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C.OMBIGHT DEPOSrr.
SPIRITISM AND RELIGION
SPIRITISM and RELIGION
"Can You Talk to the Dead?"
INCLUDING
A STUDY OF THE MOST REMARKABLE
CASES OF SPIRIT CONTROL
BY
BARON JOHAN LILJENCRANTS, A. M., S. T.D.
With Foreword by Maurice Francis Egan, LL.D.
Late United States Minister to Denmark
NEW YORK
THE DEVIN-ADAIR CO.
^ if-
NIHIL OBSTAT
Arthur J. Scanlan, S. T. D.
Censor Librorum
IMPRIMATUR
* John Cardinal Farley
Archbishop of New York
Copyright, 1918,
by
The Devin-Adair Co.
All rights reserved by
The Devin-Adair Co.
JAN -2 1919
©CLA508831
.-wo }
EMINENT APPRECIATIONS
For five long years of war we have been living daily
in the shadow of the hand of God. There has been no
one of us untouched. The purge of suffering has been
withheld from no man or woman. Alike we have had to
bear the common burden and inspire ourselves to the
thought of loss as well as gain.
No matter what our religion, our minds have been
confronted daily with the awful yet wonderful and
thrilling presence of the Hereafter. No one can escape
the thought of it, the fact of it; nor can any one escape
the relentless questioning that it forces upon every mind
capable of even momentary thought.
The only serene questioning has been, and can be,
that of the man whose faith is sure, whose grasp of Reve-
lation is firm and steady. There is no barrier between
him and his God, no wall of mystery or uncertainty
about his dear and noble dead, that he has neither eyes
to pierce nor power to climb. Neither is there in his
heart a hunger after impossible, unobtainable knowledge
of the realm beyond our bourne of time and place. He
has already beheld it with the eyes and heard its story
with the ears of Revelation, and knows that it is fair.
The only longing he can have is longing for it and for
the company of the great, courageous souls who have
fought the fight for liberty and justice and are now
resting from the battle. Of them and of their destiny
he has no questioning. He waits only the hour of his
own summons, and until that golden moment goes on
his way in peace.
This book on Spiritism is scholarly; it is scientific; it
is sound in its thinking. I consider it a real advance in
the literature of Spiritism.
(Signed) J. Card. Gibbons.
Spiritism and Religion is beyond doubt the best
booh' on that subject in the English language. In its-
clear and comprehensive account of the phenomena and
practices of Spiritism, its concise presentation of the
opinions of authorities in this field, and its keen analysis
and criticism of both phenomena and authorities, it is
easily without a rival. It is scientific without being dry,
and its conclusions will not easily be overthrown .
John A. Ryan, D. D.,
Professor of Sociology,
Catholic University of America,
Washington, D. C.
To Q. P., Whose Loyal Friendship Has
Been a Tower of Strength,
This Book is Dedicated
by
The Author
DISSERTATION
Submitted to the Faculty of the Sacred Sciences at the Catholic
University of America in partial fulfilment of the
requirements for the Doctorate in Theology
vn
TABLE OF CONTENTS.
PAGE
Foreword 3
Preface 7
Introduction 9
Chapter I. History of Modern Spiritism 18
II. Physical Phenomena 45
III. Physical Phenomena (Continued) 67
IV. Psychical Phenomena 90
V. Genuine and Spurious Phenomena 119
VI. Spiritism and Psychology 181
VII. Spirit Identity 212
VIII. Spiritism as a Religion 248
IX. Moral Aspects of Spiritism 268
Bibliography 282
Index 287
Biographical Note 296
FOREWORD.
Dr. Liljencrants has produced a book that ought to
appeal to all persons interested in the problem we call
Spiritism, which we formerly called very carelessly
"Spiritualism." Belonging in a generation in years —
I hope not in mind — to which this problem was of every-
day interest and conversation, I, from my youth, fol-
lowed its evolutions (it has had little progress) with
keen curiosity. This curiosity might have been more
scientific if I had not been prevented by the stern
authority of my parents — with whom, as with most
Americans of the generation of the middle of the last
century, Mesmer and the Fox Sisters and Katie King
were household words — and afterwards by obedience to
the Decree of the Sacred Congregation, from examining
personally the methods by which some of my acquaint-
ances and friends reached the conclusion that they were
dealing with spirits from another world. Among these
was the late W. T. Stead, who often told me of the
recreations of "Julia," and repeated messages of no
great importance from Cardinal Manning. I knew
many, bereaved and inconsolable, who went to Spiritism
with all the fervor that has characterized Sir Oliver
Lodge and Sir Conan Doyle. In England and in our
own country many more are turning to-day to the only
way they know of communicating with those whom they
have loved and lost awhile.
It is not enough to say that the spiritistic phenomena
are diabolical. If they are, according to my observation
the Devil and his satellites have lost their much-adver-
tised cleverness. Does anybody imagine, who can con-
ceive what the Devil is capable of, that he has anything
4 Foreword
to do with the revelations in "Raymond" — that pathetic
manifestation of fatherly affection? One does not com-
pare "Raymond" with the eccentricities of the Fox
Sisters and Katie King, but it is evident to the dis-
passionate that some of the messages to the bereaved
father are as little worthy of respect as the revelations
of those whose names, once notorious in the newspapers,
are forgotten. But Sir Oliver Lodge's book does not
stand alone; it is a symptom of a widespread mental
condition accentuated and made more general by the
terrible losses of this war. And, hence, Dr. Liljen-
crants's study must attract wide attention.
Hitherto, the strictly orthodox Christian has said of
all spiritistic manifestations that were not on the surface
fraudulent, "It is the Devil, of course." In this way
His Satanic Majesty has been made to appear rather
ridiculous than terrible. The principles of the con-
servative Christian have not permitted him to go further
than this, and, after all, if one is to give the Devil his
due, one ought, in justice, to discover whether he is really
so foolish as, in this particular line, he is supposed to
show himself.
As there is such a thing as diabolical possession, there
ought to be some means of discovering whether the
doomed swine rushed into the sea because evil spirits
urged them on, or whether natural causes were responsi-
ble for their extinction. Hitherto, the conservative
either accepted all kinds of blood-curdling statements
without examination, or, like the late believers in Leo
Taxil, preferred his special Devil and did not want to be
disturbed in his belief in him! Dr. Liljencrants, strictly
orthodox as he is, is one of the first of his kind to ap-
proach this delicate subject with an open mind. He is
nothing if not scientific.
His equally orthodox colleague, Dr. Raupert, had,
before his conversion, the advantage of examining per-
sonally the manner in which seances are conducted. To
Foreword 5
my mind, it is a great pity that some among the ortho-
dox, scientifically trained, have not had the same advan-
tage — or perhaps I ought to say the same disadvantage
— as Dr. Raupert, who gained his knowledge in ways
forbidden to many. As it is, "Spiritism and Religion"
is the nearest thing to what we really need.
It seems strange to those around us that the Fox
Sisters, Katie King, and that colossal impostor cele-
brated by Browning, Daniel Dunglas Home, should
have ever been taken seriously, but they were, and by
intelligent persons, too, in my memory. Katie King
was looked on as a diabolical person until a very clever
young journalist, Mr. Louis Magargee, I think, of
Philadelphia, unmasked her; and the diablerie of the
Fox Sisters filled with horror those who did not accept
them as seeresses — until it was discovered that one of the
ladies used the joint of a versatile big toe as a means
of conveying conversations from the spirit world!
Brownson's "Spirit Rapper," once in vogue, gave us
no clue to the methods of these modern imitators of
Cagliostro. So far as I can see, the Devil would be very
foolish to exert extraordinary means to seize the souls
of people who showed very evident tendencies to be his
without unusual efforts on his part !
Dr. Liljencrants does not contradict the real mystic;
the false mystic, that is, the person who prefers to see
miracles and diabolic possessions where the melancholy
Jaques found books and sermons, will naturally shrink
with disgust at his method, for the Doctor examines dis-
passionately and calmly testimony and evidence, and
leads us to the conclusion that in most of the advertised
"spiritistic" cases supernatural or preternatural causes
are absent. The book is most opportune, for half the
desolate world seems to be crying out for the raising of
the curtain between this world and the next —
"... and with no language but a cry."
6 Foreword
These stricken ones, pathetic, pitiable, worthy of
sympathy — above all, worthy of prayer — will be all the
better for the unveiling of the false mysteries to which
many of them are turning.
Maurice Francis Egan.
PREFACE.
As a normative science dealing with the morality of
human acts, Moral Theology is constantly confronted
with new problems brought up by the progress of
civilization. New discoveries, new philosophies, new
beliefs, new political and economic conditions and
theories, all have their moral and theological aspects.
It is, therefore, the function of Moral Theology to ap-
ply to every new phase of human activity, which has a
moral bearing, the already established principles of
morality, and to set forth such rules of conduct as may
be applicable to this new phase in practical life.
In exercising this function Moral Theology draws
upon principles which in their foundation, as based upon
Divine Revelation, are unchangeable, and throughout
the ages present an unvarying and supreme standard
of morality. In the application of these principles,
however, its verdict may undergo changes and modifi-
cations following those which take place in the issues
themselves or in their relation to political, economic and
social life and its development. Thus, for example,
older Theologians would condemn the taking of inter-
est as being usury, while modern Theologians, alive to
the changes which have taken place in economic con-
ditions, recognize the productive nature of capital and
allow interest within just limits. Again, the progress
of scientific discovery has brought many an issue into
a new light. From the superstitious practices of
astrology and alchemy, severely condemned by Theo-
logians, emerged the sciences of astronomy and chemis-
try, the usefulness and lawfulness of which were im-
mediately recognized.
We believe that a similar change is gradually taking
place in the subject which concerns us in this treatise.
Physical Research, which is rapidly gaining recognition
8 Preface
as a new branch of science, is gradually bringing a large
portion of the Spiritistic phenomena, and the occult in
general, into the realm of nature, divesting it — in its
objective nature — of the attributes of a preternatural
order with which it, until very recently, has been gener-
ally conceived. It is in an attempt to adjust the
theological verdict on Spiritism to this new order of
things that this book is written.
At present Physical Research is an emerging branch
of science, and the results it has so far achieved are to a
large extent necessarily vague and lacking definiteness
and solidity. This has increased both the difficulty of
our undertaking and the matter presented preliminary
to the theological discussion of the subject. Whatever
results we may have obtained we owe in large measure
to the members of the Faculty of Sacred Theology of
the Catholic University of America, under whose
generous guidance this work has been prosecuted. Par-
ticularly do we wish to acknowledge our indebtedness
to four members of this Faculty, the Reverend
Doctors John W. Melody, John A. Ryan, Edmund T.
Shanahan, and Patrick J. Healy.
The Catholic University or America.
August 1, 1918.
INTRODUCTION.
The year 1848 saw the birth of a popular and, at
least in its subsequent development, a religious move-
ment which for over half a century has made much
noise, not only in the United States of America where
its cradle stood, but also abroad, throughout the civilized
world. Perhaps more commonly known under the
name of Spiritualism, but at any rate more correctly
under that of Spiritism, 1 it is founded upon the belief
that the living can, and actually more or less at will do,
communicate with the spirits of the departed. It pre-
sents a threefold element. Besides the fundamental
belief in intercommunication between the living and the
dead, we find in it the various practices by which such
communication is attempted and a collection of partly
vague religious creeds derived from what is 4 held to be
revelation contained in messages from the beyond. In
its turn the fundamental belief in communication with
the departed rests upon the interpretation of various
obscure phenomena as indicating the agency of de-
parted men and women.
. While the Spiritistic movement is distinctly modern,
its essential features are probably as old as the human
race. We find them in what is known as Necromancy,
or the — at least presumed — evocation of the spirits of
the departed for the purpose of divination, practiced in
all ages and rather universally, but especially among
pagan peoples.
Such practices have always been "common among the
fakirs of India; the Chaldean magicians in all prob-
1 Spiritualism rightly denotes a philosophical doctrine which holds, in
general, that there is a spiritual order of beings no less real than the
material, and, in particular, that the soul of man is a spiritual sub-
stance. — Edw. A. Pace in Cath. Encyclop. Art. "Spiritism."
For our choice of term we also find support in the French and Ger-
man languages in which "Spiritisme" and "Spiritismus," respectively,
are predominantly used, and also among certain English, American, and
Italian writers.
10 Introduction
ability introduced them among the ancient Egyptians,
who brought them to a flourishing state; they exist in
China since time immemorial and constituted an im-
portant element in the religious ideas of ancient Persia.
In classical Greece the oracles were being constantly in-
voked and necromancers could be consulted in many
favored places. Even Socrates and Aristotle indulged
in conversations with spirits. 1 Nor was Necromancy
unknown among the Romans, as may be gathered from
the works of Cicero, Pliny the Elder, Horace, Lucan
and others. 2
The Old Testament shows that the Hebrews were
acquainted with similar practices. 3 Thus, to give but
one example, Saul conversed with the spirit of Samuel
evoked by a certain woman of Endor who was endowed
with a divining spirit. 4 The frequency of their pro-
hibition found in the Sacred Books and the severity
with which these practices were punished, would show
that they were by no means uncommon. 5
In the first Christian centuries Necromancy was ex-
tensively practiced by the pagans in the Roman Em-
pire. 6 But with the spread of Christianity, in which it
met a relentless enemy, it gradually lost its strict signifi-
cance and became identified with witchcraft and other
forms of magic in which for the most part evil spirits
were given the place of the souls departed.
