnostics as credulous, and refresh their faith by the periodical perusal of the Literary Gazette and the Freethinker.
There, too, was Dr. Joseph Baumer, the famous lecturer upon the absurdities of religion, together with Mr. Edward Mould, who has insisted so eloquently upon man's claim to ultimate putridity of the body and extinction of the soul. On the other side Mailey's yellow beard flamed like an oriflamme. His wife sat on one side of him and Mervin, the journalist, on the other, while dense ranks of earnest men and women from the Queen Square Spiritual Alliance, from the Psychic College, from the Stead Bureau, and from the outlying churches, assembled in order to encourage their champion in his hopeless task. The genial faces of Bolsover, the grocer, with his Hammersmith friends, Terbane, the railway medium, the Reverend Charles Mason, with his ascetic features, Tom Linden, now happily released from bondage, Mrs. Linden, the Crewe circle, Dr. Atkinson, Lord Roxton, Malone, and many other familiar faces were to be picked out amid that dense wall of humanity. Between the two parties, solemn and stolid and fat, sat Judge Gaverson of the King's Bench, who had consented to preside. It was an interesting and suggestive fact that in this critical debate at which the very core or vital centre of real religion was the issue, the organized churches were entirely aloof and neutral. Drowsy and semi-conscious, they could not discern that the live intellect of the nation was really holding an inquisition upon their bodies to determine whether they were doomed to the extinction towards which they were rapidly drifting, or whether a resuscitation in other forms was among the possibilities of the future.
In front, on one side, with his broad-browed disciples behind him, sat Professor Challenger, portentous and threatening, his Assyrian beard projected in his most aggressive fashion, a half-smile upon his lips, and his eyelids drooping insolently over his intolerant grey eyes. On the corresponding position on the other side was perched a drab and unpretentious person over whose humble head Challenger's hat would have descended to the shoulders. He was pale and apprehensive, glancing across occasionally in apologetic and deprecating fashion at his leonine opponent. Yet those who knew James Smith best were the least alarmed, for they were aware that behind his commonplace and democratic appearance there lay a knowledge of his subject, practical and theoretical, such as few living men possessed. The wise men of the Psychical Research Society are but children in psychic knowledge when compared with such practising Spiritualists as James Smith – men whose whole lives are spent in various forms of communion with the unseen. Such men often lose touch with the world in which they dwell and are useless for its everyday purposes, but the editorship of a live paper and the administration of a wide-spread, scattered community had kept Smith's feet solid upon earth, while his excellent natural faculties, uncorrupted by useless education, had enabled him to concentrate upon the one field of knowledge which offers in itself a sufficient scope for the greatest human intellect. Little as Challenger could appreciate it, the contest was really one between a brilliant discursive amateur and a concentrated highly-specialized professional.
It was admitted on all sides that Challenger's opening half-hour was a magnificent display of oratory and argument. His deep organ voice – such a voice as only a man with a fifty-inch chest can produce – rose and fell in a perfect cadence which enchanted his audience. He was born to sway an assembly – an obvious leader of mankind. In turn he was descriptive, humorous and convincing. He pictured the natural growth of animism among savages cowering under the naked sky, unable to account for the beat of the rain or the roar of the thunder, and seeing a benevolent or malicious intelligence behind those operations of Nature which Science had now classified and explained.
Hence on false premises was built up that belief in spirits or invisible beings outside ourselves, which by some curious atavism was re-emerging in modern days among the less educated strata of mankind. It was the duty of Science to resist retrogressive tendencies of the sort, and it was a sense of that duty which had reluctantly drawn him from the privacy of his study to the publicity of this platform. He rapidly sketched the movement as depicted by its maligners. It was a most unsavoury story as he told it, a story of cracking toe joints, of phosphorescent paint, of muslin ghosts, of a nauseous sordid commission trade betwixt dead men's bones on one side, and widow's tears upon the other. These people were the hyenas of the human race who battened upon the graves. (Cheers from the Rationalists and ironical laughter from the Spiritualists.) They were not all rogues. («Thank you, Professor!» from a stentorian opponent) But the others were fools (laughter). Was it exaggeration to call man a fool who believed that his grandmother could rap out absurd messages with the leg of a dining-room table? Had any savages descended to so grotesque a superstition? These people had taken dignity from death and had brought their own vulgarity into the serene oblivion of the tomb. It was a hateful business. He was sorry to have to speak so strongly, but only the knife or the cautery could deal with so cancerous a growth. Surely man need not trouble himself with grotesque speculations as to the nature of life beyond the grave. We had enough to do in this world. Life was a beautiful thing. The man who appreciated its real duties and beauties would have sufficient to employ him without dabbling in pseudo sciences which had their roots in frauds, exposed already a hundred times and yet finding fresh crowds of foolish devotees whose insane credulity and irrational prejudice made them impervious to all argument.