It is interesting to note that some of the most promi-
nent features of modern Spiritism are found in the
1 Arist., "de Mirab," 160.
2 Cicero, "Tusculane" i: 16, 37; "de Divinatione," i:58, 132; Pliny the
E., "Hist.," xxx:6; Horace, "Satira," vii; "Epod." iii, xii, xvii; Lucan,
"Pharsalia," lib. vi.
3 IV Kings, xvii: 17, xxi:6, xxiii:24; II Paralip., xxxiii:6; Isaias,
viii:19, xix:3, xxix:4.
4 1 Kings, xxv, iii: 7-20; cfr. Ecclus., xlvi:23, and Div. Thorn. Aquin.
Summa Theol. 2.2(F q. xcv., a. iv., ad 2.
B Levit. xix:31, xx:6; Deut. xviii:ll, 12; Levit. xx:27; I Kings,
xxviii : 9.
9 Tertull., "Apolog." xiii, xxii ; "de Anim.," lvi, lvii ; Minucii Felic.
"Octav." xxvii, xxviii; Lactant., "Dio Instit.," iv:27; Hilarii in Ps. 94;
Euseb., "Hist. Eccl.," viii:14.
Introduction 11
ancient practices of Necromancy. Communication with
the spirits was frequently undertaken through the
medium of a person thought to possess special faculties
for such intercourse, and spirit-communications were
often received by these intermediaries while in somnam-
bulistic sleep. The priestess in the tower of Belos in
Babylonia obtained her information while in a trance, 1
and in the temple of Serapis at Canopus in Egypt great
worship was performed and many miraculous works
were wrought, which the most eminent men believed,
while others devoted themselves to the sacred sleep. 2
The consecrated temple at Alexandria had similar fame,
and old Egyptian paintings show figures of priests mak-
ing "magnetic passes" and entering into the somnam-
bulistic state. Zoroaster entered by trance into the
heavenly world and the Pythias were entranced before
receiving inspiration from Apollo. We recognize some
of the so-called physical phenomena of modern Spirit-
ism, such as "levitation" and "elongation," among the
miracles of Indian fakirs both of old and of to-day. 3
The belief in ghosts making their presence known by
auditory or visual manifestations is ancient. So also
the belief that various mysterious physical disturbances
observed from time to time, such as flinging of objects,
upsetting of furniture, ringing of bells and producing
sundry noises, are to be ascribed to spirit-agencies.
Many of these disturbances bear a striking resemblance
to certain phenomena occurring in the modern seance-
room.
In 1661 the presence of a drum taken from a vagrant
drummer by Squire Mompesson of Tedworth in Wilt-
shire gave all indications of being the cause of mys-
terious hangings on the Squire's doors, levitation of his
children, rappings, moving of furniture and the appear-
1 Herodotus, Hist., lib. i, 180-183.
2 Strabo, Geogr., lib. xvii, c. i, § 17.
3 Philostrat., "Vita Apollon. Tyan." lib. iii, c. 15, 17.
12 Introduction
ing of "a great body with two red and glaring eyes." 1
In 1716 the home of the Reverend Samuel Wesley at
Epworth was similarly haunted, the ghost apparently
preferring the company of the children. 2 Lord
Brougham in 1799 had an apparition of a former
schoolmate on the night of his death and under rather
peculiar circumstances. 3 Accounts of similar disturb-
ances and apparitions could be multiplied at pleasure;
hardly a single estate or castle in Europe lacks its pe-
culiar ghost.
Occult phenomena, then, of various kinds and
ascribed mostly to the agency of the departed, have
been recorded in abundant quantity from all parts of
the globe and all ages. But there is no logical or
historical connection between these and the movement
known as Modern Spiritism which arose in 1848. Yet,
however sudden may have been the rise of Modern
Spiritism, it can not be said to have sprung into being
on unprepared soil, for its way had been broken by
Swedenborgianism and Mesmerism, which may be said
to have been its direct forerunners. We think a few
words concerning these movements will not be amiss
in this connection.
Mesmerism made its first appearance as a popular
system of curing diseases. It was Mesmer's theory, as
elaborated in his dissertation for the doctorate in
medicine, 4 that the new force which he claimed to have
discovered, and which he named "Animal Magnetism,"
consisted of a very subtle fluid capable of receiving and
communicating all impressions of motion independently
of distance or intermediary agents. This fluid he held
1 Glanvill's "Sadducismus Triumphatus," quoted by H. Addington
Bruce in "Historic Ghosts and Ghost Hunters," p. 28.
2 Bruce, Op. cit., pp. 36-55.
3 Ibid., pp. 102-119.
4 "De Vinfluence des Pianettes sur le corps humain" Vicuna 1766.
Introduction 13
to be a medium of mutual influence between bodies
celestial, the earth and human beings, manifested par-
ticularly in human bodies.
Mesmer's "baquet" rapidly became popular, a move-
ment emerged and spread, and its adherents organized
themselves into "Societies of Harmony." At the same
time a considerable literature on the subject made its
appearance. The number of mesmeric practitioners, or
magnetizers, grew, and in the course of time the rather
crude methods to which Mesmer's earlier patients had
been subjected gradually were abandoned and "mag-
netic passes" became the customary form of treatment.
In this manner the magnetizer would induce his clients
into somnambulistic sleep, in which state they often
were able to diagnose their own diseases as well as those
of others and to prescribe remedies.
It was left to Alexandre Bertrand and to Braid to
find a more natural explanation for the "magnetic
phenomena" and to lay the foundation for what now is
known under the name of Hypnotism. In the mean-
time the popular side of the movement had a rapid
growth and development. An ever-increasing army of
professional magnetizers and clairvoyants secured a
steady stream of converts, the Societies of Harmony
were extended and the literature on the subject took
volume. Gradually a new interpretation of the
phenomena was adopted, associating them with occult
and mysterious operations of spirits.
No doubt Swedenborgianism contributed in no small
degree to this development. Ever since 1745, when
Swedenborg had his first vision in which our Lord, so
he believed, initiated him into the spiritual sense of
Holy Scripture, his trance communications with the
other world had attracted much attention. Stockholm
became the center of fashionable spirit-seances, and the
new theory of communication between the living and
the dead was readily received by the members of the
14 Introduction
Society of Harmony in that capital. In a short time
Sweden was overrun by mediums delivering messages
from the departed. Thence the new movement spread
through the European continent, where it was taken up
by the mesmerists. In the early part of the nineteenth
century seances with table-turning and spirit com-
munications were being held everywhere.
Science did not fail to give a garb to the new move-
ment. A school of spiritistic cosmology was founded by
Professor J. H. Jung- Stilling, according to which there
exists in man, besides his body and immortal soul, a
luminous body inseparable from the soul and made of
ether. In the trance-state, in which the soul is partly
divested of the material body, it is able to act more
freely and is capable of perception independently of
the sense organs. The ether which fills space is the
abode of spirits, while the atmosphere of the earth har-
bors the fallen angels and lost human souls. 1
Perhaps the most remarkable medium of the mesmer-
istic period was Frederica Hauffe, the "Seeress of
Provost," who began her early career with prophetic
and revelatory dreams to which soon were added
physical phenomena. These latter were particularly de-
veloped in the home of the famous physician Julius
Kerner, whom she visited for medical treatment a year
before her death, which occurred in 1827. Kerner be-
came convinced of the reality of her spirit intercourse,
and shortly after her death published an account of her
trances and trance-revelations. 2
Before the middle of the nineteenth century Mes-
merism was largely practiced in North America. Here
also it mingled with Swedenborgianism and underwent
a development similar to that in Europe. Its most
1 "Theorie der Geister-Kunde."
2 "Die Seherin von Provost, Erbffnungen liber das Innere Leben und
iiber das Hereinragen einer Geisterwelt in die TJnsere" — Stuttgart und
Tubingen, 4 Ausg. 1846.
Introduction 15
interesting character, perhaps, was Andrew Jackson
Davis, alias the "Poughkeepsie Seer," who in 1845 gave
trance lectures in New York, a Dr. Lyon of Bridge-
port acting as his magnetizer, and these were published
under the title "The Principles of Nature, Her Divine
Revelation, and a Voice to Mankind." On the whole
the work is a jumble of the philosophical doctrines then
current, including a due portion of evolutionism and
pantheism. The "Univercoelum" or "Spiritual Philoso-
pher," a periodical devoted to the exposition of Davis'
opinions and revelations, made its first appearance in
1847. His complete works, including the "Great
Harmonia" are published in 26 volumes. 1
Popular Mesmerism of this kind was in full develop-
ment when Spiritism made its entrance into the world.
The new movement was quickly adopted by the ad-
herents of the older whose creeds, philosophy and
prophets it made its own. This fact, and the extension
which the superseded movement had reached, alone can
account for the rapidity of growth enjoyed by Spiritism
from the very outset.
Of late much serious and fruitful work has been done
along the lines of Psychical Research, and treatises of
high scientific merit have been published in which the
phenomena of Spiritism are closely scrutinized and
analyzed and theories advanced for their explanation.
This labor belongs to the realm of psychology and
physics, and theology finds no place here any more than
it does in biology. No matter how painstaking has
been this research, no matter how capable and untiring
its leaders, so far as positive conclusions regarding the
nature of the phenomena are concerned very little has
as yet been established. It is to be hoped that in time
1 James Burns, London.
16 Introduction
Psychical Research will succeed in solving the riddle;
at present we shall have to abide in its realm by the re-
sults it so far has reached.
In the meantime Spiritism has broadly been voicing
its claims in no uncertain manner, and we need but pick
at random among popular books, magazines and news-
papers to receive a notion of the great popularity en-
joyed by the New Revelation it proclaims to be giving
to the world. To Spiritists the reality of intercourse
with the souls of the departed is a fact beyond dispute.
Upon this conviction they base their firm belief in the
validity of the Revelation from the beyond — obtained
through mediums — as being, if not an entirely new Re-
ligion, at least a new Gospel superseding that of tra-
ditional Christianity. It is professedly a Religion of the
laity as opposed to sacerdotalism and spiritual authority,
and as such it is antagonistic to traditional Christianity.
"The Church," says one exponent, 1 "seems to ignore
the ability of the laity. It has not reckoned with the
force of an advancing tide of criticism — criticism born
of the Church's own supine stupidity, its belief in its
own supremacy over the minds and souls of mankind,
its blind adherence to proved errors, its long and tacit
acceptance of unprovable facts, its aggressive attitude
toward Science." "In this indictment of the Church
lie the reasons for its opposition to spiritualism. The
Church resents the experiments of those engaged in
psychic research to establish by scientific means that life
after death is an absolute fact, that we of this world
have the power to know what the 'dead' are doing, think-
ing, saying."
It is in its popular, religious form that Spiritism
challenges Christianity, and in this aspect the new move-
x See The Bookman, Jan. 1918, p. 516.
Introduction 17
ment certainly falls within the legitimate field of
theological discussion. Would it seem, perhaps, that
in order to arrive at its decision theology would have to
depend upon the verdict of Psychical Research as to
the real nature of the messages by which the soi-disant
Revelation is conveyed? If the verdict were to be had,
if this nature could be scientifically demonstrated, the
theological problem would be much simplified. As mat-
ters now stand the results at hand will not fail to be of
great assistance.
But theology is not seeking new proofs of im-
mortality — it already possesses proofs to that fact of a
nature infinitely stronger than could ever be produced
by a poor, weak, entranced spirit-medium. Nor does it
absolutely deny the possibility of intercourse with the
departed. Let these two things be proven according to
the rules of profane science, and theology need not
open its mouth. But when a new Revelation or a new
Religion emerges it is time for theology to step in — in
its rightful province — and to pronounce its verdict in the
name of Christianity which its represents.
It is the theological side of the inquiry into Spiritism
that we shall pursue in this treatise. In general we shall
endeavor to estimate the value of Spiritism as a Re-
ligion ; in particular to show that its doctrines can not be
accepted as offering an amplification and elucidation of
the Gospel of Christ, but that, on the contrary, Spiritism
is essentially anti- Christian.
From a short survey of the Spiritistic movement and
of its main phenomena we shall pass to a discussion of
already advanced explanatory theories, and having
drawn our conclusions from such study we shall deal
with the religious aspect in itself as well as in the light
of theology.
CHAPTER I.
History of Modern Spiritism.
In December, 1847, John D. Fox, a Methodist
farmer, with his wife Margarete and his two youngest
daughters, Margaretta and Katie, moved into a small
wooden house in the village of Hydesville, Wayne
County, New York. David Fox, a married son, lived
two miles from Hydesville, and a married daughter,
Mrs. Fish (later successively Mrs. Brown and Mrs.
Underhill), lived in Rochester, New York.
The house in question was known to have been the
scene of mysterious disturbances before the advent of
the Fox family, and from the time of their arrival
strange noises were heard, which gradually increased,
and in February the following year became distinct and
continuous enough to disturb the sleep of the tenants.
On Friday evening, March 31st, 1848, the family had
retired early. Presently the usual noises commenced,
and at length Katie, being then twelve years old,
merrily snapped her fingers and called out : "Here, Mr.
Splitfoot, do as I do!" Instantly the invisible rapper
responded by imitating the number of her movements.
Motions made by her noiselessly were repeated by
knocks, and when discovering this she cried out: "Only
look, Mother, it can see as well as hear!" 1
Mrs. Fox now began to question the rapper regard-
ing the age of her children, and correct answers were
given by means of knockings. Neighbors were sum-
moned and the investigation was continued till late in
the night.
A system of answering was invented by one of those
present, by which questions were answered by knockings
1 Britten, "Modem American Spiritualism," p. 32.
History of Modern Spiritism 19
if in the affirmative, by silence if in the negative. By
this method it was learned that the mysterious rapper
had been murdered in the house, and after a search hu-
man remains were found under the floor of the cellar.
Later a neighbor suggested an alphabet-system, and by
this means the name of the victim of murder, Charles
Rosna, 1 was revealed, together with other information. 2
Thus began the movement of Modern Spiritism,
which from its origin in the Fox family spread like wild
fire throughout the North American Continent.
Shortly after the time of the incidents related
Margaretta went to Mrs. Fish in Rochester and Katie
visited at Auburn. In both places the phenomena were
repeated. Mrs. Fish and many persons in Rochester
and Auburn became mediums, and in the course of the
next two or three years the rappings had spread
throughout the greater part of the Eastern States. 3 In
1851 there were estimated to be a hundred mediums in
New York 4 and fifty to sixty private circles in Phila-
delphia. Both Mrs. Fox and her daughters became
professional mediums, practicing for money.
In December, 1850, the Fox girls held public seances
in Buffalo, New York. There they came under the ob-
servation of Drs. Flint, Lee and Coventry, who the fol-
lowing year wrote a joint letter in which they declared
the phenomena to be produced by "cracking" of the
knee-joints, 5 and a few months later the girls made a
confession in which they admitted that the sounds were
produced with the knees and the toes and that they had
imparted their art to other girls. 6 In 1888 this confes-
sion was confirmed and practically demonstrated by
1 Ibid., p. 39.
2 Ibid., pp. 29-39; and Podmore, "Modem Spiritualism," vol. I, pp.
179 et seq.
3 "Spiritual Philosopher" vol. I, p. 99.
4 Ibid., vol. Ill, p. 151.
5 Podmore, "Modern Spiritualism" vol. I, p. 184.
•Ibid., pp. 185-186.
20 History of Modern Spiritism
Margaretta and Katie, then Mrs. Kane and Mrs.
Jencken, respectively. 1 The exposures and confession
of 1851, however, did not check the movement.
In the meantime another set of phenomena had oc-
curred in the home of the Reverend Dr. Phelps, a
Presbyterian Minister living with his wife and four
children in Stratford, Connecticut. In March, 1850, a
series of disturbances, renewed at intervals for about
eighteen months, broke out in his house; windows were
broken by invisible hands, mysterious writing was pro-
duced and raps were heard by which often blasphemous
answers were given to questions. On one occasion the
older boy, being eleven years of age, was carried across
the room ; another time the heavy dining-room table was
lifted from the floor. Letters containing mischievous
and childish satires on Phelps' brother-clergymen were
thrown from above, and one day the boy was found
hanged on a tree. Many other mysterious phenomena
occurred, and the whole affair created considerable
sensation. Andrew Jackson Davis, then of fame, came
to Stratford and certified that the disturbances were
caused by vital electricity discharged from the elder
boy's organism, whereas others sought an explanation
in the agency of spirits. 2
At the very outset Spiritism found an ally in the al-
ready widespread movement of Mesmerism. A large
number of professional clairvoyants included in their
performances "spirit-rappings," Mesmerism furnished
a popular philosophy to the whole matter, and those who
had adopted the spiritistic interpretation of the mes-
meric phenomena eagerly included the rappings among
the manifestations of spirits.
^bid., p. 188.
2 Podmore, "Modern Spiritualism" vol. I, pp. 194-201.
History of Modern Spiritism 21
Numerous mesmeristic publications took up the new
movement, thus insuring its spread, and writers of note,
such as Laroy and Sunderland — editor of the "Spirit
World" — became converted to the new belief, which also
was adopted by many of the Socialistic communities
flourishing in the middle of the nineteenth century.
Among prominent converts in the early days may be
mentioned Horace Greeley and Henry James, the
Abolitionist W. Lloyd Garrison, the Universalist
Minister and Social Reformer John Murray Spear,
John W. Edmunds, Judge of the Supreme Court and
former Governor of New York, the Hon. N. P. Tall-
madge, Governor of Wisconsin, and a number of
Ministers and Social Reformers. The ranks of the
movement were largely recruited by those who had lost
sight of all Christian tradition — among these Professor
Robert Hare — while the most active propagandists
were furnished by the liberal Protestant sects. In 1854
some 1,300 persons signed a petition requesting Con-
gress to investigate the matter, but no action was taken.
The cult of Spiritism spread to Europe in 1852, be-
ginning with Scotland. 1 In that year a veritable epi-
demic of table-turning swept the European Continent,
spiritistic mediums appearing everywhere busily en-
gaged in delivering "rap-messages" from the departed.
It reached England in 1853, where some American
mediums — among them Mrs. Roberts and Mrs.
Hayden — had arrived and advertised their professional
services. It gained many disciples in the Scandinavian
countries and Russia, where the way had been paved by
the Swedenborgian movement and occult practices in
vogue among the Mongols. At the same time it was
imported into Germany and France, in which latter
country the first experiments were made simultaneously
1 Lapponi, "Ipnotismo e Spiritismo," p. 52.
22 History of Modern Spiritism
in Paris, Strasbourg, Marseilles, Toulon and Bordeaux
in April, 1853. Five years later it had reached Italy.
Spiritism caused great excitement and much discus-
sion both in America and in Europe. To the original
phenomena new and more startling ones were rapidly
added. The early seances usually took place in a dark-
ened room, more rarely in full light, those present seat-
ing themselves round a table holding their fingers on
the edge thereof in such a manner as to form a chain, the
thumbs of each person touching each other and each
little finger communicating with the little finger of the
persons on either side, the medium completing the chain.
After a few moments the table would begin to move,
indicating that the spirits were present and prepared
for further demonstrations.
However, this introduction was not always neces-
sary. The arrival of the spirits would often be heralded
by rappings, which were largely utilized for a means of
communication as described in connection with the
original manifestations in the Fox family. Various
movements, sometimes violent, of furniture and other
objects would then follow, bells placed under the table
would be rung, musical instruments in the room played,
lights would issue from the heads of the sitters and
spirit-hands clasp their hands and feet.
During a seance held by Mr. Koons the spirits pro-
duced a grand concert, "the fiddle, drums, guitar, banjo,
accordion, French harp, the horn, tea bell, triangle, etc.,
playing their parts." 1 Spirit-hands would make their
appearance, darting about the room and even utilizing
the paper and pencil placed on the seance-table for the
purpose of writing messages which they signed. Certain
spirits would address the audience, speaking through a
horn or a trumpet.
1 Podmore, "Modem Spiritualism," vol. I, p. 248.
History of Modern Spiritism 23
Spirit-writing was a common occurrence, messages
usually being written on paper placed under the seance-
table or sometimes in sight of the sitters, or on closed
slates and even on the bare arm and forehead of indi-
viduals. In Mr. Koons' seance-room a band of sixty-
five spirits, being pre-Adamite men, revealed them-
selves under the generic name of King, and these gentle-
men were lineal ancestors to the famous spirits John
King and his sister Katie, who have been the joy and
consolation of two generations of Spiritists throughout
the world. 1 Add to these phenomena apparitions of
"materialized" spirit-forms, "levitation" from the floor
of the medium, "apport" of small objects into closed
rooms, and handling of burning substances with im-
punity. Apparitions of the dead known to the audience
belong to the less frequent phenomena of the early
stages.
But not only did phenomena of a mere physical
nature occur at the early seances. Mrs. Draper of
Rochester learned from the spirit of Benjamin
Franklin the art of spirit-telegraphy. The messages
would be conveyed between two mediums in different
rooms, or even in different localities, one of whom stood
in "rapport" with the communicating spirit, and at
each station the intelligence would be communicated by
means of knocks resembling the ticking of a telegraphic
apparatus. There were also mediums who, prompted
by a spirit, would "speak with tongues," often in a
language of which they were ignorant. Apart from this
dubious phenomenon coherent speaking and writing
were produced under circumstances which strongly sug-
gested that the human agent spoke and wrote through a
power not his own. It occurred either in trance or in
the waking state, automatic trance-speaking being most
common.
Podmore, "Modem Spiritualism" vol. I, p. 248.
24 History of Modern Spiritism
One of the earliest accounts of automatic writing was
published in 1852 in "The Pilgrimage of Thomas Paine
and others to the Seventh Circle by Rev. C. Hammond,
Medium'' and the best inspirational writing of the time
is to be found in "The Healing of the Nation' by
Charles Linton. 1 John Murray Spear in 1853 had
committed to writing revelations received from the
spirit-world concerning Ethical, Social, Biological and
Cosmological truths. 2 T. L. Harris while in trance
dictated a poem of three to four thousand words en-
titled "An Epic of the Starry Heaven," composed by
Dante and other mediaeval spirits. There was also
automatic playing of music, dancing, crowing and so
forth, and numerous cases of healing mediums.
The Foxes continued their mediumship for a long
time, while a multitude of minor mediums developed,
chiefly in America. Tallmadge became a medium of
note, but the most famous of the early performers was
Mr. Daniel Dunglas Home (Hume) . Born near Edin-
burgh in 1833 he came with his aunt to America at the
age of twelve. In 1850, having heard of the Hydes-
ville "rappings," he was seized by the rapidly grow-
ing movement and went to New York, where he began
to hold seances before people of prominence. In 185. r
Home went to England, where he had the fortune to be
allowed to perform before members of the highest
society, thence to the Continent. He held sittings in
the Tuileries, before the Czar, and in the presence of
many distinguished members of the European nobility.
Having married a rich and noble Russian lady he re-
turned to England in 1859, where between frequent
trips to the Continent he continued to give seances. In
the beginning of the seventies he gradually gave up his
2 New York, 1885.
2 Published by H. E. Newton as vol. I of the Educator.
History of Modern Spiritism 25
mediumship, and after a long illness he died in 1886.
During a visit to Rome in 1856 Home had been received
into the Catholic Church.
Home believed himself a teacher of the truth of im-
mortality and when entranced frequently delivered dis-
courses on religious subjects. He would also deliver
messages from dead friends of members of his circle
showing an intimate knowledge of the past of the per-
sons addressed. His physical phenomena consisted in
raps, movements of objects, shaking of the seance-room,
playing of musical instruments, production of spirit-
hands and spirit-lights, levitation and elongation of him-
self, speaking with spirit-voice, handling of burning
substances, and various performances common to the
mediums of the time. He has the unique distinction
among professional physical mediums never to have
been exposed as an impostor. 1
Other famous mediums were Mrs. Hay den and Mrs.
Roberts, whom we have mentioned in connection with
the first appearance of Spiritism in England, Mr.
Robert Owen, whose writings contained messages from
the dead encouraging his theories, P. B. Randolph, the
Reverend T. L. Harris and the English medium Mrs.
Marshall, all physical mediums. Psychical mediumship
stood on the increase. In some of the professional
mediums the two forms were common, but for the most
part the psychic mediums excluded physical phenomena
with the exception of table-tilting from their seances.
Writing and speaking mediums sprang up in almost
every private circle, and by their hand or lips an im-
pressive collection of famous departed made themselves
known to mankind.
1 Podmore, "Modem Spiritualism," vol. I, pp. 223 et seq. ; Idem,
'Studies, etc.," pp. 52-53.
26 History of Modem Spiritism
The second decade of the movement shows a consider-
able increase of physical mediumship while the psychical
was pushed more in the background. "Materialization"
now became more common in America. In 1860
Robert D. Owen held sittings with the Underhill
family 1 at which a veiled and luminous female figure
presented itself and walked about the room. Mr.
Livermore had sittings with Katie Fox at which the
spirit of his wife and later that of Benjamin Franklin
appeared. Similar phenomena were repeated by other
mediums.
In the seventies this phenomenon began to be pro-
duced in England, the first really successful medium
being Miss Florence Cook, who used a cabinet from
which the materialized spirits emerged, the most famous
of whom were John and Katie King, whose acquaint-
ance we have already made. She was detected in fraud
in 1873 by Mr. Volksman, who seized the "spirit" —
being the young lady herself. 2 During the period 1872-
1880 a large number of mediums appeared in this form
of manifestation, but there were also numerous ex-
posures of fraud, indignantly resented by the Spiritists. 3
Spirit-photography made its first appearance in
Boston in 1862, when Dr. Gardner of that city an-
nounced that a photographer named Mumler had
taken photographs of him on which there was found also
the likeness of his cousin who had been dead for twelve
years. Mumler soon received many clients, but at
length Gardner discovered fraud in the process, and his
exposures stopped the trade for some time. It reap-
peared in 1869 in New York, and the municipal authori-
ties instituted a prosecution, but Mumler was discharged
1 Margaretta Fox.
2 Medium and Daybreak, Jan. 23, 1874.
3 Mr. Leymarie, "Proces des Spirites," p. 45; Medium, Aug. 14, 1874;
Newcastle Daily Chronicle, Aug. 21, 1874, and Medium of the same date;
Spiritualist, Aug. 28, 1874; Medium, Jan. 15, 1875; Spiritualist, May 3
and 17, and June 7, 1878.
History of Modern Spiritism 27
for lack of evidence. 1 In 1872 it came to England, Mr.
Hudson being able with the aid of Mrs. Guppy and
other mediums to take spirit-photographs, but fraud
was soon ascertained. 2 In 1874 a Parisian photog-
rapher, Buguet, arrived in London and produced
highly artistic spirit-photographs. He was arrested by
the French Government two years later on the charge
of fraudulent manufacture of spirit-photographs and
made a full confession. 3 A fourth professional spirit-
photographer presented himself in Mr. Parks. 4
Among physical mediums in the sixties we also note
Squire, Redman, Foster, Colchester, Conklin and the
Davenport brothers. These latter produced their
phenomena from a wardrobe-like cabinet in which they
were sitting with hands and feet tied.
From the very outset the spiritistic phenomena had
caused considerable speculation regarding their origin
and the manner in which spirit-communication was ef-
fected. The theories generally adopted in the early
stages in America and to a certain extent on the
European Continent borrowed much from Mesmerism
and Swedenborgianism, and usually agreed upon the
existence in man of an astral substance of a nature be-
tween matter and spirit, which, if detached from the
material body, offered a means of communication with
spirits. Mediumship, therefore, consisted in the ability
of a person easily to detach from his body this astral
substance. It would be to no purpose to set forth here
the many wild theories of this period regarding the life
of the soul, especially after death, and the constitution
1 Spiritual Magazine, 1862, p. 562; 1863, pp. 36, 82, 128, 182; 1869,
pp. 226, 241; Proceedings, 8. P. R., vii:270 et seq.
2 Spiritualist, July 1872; Proceedings, S. P. R., vii:271.
3 Podmore, "Modern Spiritualism," vol. II, p. 121.
4 For an account of the four Spirit-Photographers see Mrs. H. Sidgwick
in Proceedings, S. P. R., vii : 270 et seq.
28 History of Modern Spiritism
of the spirit-world in general; be it enough to say that
they were marked by an astounding ignorance of natural
sciences and an amazing lack of logic.
In Europe, however, there was a strong tendency to
change the crude views of the early American Spiritists
in a manner to bring the phenomena in analogy with
already known phenomena of science. Most French
and ultimately most continental Spiritists followed the
doctrine of Allan Kardec — formerly M. Rivail. Hav-
ing been an ardent advocate of Phrenology and Animal
Magnetism Kardec became converted to Spiritism in
1862 and received through various clairvoyants a full
exposition of a new Gospel, the leading truth in which
was the doctrine of Reincarnation as set forth in a series
of works 1 based on these revelations. However, not
all those who believed in the phenomena were disciples
of Kardec. Count Agenor de Gasparin explained them
as being caused by some magnetic or physical force in-
herent in the sitters, and his friend Thury sought their
origin in a new mode of energy.
Among German thinkers neither the doctrines nor
the phenomena of Spiritism gained such ready accept-
ance as in France. In 1861 Maximilian Perty, Doctor
of Philosophy of the University of Berne, ascribed the
physical phenomena to some occult power in the
medium's organism, at the same time accounting for
the mental phenomena by planetary spirits. Similar
views were advocated by other Continental writers.
Up to 1870 America had furnished almost all pro-
fessional physical mediums. But in the seventies some
English physical mediums made their debut, notably F.
Heme and Charles Williams, Miss Florence Cook,
Monck, Rita, Miss Wood, Miss Fairlamb — later Mrs.
1 "Le Livre des Esprits" "L'Evangile selon le Spiritisme," and others.
History of Modern Spiritism 29
Mellon, Miss Stokes, Mr. Eglinton to whom we shall
return later, and, above all, the Reverend Stainton-
Moses.
William Stainton-Moses, known under the pseu-
donym "M. A. (Oxon.)," was born in Lincolnshire in
1839 and received his later education at Oxford. Dur-
ing his student years he suffered from weak health and
was known often to walk in his sleep, and finally, his
health having broken down, he was obliged for some
time to interrupt his studies at Oxford. Seeking
recreation in travel he came to Mount Athos, where he
stayed for some time studying mysticism and monastic
life. After his graduation from Oxford he was ordained
by Bishop Wilberforce of the Church of England and
accepted a curacy on the Isle of Man. In 1871 he came
as Master to the University College School, in which
position he remained till three years before his death.
In 1872 Mr. Moses found himself possessed of medi-
umistic ability and began to hold seances, mostly in the
presence of Dr. and Mrs. Stanhope Spear, at which the
usual physical phenomena occurred, and he gave very
remarkable demonstrations especially of levitation of
himself. A year later he began to produce automatic
script.
Among the more extraordinary features of his seances
are numerous apparitions of what he considered to be
spirits, which apparitions fall into three groups: first,
a group of persons recently deceased, often presenting
themselves before their death was publicly known, and
frequently giving satisfactory identification; secondly,
a group of spirits belonging to more remote genera-
tions, and, thirdly, spirits giving such names as Rector,
Doctor, Theophiles and, above all, Imperator. These
from time to time would reveal the names which accord-
ing to their assertion were theirs in life-time, proving
themselves to be far more illustrious and ancient than
the spirits of the second group.
30 History of Modern Spiritism
Mr. Moses aided in the founding of the Society for
Psychical Research in 1882, but soon withdrew on ac-
count of what he considered its unduly critical attitude
towards the spiritistic view and reverted to "Spiritism
as a Religion." During the last years of his life he
edited the weekly Light. He died on the fifth of
September, 1892. 1
We quote the following from an article by Frederic
Myers, who had made Moses' acquaintance in 1874 and
soon became his devoted friend : 2
"The experiences which Stainton-Moses had under-
gone had changed his views but not his character. He
was already set in the mould of the hardworking, con-
scientious, dogmatic clergyman, with a strong desire to
do good, and a strong belief in preaching as the best
way to do it. For himself the essential part of what I
have called his 'message' lay in the actual words auto-
matically uttered or written — not in the accompanying
phenomena which really gave their uniqueness and im-
portance to the automatic processes now so familiar.
In a book called Spirit Teachings he collected what he
regarded as the real fruits of those years of mysterious
listening in the vestibule of a world unknown.
"Stainton-Moses was ill-fitted for this patient, uphill
toil (of propagating his new faith). In the first place
he lacked — and he readily and repeatedly admitted to
me that he lacked — all vestige of scientific, or even of
legal, instinct. The very words 'first hand evidence/
'contemporary record,' 'corroborative testimony,' were
to him as a weariness to the flesh. His attitude was that
of the preacher, who is already so thoroughly persuaded
1 See: Frederic W. H. Myers in Proceedings, S. P. R., ix:245 et seq.,
xi:24 et seq.; Podmore, "Modern Spiritualism," vol. II, pp. 78 et seq.;
Idem, "Studies, etc.," pp. 62 et seq.; Moses' articles in Human Nature, 1874,
pp. 47, 161 et seq.; and "Psychography," "Spirit Identity," etc., London,
1874; Posthumous papers in Proceedings, S. P. R., vols, ix and xi.
2 "William Stainton-Moses," by F. W. H. Myers in Proceedings, S. P. R.,
viii: 579-600.
History of Modern Spiritism 31
in his own mind that he treats any alleged fact which
falls in with his views as the uncriticized text for fresh
exhortation."
Among American physical mediums of the period
1870-1880 should be mentioned Mrs. Holmes, Miss Eva
Fay, Messrs. Bastian and Taylor, the Foxes, especially
Kate (Jencken), and Slade.
"Dr." Henry Slade had gained considerable fame in
America for his slate-writing productions. He would
take an ordinary school-slate, put a small piece of pencil
on it and hold it under the table. Presently the "spirit"
would announce its presence by raps and then the writ-
ing would be heard by the sitters. Slade came to Eng-
land in 1876 and there he was detected in trickery by
Professor Ray Lankester, who snatched the slate from
his hand under the table before the "spirit" had an-
nounced its presence and found the message already
on the slate, which had been prepared beforehand and
exchanged under the table for the original slate. As a
consequence Slade was prosecuted and forced to leave
England. 1
During the seances in the seventies, besides the usual
physical phenomena there was slate writing, spirit
"materialization" and spirit-photography. As a rule
the sittings were held in the dark, and the performances
were often accompanied by music. Several mediums,
notably Mrs. Guppy, Mr. Heme, Miss Lottie Fowler
and Mr. Henderson, exhibited "transportation," i. e.,
the medium would suddenly disappear from the seance-
room, leaving a slight haze in the ceiling. Mr. Moncure
Conway in 1875 exposed the trick on the part of the
medium of freeing one hand, supposedly held by the
sitters, and using it for performing the phenomena. 2
1 London Times, Sept. 16, 1876; Podmore, "Modern Spiritualism" vol.
II, p. 89.
2 Podmore, "Modern Spiritualism" vol. II, p. 80.
32 History of Modern Spiritism
Prior to 1860 trance-communications and automatic
speaking and writing had played a leading part in the
seances at least in England, but after that year these
manifestations became less important. Yet, in private
circles there has been an abundance of automatic com-
munication up to the present time. Both Home and
Moses had trance-communications. The most noted
professional psychic mediums during the period 1860-
1880 were Miss Lottie Fowler, Mrs. Olive, Mr. Towns,
Miss Hudson, Mr. and Mrs. Fletcher and Mme.
Esperance. David Duguid, a cabinet maker by trade,
became a Spiritist in 1865 and is famous for his pictures
painted in trance no less than for the revelations he re-
ceived, beginning with the year 1869, from the spirit
of the Persian Prince Hafed. 1 Mrs. Emma Harding
began her career as trance-speaking medium in 1865 2
and was followed by Mr. Morse in 1870. But the
supreme example in this line was Cora L. V. Tappan
(later Tappan Richmond). As a girl of twelve she
was in Ballou's Community at Hopedale, and four
years later she became famous as a Spiritist-lecturer in
New York. She believed herself when in trance to
speak under spirit guidance. In 1873 she came to
England, where she received an enthusiastic welcome. 3
At the beginning of the movement scientific men in
general were inclined to look upon the phenomena with
scorn, treating the whole thing as a matter of trickery
unworthy of attention. But gradually this attitude was
changed and scientists began to institute private investi-
gation. In the autumn of 1853 Count Agenor de
1 "Hafed, Prince of Persia; His Experiences in Earth-Life and Spirit-
Life; being Communications received through Mr. David Duguid, the
Glasgow trance-painting Medium. Illustrated." London, James Burns.
2 See her "Extemporaneous Addresses." London, 1865.
3 See "Discourses through the Mediumship of Cora L. V. Tappan,"
London, 1875.
History of Modern Spiritism 33
Gasparin 1 carried on a series of experiments endeavor-
ing to prove that the phenomena were not to be attrib-
uted to the agency of the departed, but rather to some
force in the human organism which stood under the con-
trol of the will. He was assisted by M. Thury, Pro-
fessor at the Academy of Geneva, and the results of the
investigations were published in de Gasparin's "Des
Tables Tournantes, du Surnaturel en general et des
Esprits." 2
Dr. Robert Hare, Professor Emeritus of Chemistry
at the University of Pennsylvania, conducted experi-
ments with various mediums, an account of which was
published in 1855. 3 In 1869 the London Dialectical
Society appointed a committee, including many promi-
nent medical men and jurists, 4 to investigate the sub-
ject. A report including experiments with D. D. Home
and other mediums was published in 1871. 5 The most
important evidence for the operation of a new force is
given by Sir William Crookes, the great Chemist and
Physicist who in the years 1870-1873 conducted experi-
ments with D. D. Home, Miss Cook and others. 6
The Psychological Society was founded in London
in 1875 under the presidency of Sergeant Cox for the
promotion of psychological science in all its branches,
the main subject of investigation being the physical
phenomena of Spiritism. 7 The following year Professor
W. F. Barrett read a paper before the British Associa-
tion, at Glasgow, on "Some Phenomena Associated
with Abnormal Conditions of Mind." 8 In 1877-1878
1 Podmore, "Studies, etc.," pp. 43-44.
2 Geneva, 1855.
3 "Experimental Investigations, etc.," New York, 1855. See Podmore,
"Studies, etc.," pp. 47-49.
4 The most notable were : A. R. Wallace, Sergeant Cox, Chas. Bradlaugh,
H. G. Atkinson, and Dr. James Edmunds.
5 "Report of Spiritualism by the Committee of the London Dialectical
Society," London, 1871.
6 "Researches in the Phenomena of Spiritualism," London, 1875.
7 Podmore, "Studies, etc." p. 14.
8 Podmore, "Studies, etc., p. 14.
34 History of Modern Spiritism
Professor Johann Zollner of Leipzig, assisted by-
colleagues, held sittings with Slade. But much credit
can not be given to his investigation when we bear in
mind Slade's bad reputation of being merely a skilled
prestidigitator. Frank Podmore seeks further to
lessen this credit on the ground that Zollner was ob-
sessed with the idea of the fourth dimension, evidence
for which theory he found in Slade's phenomena, 1 but
in all justice we think it must be said that this theory
was rather suggested to Zollner by the phenomena he
had witnessed during his investigation. 2
Finally in 1882 the Society for Psychical Research
was founded under the Presidency of Professor Henry
Sidgwick for the purpose of investigating certain
phenomena "designated by such terms as mesmeric,
psychical and spiritualistic," 3 and in the same year a
similar American Society came into being. Since that
time most mediums of note have come under the ob-
servation of members of the Societies the results of
whose investigations will be found recorded in the Pro-
ceedings and the Journal published at regular intervals
by both Societies.
Among later mediums we shall give a short account
of three only, Mrs. Piper, Mrs. Thompson, and Mme.
Eusapia Palladino, whose cases are typical of psychical
and physical mediumship respectively. We notice also
Mrs. Verrall and Miss Verrall, Mrs. Holland, 4 Mrs.
Forbes, 4 and the Misses Miles and Ramsden — all trance-
writing mediums, and a few physical mediums who have
attracted attention.
1 Preliminary Report of the Seybert Commission on Spiritualism,
Podmore, Op. cit., pp. 71-80.
2 His "Transcendental Physics."
3 Proceedings, 8. P. B., vol. i.
4 Mrs. Holland and Mrs. Forbes are both assumed names.
History of Modern Spiritism 35
Mrs. Piper 1 of Boston had visited a professional
clairvoyant for medical purposes, and at a second visit
she herself became entranced and was controlled by the
spirit of an Indian girl called Chlorine. This was in
1884. 2 The following year she came under the obser-
vation of Professor William James of Harvard, who
soon became convinced of her genuine powers and in
1887 introduced her to Dr. Hodgson. From that time
she has been in almost constant relation with members
of the English and American Societies for Psychical
Research. She was now for a long time almost ex-
clusively controlled by the spirit of a French doctor
who revealed himself as Phinuit, 3 and she delivered his
communications with her voice.
In February, 1892, a certain George Pelham died.
The following month he made his appearance as a con-
trol, in which capacity he is usually designated as G. P.
This marks the beginning of the second period in Mrs.
Piper's mediumistic career. G. P. developed communi-
cation by writing, and during the early part of this
period there was the double control of Phinuit and
G. P., the former talking and the second writing, often
at the same time and on different subjects. 4
The second period lasted till 1897, when Phinuit made
his last appearance and the Imperator Band — famous
in the days of Mr. Moses — assumed the position of
chief controls. Since that time G. P. has taken a very
1 See Mrs. Henry Sidgwick: "A contribution to the study of Mrs.
Piper's Trance Phenomena" in Proceedings, S. P. R., xxviii; cfr. R. Hodg-
son in Proceedings, S. P. R., xiii:284 et seq., and Podmore, "Modern
Spiritualism," vol. II, pp. 333 et seq. ; Oliver Lodge, "The Survival of Man,"
pp. 190 et seq., et alibi passim, and in Proceedings, S. P. R., xxiii: 127-305;
Hyslop, "Science and a Future Life," pp. 113 et seq.; J. G. Piddington in
Proceedings, S. P. R., xxii: 19-417.
2 Proceedings, S. P. R., viii: 46-47.
3 Three reports on this control were published : W. James in Proceed-
ings, Am. S. P. R., vol. i, English Committee in Proceedings, S. P. R., vol.
vi., R. Hodgson in Proceedings, S. P. R., vol. viii.
4 The second period was reported on by Hodgson in Proceedings, S. P. R.,
vol. xiii, and Newbold in Proceedings, S. P. R., vol. xiv.
36 History of Modern Spiritism
subordinate part in the communications. At the begin-
ning of the third period voice communications were
suspended for a few months and were afterwards but
rarely used. The convulsive movements which hitherto
had accompanied the medium's entrance into trance
ceased completely, much to the relief both of Mrs. Piper
and her circle. 1
The fourth period was ushered in by Hodgson's
death in December 1905. The deceased Psychical Re-
searcher, like Gurney and Myers before him, now be-
gan to appear as control, while Rector acting under
Imperator's directions played the main role in such ca-
pacity. In 1906 Mrs. Piper visited England, where
sittings were held in the presence of Mr. Piddington
and Sir Oliver Lodge who gave their reports to the
Society. 2 In 1908-09 she had sittings with Mr. Dorr 3
and also with Dr. Stanley Hall and his assistant, Miss
Amy Tanner. 4
Towards the end of 1909 Mrs. Piper made her last
trip to England. She was not in good health, and
seemed to have lost her power of going into trance. It
was not until May the following year that the power
returned, and from now on regular sittings were re-
sumed. Sir Oliver Lodge conducted some in the autumn
and winter of 1910-11 but the communications were ir-
regular, trance could not always be induced and, what
was worse, when induced was followed by a state of
coma which made recovery very difficult. Finally Im-
perator declared that the trance was bad for Mrs. Piper,
that the seance should be discontinued and that the
spirits must leave. On May 24th he took final leave,
but was present at Mrs. Piper's last seance, which was
1 Reported : Hyslop sittings, Proceedings, 8. P. R., vol. xxvi, and Pro-
ceedings, Am. 8. P. R., vol. iv; Junot sittings, Proceedings, 8. P. R., vol.
xxiv.
2 Proceedings, 8. P. R., xxii and xxiii resp.
3 See Proceedings, 8. P. R., vol. xxiv.
4 Who reported in a book: "Studies in Spiritualism," New York, 1910.
History of Modern Spiritism 37
held in July, 1911, and which is remarkable for the fact
that automatic writing developed in an apparently
normal state. 1
The communications received through Mrs. Piper
would relate to some deceased person, or to the past,
present and future of those still in the flesh. "Her real
strength," writes Mr. Podmore, 2 "lies in describing the
diseases, personal idiosyncrasies, thoughts, feelings, and
character of the sitter and his friends ; their loves, hates,
quarrels, sympathies, and mutual relationships in gen-
eral; trivial but significant incidents in their past his-
tories, and the like."
Mrs. Thompson's 3 mediumistic career shows much
similarity to that of Mrs. Piper, the main point of differ-
ence being that while the latter's mediumship was purely
psychical, the former produced physical as well as
psychical phenomena. Her first seances were given in
1897 and 1898 usually in the house of Mr. F. W.
Thurstan, who would invite, besides Mr. and Mrs.
Thompson, a few friends to take part in the sittings,
which took place in a double room with curtains separat-
ing the two apartments. The one room would be with-
out artificial light, and the other, in which the circle
was sitting, illuminated only sufficiently for those pres-
ent to distinguish each other.
Her main controls were Nelly, her daughter, who had
died in infancy, and Peter Wharton, who abandoned the
medium in 1897 and gave place to a band of seven
spirits, four of whom revealed themselves by direct
writing as Esther, Charles Wade, Annie and a name
which could not be deciphered. It is of particular inter-
est to note that about a year after the death of Mr.
Myers, which occurred in January, 1901, he appeared
as her control.
1 Proceedings, 8. P. B., xxviii: 127-129.
2 "Modem Spiritualism" vol. II, p. 341.
3 She has no connection with Mrs. Isaac Thompson, who had sittings
with Mrs. Piper.
38 History of Modern Spiritism
The physical phenomena were of the usual type, in-
cluding materialization, but she seems to have ceased to
sit for them in 1898. Her trance differs from that of
Mrs. Piper in that it is hardly distinguishable from the
normal waking state, and she occasionally receives
clairvoyant impressions outside of the seance room.
Her trance communications have been carefully
studied by several members of the Society for Psychical
Research, and the late Frederic Myers, with whom she
was well acquainted, ranked her with W. Stainton-
Moses and Mrs. Piper as one of the world's most
famous trance-mediums. 1 Their acquaintance makes
the subsequent Myers-control doubly interesting. 2
A peculiar kind of automatic script emerged in 1901 3
under the hand of Mrs. Verrall which has come to be
known as cross-correspondence. It consists in frag-
mentary and often quite unintelligible writing obtained
by two or more mediums simultaneously, the messages
being complementary of each other so that when read
together or interpreted one in the light of another their
hidden sense becomes apparent. Real success did not
come until 1907, when the famous cross-correspondence
took place between Mrs. Piper in London, Mrs. Ver-
rall in Cambridge, and Mrs. Holland in Calcutta.
The phenomenon, to which we shall return in an-
other chapter, has been investigated by Mr. Frank
Podmore, Mr. Piddington, Professor Pigou, Miss
Alice Johnson, Mr. Dorr, the Right Honorable Gerald
Balfour, and others.
We now come to deal with another type of medium-
ship. Eusapia Palladino, hailed by many as the most
1 Proceedings, 8. P. R., xviii:67 et seq.
2 For her communications see Proceedings, 8. P. R., vols, xvii, xviii,
and xx ; Sir Oliver Lodge, "The Survival of Man," pp. 228-312 et alibi
sim.
8 See Miss Alice Johnson in Proceedings, 8. P. R., xxi:375 et seq.
History of Modern Spiritism 39
remarkable of physical mediums, was born on January
21, 1854, according to one account in the village of La
Pouille, 1 and to another at Minervo Murge near Bari
in Apulia. 2 Her mother died while she was an infant,
and her father, who seems to have been murdered by
brigands some eight or twelve years later, 3 placed her in
the hands of neighboring peasants, who neglected the
child and when she was only one year old allowed her to
fall and injure her head. This is the origin of the
cranial opening from which, during her seances, a cold
breeze is often reported to have issued.
At the death of her father, according to her own ac-
count, 4 she was taken in charge by a Neapolitan, who
transferred her to some foreign ladies desirous of adopt-
ing a child. For almost a year she now underwent the
ordeal of daily bath, instruction, and piano lessons, but
civilization had no charm for her and she returned to
the family of her Neapolitan friend. It was in their
house that she was introduced to the practice of table
turning and soon was found to possess mediumistic
talents. But the seances failed to interest her and after
some time she exchanged them for laundress work.
Somewhat later, it seems, she came in contact with
M. Damiani, an Italian medium of some reputation,
and now John King appeared — the spirit gentleman
and buccaneer whose acquaintance we have made in
Mr. Koons' seance-room — to remain with her through-
out her mediumistic career. 5
Eusapia was married at Naples to Raphael Delgaiz>
a merchant of modest means and an amateur theatrical
artist, whose store she helped to manage and from whom
1 Flammarion, "Mysterious Psychic Forces," p. 67.
2 Carrington, "Eusapia Palladino and Her Phenomena," p. 23,
3 Flammarion, loc. cit., and Carrington, loc. cit.
4 Mme. Paola Carrara's account, quoted by Carrington in Op cit., pp. 20-
25 et alibi passim.
•Ibid.
40 History of Modern Spiritism
undoubtedly she learned various conjuring tricks. 1 She
never learned to read and write ; her language was that
of the uneducated Italians, in addition to which she
spoke a little French. When Professor Flammarion
met her in 1897 she was "a woman of very ordinary ap-
pearance, a brunette, her figure a little under the
medium height not at all neurotic, rather
stout." 2 Mme. Carrara describes her as "a mixture of
many contrasts. She is a mixture of silliness and mali-
ciousness, of intelligence and ignorance, of strange con-
ditions of existence Her appearance and words
seem to be quite genuine and sincere. "She has not the
manner of one who either poses or tricks or deceives
others." She is "outspoken, sincere, instinctive, to such
a degree that however wonderful may be the tales she
tells, they are true." Mme. Carrara finds her not ugly,
but her face is marked by suffering and by the fatigue
resulting from her seances. "She has magnificent black
eyes, mobile and even diabolical in expression
Her hands are pretty, her feet small." She seems to
cherish her appearance.
In the Annals of Psychical Science 2, Mrs. Finch —
its late editor — makes very bitter attacks upon Eusapia,
saying that most of her sitters are deluded or
"glamoured" by her mere presence, accuses her of erotic
tendencies, and asserts that she holds her sitters spell-
bound by the very fact that she is a woman. But Mr.
Carrington rises to her defense, vehemently denouncing
Mrs. Finch's attempt to sully her character. 4 Her
"erotic tendencies," however, can not escape the notice
of one who reads the accounts of her seances.
In her trance-state, which was usually light and not
hypnotic, John King would claim to take possession
1 Carrington, Op. cit., p. 19.
2 Op. cit., p. 67.
3 July-September, 1909.
*Op. cit., pp. 339 et seq.
History of Modern Spiritism 41
of her and through her lips would address himself to
the circle before which she was exhibiting her powers.
If we except John King's occasional admonitions, her
phenomena were exclusively of a physical character, the
most notable consisting of levitations, telekinesis, ma-
terializations, and impressions of hands and faces.
Professor Lombroso came to Naples in 1891, 1 where
he held sittings with her for the purpose of verifying
current reports regarding the marvels she exhibited.
Although loth to admit the spiritistic theory of their
causation he nevertheless returned convinced that the
phenomena which he had witnessed were genuine. His
testimony led to new investigations, carried on by
scientists and scientific committees for nearly twenty
years. We shall return to these in greater detail in our
chapter on Genuine and Spurious Phenomena. Her
first set-back came in Cambridge in 1895 where all her
marvels were declared fraudulent. But thanks to her
Continental admirers and investigators she soon was re-
habilitated and after a series of successful sittings with
eminent French, Italian, Russian and Polish savants, her
case, which had been dropped by the Society for
Psychical Research after the Cambridge exposures, was
reconsidered by that body, and the investigating Com-
mittee, composed of skeptics, pronounced a verdict in
favor of genuine phenomena. After this new triumph
Eusapia came to the United States, where, however, she
failed miserably and was caught in flagrant fraud. Sub-
sequent attempts to patch up her case were of no avail,
and her New York sittings may be said to mark the
sad end of her illustrious career. She died in the spring
of 1918.
Physical mediumship of much the same description
as that of Eusapia Palladino does not lack modern
representatives. Among the best known mediums we
shall mention Auguste Politi of Rome, whose phenomena
1 See M. Ciolfi's report in Annates des Sciences Psychiques, 181, p. 326.
42 History of Modern Spiritism
were examined by de Rochas in Paris in 1902 and in
Rome in 1904, 1 Sambor, who gave numerous seances
in St. Petersburg between the years 1897 and 1902, 2
the American, Miller, who in 1904 appeared in Paris, 3
and Mile. Tomczyk, who was studied by Dr. Ochorowicz
in Varsovie. 4 Francesco Carancini discovered his
mediumship at one of Politi's seances, came under the
observation of Baron von Erhardt in Rome in 1908, and
in the following year performed in England before
Feilding and Sir William and Lady Crookes and
others. 5
Although scientific investigation had laid bare an
overwhelming amount of fraud in spiritistic perform-
ances, and in various theories had offered a more or less
natural explanation of whatever could not be attributed
to fraud, the vast number of Spiritists adhered to the
old opinion of spirit intervention. This belief was
elaborated and systematized by a great many writers,
and the most complete account, probably, of the meta-
physics of later Spiritism is to be found in "The
Mechanism of Man" by Sergeant Cox. Cox attributed
the phenomena to the extra-corporeal action of the hu-
man soul. Man, according to his theory, consists of two
parts, body and soul. But the soul is material like the
body, having the same shape, parts and magnitude; as
a fact, a spirit is not and cannot be immaterial. But
the soul is not grossly material, "Its substance is vastly
more refined than the thinnest gas with which we are ac-
quainted." It possesses will and intellect, and does not
disintegrate with the death of the body. It is exempt
1 Flammarioii, "Mysterious Psychic Forces," pp. 368 et seq.
'Count Solovovo in Annates des Sciences Psychiques, 1902.
8 Annates des Sciences Psychiques, 1906, pp. 501, 591 et seq.
* Annals of Psychical Science, 1909, pp. 271-284, 333-399, 515-533.
5 W. W. Baggally, "Some Sittings with Carancini" in Journal, S. P. R.,
xiv: 193-211.
History of Modern Spiritism 43
from gravity and has the power to communicate this ex-
emption to bodies. It can flow through visible
"molecular" matter and has enlarged powers of per-
ception dependent upon aerial or ethereal undulations,
and so forth. 1
Other notions are found in the writings of Dr. Hare, 2
who tells us that spirits differ from one another in
destiny, and that they have a circulation system through
which passes a fluid and also organs for respiration.
Mr. Cromwell Varley 3 considers thoughts to be "solid."
But there is very little of the commodity among the
Spiritists, and Cox's philosophy seems to have survived
to the present generation.
Trance speaking and writing have played an im-
portant part in Spiritism as a religious movement, and
the "inspired" writings of W. Stainton-Moses form its
older Gospel. According to him the phenomena in gen-
eral are ascribed to the spirits of the dead whose reve-
lations are to form the basis of a future world-wide
Religion. 4 This idea is to a certain extent adopted by
Myers, who makes its exposition the concluding chapter
of "Human Personality" But while Moses in his
"Spirit Teachings" makes himself an exponent of
rather free Protestantism, Myers' ideas have already
abandoned even the most essential elements of Chris-
tianity, and in this tendency he has been followed by
nearly all educated prophets of Spiritism. Perhaps no
work dealing with Spiritism as a religious revelation has
created more sensation than Sir Oliver Lodge's "Ray-
mond" a product of the present war. Among our pres-
ent major prophets Sir Arthur Conan Doyle takes a
prominent place, flooding cheap magazines with sen-
sational articles in which he with enviable dogmatic con-
^odmore, "Studies, etc.," pp. 35-36.
2 "Spirit Manifestations."
'Dialectical Report, p. 172.
4 See his "Spirit Teachings"— "M. A. (Oxon.)."
44 History of Modern Spiritism
viction extols vague and undigested doctrines at the ex-
pense of the dark superstition of traditional Chris-
tianity. The minor prophets and their various teachings
defy enumeration.
In 1855 there were two millions of Spiritists in the
United States, twelve or fourteen periodicals were de-
voted to the cause of the movement, lectures were given
every day of the year and spiritistic circles were held
day and night in nearly every city, town and village
throughout the country. 1 Since then the number both
of adherents and of publications has increased. In 1887
there were about one hundred newspapers dealing with
the philosophy and phenomena of Spiritism, thirty of
which were published in the English language — the ma-
jority circulating in the United States — and forty in
Spanish.
There is no exact or reliable information concern-
ing the number of adherents at the present time. Since
the outbreak of the war the movement in its popular,
religious form seems to have gained considerably in
England where, if we are to believe recent accounts, a
veritable frenzy of spirit consultation has seized those
who have lost dear relatives and friends in the struggle. 2
1 North American Review, April, 1855.
2 See "Spiritism in England," by Robert Mountsier in The Bookman,
January, 1918.
CHAPTER II.
Physical Phenomena.
' The phenomena of Spiritism may be classified in two
groups, Physical and Psychical. In making this classi-
fication we do not attempt to base ourselves on the
cause or causes, whether claimed or established, of the
phenomena, for the question of their source or sources
will be the subject of later discussion. We merely look
to their general, prima facie appearance as being of a
physical or a psychical character, and classify them ac-
cordingly. In this and the two following chapters,
therefore, we shall attempt under proper headings to
present the main and more typical phenomena as de-
scribed by eye-witnesses of repute, chiefly in the publi-
cations of men and societies devoted to investigation of
Spiritism.
The Physical Phenomena appear as effects produced
in physical substances and often occur in connection
with external objects such as pieces of furniture, house-
hold objects and human bodies. They may be said to
be external manifestations apparently of occult agen-
cies, mediately through some physical object or sub-
stance. While they show considerable variation they
may be separated into two groups, one of which includes
mainly such effects as locomotion, counteraction of
gravitation, and percussion — or, in general, the ap-
plication of a seemingly physical force to objects; the
other embracing phenomena suggesting a more pro-
found alteration in physical nature or implying the con-
veyance of intelligence by physical means. The
phenomena of the first group consist of movements of
46 Physical Phenomena
inanimate objects, apport, change in weight, levitation,
touches and sounds, while the second group embraces
elongation, ability to touch burning substances, pro-
duction of inanimate substances, materialization, im-
pressions, spirit-photography, direct spirit messages
and spirit voices. To each group we shall give a
separate chapter.
1. Movement of inanimate objects. To this group
belong some of the earliest and most common perform-
ances of the seance-room, consisting of slow or rapid,
sometimes violent, movements principally of tables or
other pieces of furniture, but also of other objects of all
descriptions, opening and closing of doors, and in gen-
eral the upheavals known as Poltergeist-performances,
all effected with or without contact with the performer,
but not always without visible physical exertion on his
part. The motive power either seems to emanate from
the performer, who as in the case of Eusapia Palladino
often becomes exhausted, or to be supplied by some in-
visible agency.
The commonest forms of movement of this kind are
table turning and table tilting or levitation, which often
constitute the initial stage of a spiritistic seance. The
sitters having formed a chain by placing their hands on
the table, the latter begins a rotary movement, which
sometimes continues after the hands have been lifted a
short distance from the surface. Occasionally the move-
ment becomes quite rapid, the table dancing about on the
floor. Table tilting has been described in the chapter
dealing with the history of Spiritism. 1 Usually one
end or corner of the table rises a short distance from the
floor, remains for a few moments in the raised position
and falls back. Less often the whole table is raised,
first one end, then the other. This effect is more easily
1 See p. 22.
Physical Phenomena 47
obtained when the hands rest upon the table, but re-
markable levitations have been observed when the
medium alone has held one or both hands above its sur-
face.
Mr. Sergeant Cox records levitations three inches
from the floor of a solid mahogany table six feet wide
and nine feet long. They took place in broad light, Cox
and the medium standing on each side of the table, two
feet away from it and holding their hands above the
surface. 1 Eusapia Palladino's seances afford many ex-
amples of this phenomenon. With her, complete levi-
tations are very frequent, the table rising 4 to 8, and,
exceptionally, 24 to 27, inches from the floor. 2
Some interesting photographs have been taken dur-
ing experiments with table levitation. One made by
M. G. de Fontenoy shows the table lifted twenty-five
centimetres from the floor, the hands of two sitters
plainly being seen on the table while the other two
sitters are engaged in "controlling" Palladino, the
medium, whose hands and feet, which are in full view,
do not seem to touch the table. 3 Another taken at
Auteuil by M. Guerronnau gives an excellent view of a
high and complete levitation without contact. 4 Similar
photographs were taken at seances before the French
Psychological Institute 5 and at sittings with the medium
Politi held in Paris in 1902. 6
During experiments the writer noticed that the table
— usually a large flower table — when levitated, in spite
of his efforts, could not be pressed back to the floor. At
the Palladino seances it was observed that pressure on
the levitated table gave a sensation of floating on water
1(< What am If" quoted by F. W. H. Myers in Proceedings, 8. P. R.,
ix:259, foot note.
2 Flammarion, "Mysterious Psychic Forces" p. 154.
"Idem, opposite p. 82.
* Idem, opposite p. 174.
"Flournoy, "Spiritism and Psychology," opposite p. 270.
8 Flammarion, Op. cit., opposite p. 368.
48 Physical Phenomena
or on some elastic fluid. 1 On one occasion Professor
Lombroso estimated that it required a pressure of
twelve to fifteen pounds to force the table down. 2 But
we have examples of much greater force being in
activity. When a certain young boy played the piano,
the instrument would become levitated. When two per-
sons tried to prevent the levitation by leaning with all
their might on the corners of the piano one of two things
would happen :. the levitation would take place in spite
of their efforts, or the music stool with the player would
be pushed back. 3 Professor Flammarion, who saw the
piano in question, calculated that it would require an
upward pressure, in one case of about 165, in another
of about 440 pounds to lift the key-board edge of the
instrument. 4
Movement of other objects without contact is a fre-
quent occurrence in the seance-room. Furniture at a
distance from the sitters will move along the floor in
slow or lively gait, pictures will be torn from the walls
and again be replaced, bric-a-brac will leave mantel-
pieces or tables, dart about in the air or be placed in the
lap or pockets of those present, burning coals will fly
from the fireplace, and so on.
At one of Sir William Crookes' sittings with D. D.
Home a lath, two feet long and one and one-half inches
wide, covered with white paper to make it more easily
visible, was lying on the table, the sitters having formed
a chain with their hands away from the table. The
lath presently began to rise, first one end reaching a
height of ten inches above the table, then the other end
half this distance. For a period of about one minute
the lath continued floating in this position, much like a
1 Flammarion, Op. cit., opposite p. 5. Same sensation with Mile. Huet
as medium, p. 37.
2 Idem, p. 144.
3 Thury: "Les Tables Tournantes," quoted by Flammarion, Op. cit., p.
275.
4 Flammarion: Op. cit., p. 275.
Physical Phenomena 49
piece of wood on a small wave of the sea. It then
gradually descended to the table, beginning with the
lower end. The phenomenon was repeated and this
time Sir William was able to reassure himself that the
lath was not touched, Home sitting at least three
feet distant from it. 1
Another interesting phenomenon was produced by
Home in Sir William's presence. A wire cage had been
placed under the table and in this cage an accordion was
held in Home's left hand which reached down between
the upper edge of the cage and the top of the table.
His right hand rested on the table. The accordion thus
vertically suspended in the cage with its lower end con-
taining the key-board quite free presently began to
play and continued to do so after it had been lifted out
of the cage and left levitated in the air without support.
The experiment was repeated and this time the ac-
cordion was left by itself in the cage, where it began to
play while floating about unsupported. 2
The Palladino seances were rich in phenomena of
this kind. She always sat before the seance table with
her back turned to the "cabinet," which was a corner
partitioned from the rest of the room by means of a
pair of curtains. The advent of phenomena was almost
invariably heralded by an inflation of the curtain, giving
the impression that it was pushed out by a strong gust
of air from the cabinet. At times the curtain would
protrude so far as to envelop the medium or one of the
sitters. Various articles would now begin to move. A
violin, a tambourine, a table, a bell or a book, which
previously had been placed in the cabinet, would be
thrown on the table, be pushed along the floor or would
sail about in the air. Often considerable force was dis-
played. The violin would be hurled upon the table, ob-
jects would be wrenched from the hands of an experi-
1 Proceedings, 8. P. R., vi: 111-112.
2 "Researches in Spiritualism," pp. 12 et seq.
50 Physical Phenomena
menter and returned to the cabinet, or pieces of furni-
ture moved on the floor and upset. It is recorded how a
chair weighing twenty-two pounds suffered this fate,
how a big divan was seen approaching the circle, how
a small table advanced towards Professor Lombroso,
one of the sitters, who took it between his hands but in
spite of his efforts was unable to hold it, and how a
music box was presented to the curtain where it was
seized and thrown back, wounding a gentleman present
by striking him beneath the left eye. 1
Other peculiarities were observed in connection with
these phenomena. A small table, a violin, a chair or
other objects would approach one of the sitters, en-
deavoring to climb up his legs. Occasionally the climb-
ing would be successful and the object would place it-
self in the lap of the gentleman in question. At other
times they would climb and place themselves upon the
table. Again it was observed how on approaching one
of the sitters the small table would hesitate, seem to
struggle between different desires and finally continue
its course. 2
Objects were often heard moving about in the cabinet.
Mme. Flammarion relates the following incident : 3
"Up to the moment when the event that I am going
to relate took place, Mme. Brisson had remained almost
as incredulous as I, apropos of the phenomena, and
she had just been expressing to me in a low tone her re-
gret at not having yet seen anything herself, when, all
of a sudden, the curtain behind Eusapia began to shake
and move gracefully back, as if lifted by an invisible
curtain band — and what do I see? The little table on
1 Various reports on sittings with Eusapia Palladino in Paris 1898, and
in Milan 1899, in Flammarion, "Mysterious Psychic Forces," pp. 96, 125,
98, 94, 97, 156, 90, 114.
'Various reports on seances in Naples and Paris, in Flammarion, Op.
cit., pp. 99-100, 145, 114, 125, 146-50.
3 Mme. Flammarion's notes in Flammarion, Op. cit., pp. 126-127; cfr. M.
Mathieu's report on seance Nov. 25, 1898, Ibid.., p. 113.
Physical Phenomena 51
three feet, and leaping (apparently in high spirits) over
the floor, at the height of about eight inches, while the
gilded tambourine is in its turn leaping gaily at the
same height above the table, and noisily tinkling its
bells.
"Stupefied with wonder, quick as I can pull Mme.
Brisson to my side, and, pointing with my finger at what
is taking place, 'Look!' said I.
"And then the table and the tambourine begin their
carpet-dance again in perfect unison, one of them fall-
ing forcibly upon the floor and the other upon the table.
Mme. Brisson and I could not help bursting out into
laughter; for, indeed, it was too funny!"
Movements of objects would sometimes follow
Eusapia's or Prof. Flammarion's movements synchroni-
cally, and the curtains were found at times to become
inflated at the gestures of sitters. 1 We shall find a
parallel to this when treating of the phenomenon of
sounds.
Another variation of the phenomenon consists in
movement of the keys of a musical instrument, without
contact, often in a manner to produce pieces of music.
We have mentioned Home's prestations with the ac-
cordion. The phenomenon was reproduced by Eusapia
Palladino. M. Flammarion was holding an accordion,
just purchased by him, vertically suspended in the air
with the keys down and near the medium, whose hands,
however, could not touch it. After the lapse of five to
six seconds the bellows began to be moved and at the
same time music was heard. M. Flammarion now let
go of the accordion, which remained "as if glued to the
curtain." Once more it began to play, no one holding
1 M. Mathieu's report on seance, Nov. 25, and M. Armelin's report on
seance, Nov. 21, both in Paris 1898, in Flammarion, Op. cit., pp. 111-113,
103 et seq.
52 Physical Phenomena
it, and while playing it moved to the middle of the table. 1
An account of a piano producing music without being
touched will be found in Flammarion's work to which
we often have made reference. 2
2. Apport. Apport of various objects into the
seance-room is a rather frequently witnessed phenom-
enon. It consists in an object being, as it were, car-
ried by invisible hands from one room to another or
transported from the outside to the circle of sitters. At
times objects already in the seance-room are moved in
a manner which gives the impression of conveyance by
invisible hands. Dr. Spear tells how in the Reverend
Mr. Moses' home on the Isle of Man invisible hands
brought various toilet articles, etc., to the center of Mr.
Moses' bed, arranging them in the shape of a cross,
Moses' clerical collar forming the halo around the up-
per portion thereof. 3
At a seance held with Dr. and Mrs. Spear, Moses re-
lates how the spirit "Dicky came and brought very
gently an ivory piece of puzzle from the drawing-room."
At Moses' request "he fetched another. After this,"
Mr. Moses continues, "I felt something crawling over
my right hand (which Mrs. Spear held) and could not
make out what it was. When a light was struck we found
it to be a marker from Mrs. Spear's bedroom. It had
crawled over my hand, and was placed directly in front
of her, with the legend 'God is our refuge and strength'
right before her eyes." 4
Similar phenomena are abundantly recorded from
Palladino's seances. At a sitting in Paris in 1898 a
cushion upon which a member of the circle was resting
his elbows was suddenly snatched away from him and
1 Flammarion, Op. cit., p. 121-122.
2 p. 369.
3 Proceedings, 8. P. B., xi:265.
* Ibid., ix:311.
Physical Phenomena 53
thrown against a mirror. 1 At another sitting M. Levy 2
tells us how "a force" has been abusing M. Mathieu,
another sitter, and while this gentleman "is complaining
of the violence used upon him, we hear the sound of the
tambourine, which is then quickly thrown upon the
table. Next the violin arrives in the same manner. . . .
I seize the tambourine and ask the Invisible if he wishes
to take it. I feel a hand grasping the instrument. I
am not willing to let it go. A struggle now ensues be-
tween myself and a force which I judge to be con-
siderable. In the tussle a violent effort pushes the
tambourine into my hand, and the cymbals penetrate
the flesh. I feel a sharp pang, and a good deal of blood
flows. I let go of the handle. I just now ascertain, by
the light, that I have a deep gash under the right thumb
nearly an inch long."
A book held before the curtain was seized, and in like
manner a cigarette holder which later was thrown into
the seance-room through the cleft between the curtains.
Twigs of different trees were carried into the room
through the open window. 3 Another time a glass half
full of water standing on a buffet out of reach of the
sitters was carried in complete darkness and with great
precision to the lips of three persons present who drank
of it. 4 A carafe is reported by M. Porro to have moved
from one table to another, flowers were put in the mouth
of a sitter, the carafe came to the mouth of the medium,
who was made to drink from it twice — in between the
two times it sank down to the table, where it stood up-
right for a moment 5 — a guitar was lifted from the wall
1 M. Armelin's report on seance in Paris, Nov. 21, 1898, in Flammarion,
Op. cit., p. 109.
2 His report on seance in Paris, Nov. 16, 1898. Ibid., p. 89.
3 M. Mathieu's report on seance in Paris Nov. 25, 1898, Ibid., pp. 113,
112.
M. le Bon's report on seance in Paris Nov. 28. Ibid., p. 201.
M. Claretie's report on seance in Paris Nov. 25. Ibid., p. 99.
4 Report of M. de Siemiradski on sittings in Rome 1893-94, Ibid., p. 163.
5 In Op. cit., p. 182.
54 Physical Phenomena
where it was hanging, approached the circle with great
rapidity, making changes in its course; it then struck
three blows on the forehead of one sitter, which became
bruised, and came to rest very quietly on the table.
Finally a heavy typewriter was brought from one table
to another. 1
The apparent passing of objects through solid sub-
stances has frequently been reported from sittings with
mediums. Among the objects brought into Mr. Moses'
seance-room when the doors were securely closed we
may mention a blue enamel cross, a snuff box, a candle-
stick, a biscuit, a pair of Sevres salad tongs, gravel, a
marble statuette, a chamois horn, flowers, seed pearls,
a silver salver, large stones and various gems.
Other peculiar phenomena of somewhat the same type
were observed by Professor Zollner in Leipzig during
his experiments with Slade 1877-78. Coins were taken
out from securely closed and sealed boxes, and other
things put into them, rings strung to a piece of catgut
and sealed were freed and put round the leg of the table,
knots were tied on an endless cord and a table laid it-
self to rest under another table, stretched its legs across
the floor and finally entirely vanished out of the room
and returned from the ceiling. 2
From the Palladino seances we record the passing of
a book through the cabinet curtain. It was at a seance
given in Paris in 1898, and we quote M. Flammarion:
"Jules Bois presents a book before the curtain at about
the height of a man standing upright. The salon is
dimly lighted — yet objects are seen with distinctness.
An invisible hand behind the curtain seizes the book.
Then all the observers see it disappear as if it had passed
through the curtain." Mme. Flammarion, quite skepti-
cal about the phenomena and hoping to detect fraud
1 Reports on seances in Paris 1898, in Flammarion, "Mysterious
Psychic Forces," pp. 109, 87, 113, 112.
2 "Transcendental Physics," pp. 50-51, 17-18, 90-91.
Physical Phenomena 55
and unmask the medium, had glided past the windows
to the rear of the curtain. "Suddenly the book appears
to her, it having passed through the curtain — upheld in
the air, without hands or arms, for a space of one or
two seconds. Then she sees it fall down. She cries,
'Oh! the book: it has just passed through the curtain!'
and, pale and stupefied with wonder, she abruptly re-
tires among the observers." *
In the presence of the Russian medium Sambor
phenomena of still more astounding nature appeared. 2
A chair was lifted from under its occupant and en-
deavored to hang itself on the hand with which he was
holding the medium. It then suddenly disappeared
from that gentleman's arm and was felt pressing upon
the arm of the narrator, the hand of which was holding
that of a neighbor. When the light was turned on, it
became evident to all those present that the arm in
question had passed through the back of the chair. At
a later seance the phenomenon was again produced after
the hands concerned had been joined with a strip of
cloth. 3
3. Change in weight of objects. This phenomenon
was produced by Mr. Home, among others, before Sir
William Crookes and a friend of his, Dr. A. B., all
precautions against fraud having been taken. Sir
William had fitted up an apparatus consisting of a ma-
hogany board, thirty-six inches long by nine and one-
half inches wide and one inch thick, one end of which
rested on a firm table, the other being attached to a
spring balance with self-registering index. The ap-
paratus was adjusted to hold the mahogany board
horizontally, in which position its weight was registered
1 Flammarion, "Mysterious Psychic Forces," pp. 129-130.
2 Count Petrovo Solovovo's report on seances in 1901 in Annates des
Sciences Psychiques, 1902 — see Flammarion, Op. cit., p. 372.
3 Flammarion, Op. cit., p. 373.
56 Physical Phenomena
to be three pounds. Home by placing his fingers on the
edge of the board, which rested on the table, occasioned
the pointer of the balance to descend and ascend several
times. He then placed a small hand-bell and a card
match-box, one under each hand, on the board, this in
order to convince the investigators that he was not pro-
ducing the downward movement by pressure of his
hands. The scale now registered as much as nine pounds,
or six pounds in excess of the original weight. Standing
on one foot on the edge of the board, where Home's
fingers previously had been held, Crookes who weighed
140 pounds occasioned the scale to register but two
pounds' increase. The experiment was repeated sev-
eral times. 1
Later Sir William altered the apparatus so that a
vessel filled with water was placed on the edge of the
board resting on the table, and the balance was furnished
with an automatic clock register, showing alteration in
weight in curves drawn on smoked glass. 2 Home placed
his right hand finger tips in the water, his left hand and
his feet being held. The balance immediately registered
an increase in weight, the lowest point reached corre-
sponding to a pull of about 5,000 grains. The water-
bowl was now withdrawn, and without any contact be-
tween Home and the apparatus alteration in weight
was registered. 3
Not satisfied with the results of these experiments
Sir William constructed a more delicate apparatus con-
sisting of a horizontal board with a light lever, the
shorter end of which rested with a vertical point on
parchment tightly stretched across a circular hoop of
wood, the longer ending in a needle which touched a
smoked glass plate movable by means of a clock work.
Researches in Spiritualism, pp. 11, 14-15.
2 Ibid., pp. 33-36.
3 Ibid., pp. 37-42. For similar experiments by Thury and Gasparin, see
'Des Tables Tournantes" and by Dr. Hare, "Experimental Investigations."
Physical Phenomena 57
It was sufficient for Home to hold his hands on the
side of the board (not on the lever) or above, but not
touching the lever, in order to produce percussive
sounds on the parchment and cause the lever to move up
and down, which movements were registered in curves
on the glass plate. 1
Although under less exact control, Eusapia Palladino
produced similar effects ; she would place her hands out-
stretched one on each side of a letter weigher which then
would register as if weights had been placed on it. M.
Levy records how a considerable registration was ob-
tained when her hands were held four inches from the
instrument, and after it had been ascertained that she
did not hold a hair or similar object between her hands
(occasionally she would resort to this trick, pressing the
top of the scales with the hair) , 2 The experiment had
been successfully performed in l'Agnelas in 1895 before
a distinguished assembly of scientists, 3 and at other
sessions in Paris. 4
During the sittings in Milan in 1892 a table was
suspended by one of its ends to a dynamometer coupled
to a cord which in its turn was securely supported from
above. The end of the table being lifted six and a half
inches the dynamometer registered seventy-seven
pounds. Eusapia seating herself at the suspended end
of the table placed her hands wholly thereon, one on
each side of the dynamometer, which now began to
show a gradual diminution in weight till it finally
registered zero. When placing her hands under the
table she increased the weight of its suspended end from
seven and a half to thirteen pounds. 5
1 "Researches in Spiritualism," pp. 38 et seq.
2 Report on seance Nov. 16, 1898, in Flammarion, "Mysterious Psychic
Forces," p. 88.
3 Flammarion, Ibid., p. 173.
4 Ibid., p. 198.
5 Ibid., p. 153. See also pp. 413-414.
58 Physical Phenomena
4. Levitation of human body. Still more remark-
able, perhaps, than change in weight of inanimate ob-
jects are the phenomena of levitation as observed with
certain mediums, notably D. D. Home, W. Stainton-
Moses, and Eusapia Palladino. Sir William Crookes
attests 1 that "on one occasion (he) witnessed a chair,
with a lady sitting on it, rise several inches from the
ground. On another occasion, to avoid the suspicion of
this being in some way performed by herself, the lady
knelt on the chair in such manner that its four feet were
visible to (those present). It then rose about three
inches, remained suspended for about ten seconds, and
then slowly descended."
Eusapia Palladino was levitated in the same manner
at the Milan sittings in 1892. 2 Messrs. Richet and
Lombroso were holding her two hands and the medium
complained of suffering pressure under the arm.
Presently, in a state of trance, she said — or rather
"John King" through her: "Now I will bring up my
medium upon the table." A few seconds later the chair
with the medium in it rose slowly and placed itself on
the table, whence it again carefully descended to the
floor after an announcement to that effect had taken
place. A few days later the performance was repeated.
Three times Sir William saw D. D. Home levitated,
once sitting in an easy chair, once kneeling on his chair
and once standing on the floor. On separate occasions
he witnessed two children with their chairs rise from the
floor, in broad daylight and under best circumstances
for observation. 3
The Master of Lindsay describes the following ex-
perience with Mr. Home, on which he previously had
reported to the Committee of the Dialectical Society: 4
"I was sitting with Mr. Home and Lord Adare and a
1 "Researches in Spiritualism" p. 89.
2 Flammarion, "Mysterious Psychic Forces" p. 159-60.
3 "Researches in Spiritualism" p. 89.
4 Dialectical Report, p. 214.
Physical Phenomena 59
cousin of his. During the sitting, Mr. Home went into
a trance, and in that state was carried out of the window
in the room next to where we were, and was brought in
at our window. The distance between the windows was
about seven feet six inches, and there was not the slight-
est foothold between them, nor was there more than a
twelve-inch projection to each window, which served as
a ledge to put flowers on. We heard the window in the
next room lifted up, and almost immediately after we
saw Home floating in the air outside our window. The
moon was shining full into the room; my back was to
the light, and I saw the shadow on the wall of the
window sill, and Home's feet about six inches above it.
He remained in this position for a few seconds, then
raised the window and glided into the room feet fore-
most and sat down."
"Lord Adare then went into the next room to look
at the window from which he had been carried. It was
raised about eighteen inches, and he expressed his
wonder how Mr. Home had been taken through so nar-
row an aperture. Home said, still entranced, 'I will
show you,' and then with his back to the window he
leaned back and was shot out of the aperture, head first,
with the body rigid, and then returned quite quietly.
The window is about seventy feet from the ground." 1
On several occasions W. Stainton-Moses was levi-
tated. Once he was lifted in his chair about twelve or
fourteen inches from the floor, then floated from the
chair, ascended higher and was moved to one of the
ceiling corners of the room, after which he quietly de-
scended. While this occurred he was not in the state of
trance. As he approached the wall he placed a pencil
between his chest and the wall, making a mark thereon
for later verification of the phenomenon. The sitters
declared themselves to have heard Moses' voice issuing
from the corner of the ceiling. 2
^odmore, "Studies, etc.," pp. 52-53.
2 Proceedings, 8. P. R., ix:261. Further instances Ibid., vi:119, 126.
60 Physical Phenomena
5. Touches. Touches as of hands are often felt at
dark seances, less frequently when light is admitted.
The phenomena show considerable variations ranging
from gentle touches as with a closed hand or contact
with the palm or fingers, to heavy blows which leave un-
mistakable marks on the victims. There may be a few
scattered touches during a seance, again the frequency
of their administration is sometimes greatly increased.
Then, at times, there are violent pushes or strong pres-
sure felt on different parts of the body.
The touches may also take the form of pinchings of
ears, cheek, etc., or some one present will have his hair
or beard pulled.
Professor Flammarion on one occasion "was struck
several times in the side, touched on the head, and (his)
ear was smartly pinched." He goes on to say: 1 "I de-
clare that after several repetitions I had enough of this
ear pinching; but during the whole seance, in spite of
my protestations, somebody kept hitting me." Sir
Oliver Lodge 2 felt blows as if some one was striking the
head, arms, or the back, while the head, the hands, and
the feet of the medium were plainly in view or held apart
from the portions of the body that were touched." And
M. Victorien Sardou tells us 3 that on one occasion he
received a "blow with the flat of the hand, applied in the
small of the back, without hurting (him) at all, (which)
was strong enough to make (him) lean forward, in spite
of (himself), toward the table."
More pleasant, perhaps, are the gentle caresses with
which sitters at seances are sometimes favored. M.
Pallotti several times experienced gentle strokes on his
face, head, neck, and breast "by a hand which came out
1 His Experiments with Eusapia Palladino in "Mysterious Psychic
Forces," p. 73.
2 Flammarion, Op. cit., p. 167.
3 Report on seances in Paris, Nov. 19, 1898, in Flammarion, Op. cit., p.
97.
Physical Phenomena 61
from behind the curtain." 1 But the spirits do not stop
at such trifles. When the right ones appear there will
be enacted regular love scenes with embraces and kisses
according to ancient terrestrial tradition.
It happened at one of the Palladino sittings in Paris
in 1898 2 that a certain M. Boutigny — who was affianced
to the daughter of M. Pallotti — while standing before the
curtain which gaped open by his side, announced aloud
that he was being caressed very affectionately. The
medium, in an extraordinary state of agitation, kept on
saying: "Amove mio, Amove mioT Then she called to
Pallotti, "Adesso vieni tu/ J and hastening to take B.'s
place he was kissed several times. For a moment he
could touch the head of the affectionate Invisible. The
medium was all the time carefully watched.
But it is not always necessary to await the pleasure
of the amorous spirits. Kisses may be had for the ask-
ing, although the quality in such cases seems slightly in-
ferior. 3
Touches are also felt as of a beard, of human hair,
etc. At times the sensation is very distinct so that the
person experiencing it can tell whether the beard is soft
or coarse, whether the hair is that of a man or a woman,
and so on. The hands which perform touches are some-
times the large, robust — and even hairy — hands of a
man, at other times the smaller, softer hands of a woman
or those of a child. It has frequently been ascertained
that the hands were quite different from those of the
medium — or that the beard or hair was different from
her hair — and on many occasions the touches have been
felt when the medium's hands were reported securely
1 Report on seance in Paris, Nov. 14, 1898, in Flammarion, "Mysterious
Psychic Forces," p. 116.
2 M. Pallotti's report on seance Nov. 14, Ibid., p. 115.
3 Flammarion reports from experiments with Palladino in Milan 1892:
"One of us having expressed the wish to be kissed, felt before his very
mouth the peculiar quick sounds of a kiss, but not accompanied by any
contact of lips." — Op. cit., p. 161.
62 Physical Phenomena
held — as always was the case with Eusapia Palladino,
from the accounts of whose seances these incidents are
gathered — and also exposed to full view. 1 The same
phenomena occurred during sittings with Auguste
Politi when that medium was securely inclosed in a
sack. 2
The hand has been felt coming out from the curtain
behind the medium, or the blows or pinches have been
administered through the curtain. 3 Again, hands will
emerge from the curtain and then advance "so far as to
touch first one, then the other of the company, caressing
them, pressing their hands, daintily pulling their ears
or clapping hands merrily in the air above their heads." 4
M. Victorien Sardou records the following curious
instance: 5 "You (Flammarion) disengaged your left
hand from the chain, and, turning toward me, twice
made in the air the gesture of a director of an orchestra
waving his baton to and fro. And each time, with per-
fect precision, I felt upon my side the repercussion of a
blow exactly tallying with your gesture, which reached
me and which seemed to me to correspond exactly to the
time necessary for the transference of a billiard ball or
a tennis ball from you to me."
Twice Professor Schiaparelli had his spectacles, which
were fastened with springs round his ears, removed
from his nose with greatest precision, and placed on the
table before another sitter. This was accomplished in
full darkness. 6
6. Sounds of various kinds are among the more
usual occurrences of the seance-room. Mysterious raps
1 See v. g. M. Brisson's report in Flammarion, Op. cit., p. 111.
2 Flammarion, Op. cit., p. 371.
3 M. Mathieu's report in Flammarion, Op. cit., pp. 116, 113.
4 Prof . Porro's report in Flammarion, Op. cit., p. 181.
5 His report on seance in Paris, Nov. 19, 1898, in Flammarion, Op. cit.,
p. 97.
6 Flammarion, Op. cit., p. 160.
Physical Phenomena 63
constituted the initial phenomena of the spiritistic
movement, and have ever since been popularly known
as perhaps the most common means of communication
on the part of the spirits. So far as messages pro-
duced by rappings are concerned we shall return to
them in another connection.
At W. Stainton-Moses' seances there occurred a
"great variety of raps, often given simultaneously, and
ranging in force from the tapping of a finger nail to
the tread of a foot sufficiently heavy to shake the room.
Each spirit always had its own distinctive rap
and those sounds often took place in sufficient light for
the sitters to see each other's features and .... hands.
. . . These raps could not possibly have been produced
by any human agency. . . ," 1 Sir William Crookes
thinks that the name of "raps" gives an erroneous im-
pression of the phenomena. He says: 2 "At different
times, during my experiments, I have heard delicate
ticks, as with the point of a pin; a cascade of sharp
sounds as from an induction coil in full work; detona-
tions in- the air ; sharp metallic taps ; a cracking like that
heard when a f rictional machine is at work ; sounds like
scratching; the twittering as of a bird, etc."
The variety in these phenomena to which Sir William
makes reference will be found with most mediums — at
least of the class which is not obviously fraudulent. The
many reports on Eusapia Palladino's seances gathered
by Professor Flammarion 3 show a variation ranging
from ordinary taps as if produced with a finger to
powerful thuds and blows. They do not always pro-
ceed from the table, but sometimes from the floor or
from objects in the room. 4 Miss Fox seems to have
1 Extract from Charlton J. Spear's letter to Mr. Myers, Nov. 5, 1893,
in Proceedings, 8. P. R., ix:345.
2 "Researches, etc." p. 86.
8 See "Mysterious Psychic Forces."
* Ibid., p. 88, and M. J. Maxwell, "Les Phenomenes Psychiques," quoted
by Flammarion in Op. cit., p. 360.
64 Physical Phenomena
been able to produce them at pleasure on any object.
Again we quote Sir William: 1
"With mediums, generally, it is necessary to sit for
a formal seance before anything is heard ; but in the case
of Miss Fox it seems only necessary for her to place her
hand on any substance for loud thuds to be heard in it,
like a triple pulsation, sometimes loud enough to be
heard several rooms off. In like manner I have heard
them in a living tree — on a sheet of glass — on a stretched
iron wire — on a stretched membrane — a tambourine —
on the roof of a cab — and on the floor of a theater.
Moreover, actual contact is not always necessary; I
have heard these sounds proceeding from the floor, walls,
etc., when the medium's hands and feet were held —
when she was standing on a chair — when she was en-
closed in a wire cage — and when she had fallen fainting
on a sofa. I have heard them on a glass harmonicon —
I have felt them on my own shoulder and under my own
hands."
Eusapia Palladino obtained raps at a distance of ten
feet, 2 and similar incidents are referred to by Dr. Max-
well as having occurred with different mediums. 3 It
should be noted that they are not always heard on an
object but rather as if proceeding from within the same.
This was adverted to by those who observed Palladino, 4
by Sir William Crookes, 5 and by Dr. Maxwell, who
writes, 6 "I have heard them on sheets of paper laid on
the experiment table, in books, in walls, in tambourines,
in small wooden objects, especially in a planchette used
for automatic writing." He also noticed them in the
wood of a pencil which was being used for automatic
1 "Researches in Spiritualism," pp. 86-87.
2 Flammarion, Op. cit., p. 88.
3 Ibid., p. 361.
4 See v. g. Flammarion, Op. cit., p. 88.
5 "Researches in Spiritualism," p. 88.
6 "Les Phtnomenes Psychiques," quoted by Flammarion, Op. cit., p.
361.
Physical Phenomena 65
writing, carefully ascertaining that the pencil did not
tap the table.
Raps will sometimes occur following the gestures of
the medium or of some one present. Eusapia Palladino
on one occasion asked one of the sitters to lift his hand
about eight inches above the table, and then made three
taps thereon with her finger. The three taps were simul-
taneously heard in the table. 1 At the same seance she
freed her right hand and beating four or ^ve times in
the air produced corresponding sounds on the tambourine
in the cabinet. On another occasion while her hands
were held her fingers executed the movements as if play-
ing a tambourine, to which the tambourine in the cabinet
accurately responded. 2
Musical sounds occur less frequently than raps. We
do not refer to musical sounds produced upon a musical
instrument, for such are rather to be referred to as raps
or as movement without contact. We shall have to con-
fine ourselves to an account of some of the musical
sounds heard during Mr. Moses' performances 3 in a
room where there was no musical instrument. They
were many and of great variety. Four types could be
distinguished. First there was the sound of the "fairy
bells," "resembling the tones produced by striking
musical glasses with a small hammer," and apparently
issuing from within the table. Moses testifies that he
"saw (the spirit) Grocyn making the sounds; he stood
pointing at the table, and as he pointed the sound was
made. Behind him stood (Benjamin) Franklin. As
the power failed, Franklin seemed to put more into him
by passes. He gradually faded, and the sound ceased." 4
1 M. Antoniadi's report on seance in Paris Nov. 21, 1898, in Flammarion,
Op. cit., p. 105.
2 Dr. Le Bon's report on seances Nov. 28, 1898, in Ibid., p. 101.
3 C. T. Spear's letter in Proceedings, 8. P. R., xi: 346-347.
* Experiences of Mr. Moses, seances Nov. 21, 1874, in Proceedings,
8. P. R., xi:59.
66 Physical Phenomena
Next there was the sound of a stringed instrument
akin to a violoncello. It was heard only in single notes,
and used entirely by one spirit. The third sound was
that of a hand-bell, which would be rung sharply to indi-
cate the presence of a certain spirit. It issued from the
walls, the ceiling, etc. Finally, a sound, difficult to
describe, but resembling "the soft tune of a clarionet
gradually increasing in intensity, until it rivalled the
sound of a trumpet, then by degrees diminishing to the
original subdued note of the clarionet, until it eventually
died away in a long-drawn-out melancholy wail." It
was always associated with a certain spirit. 1
Other noises are frequently noticed at seances. Mr.
Moses records: "a noise rather like sawing wood," and
another time, 2 "little dropping sounds on the table
which turned out to be minute beads."
1 His notes of Sept. 19, 1872, in Proceedings, S. P. R., ix:285.
2 Experiences of Mr. Moses in Ibid, xi : 59.
CHAPTER III.
Physical Phenomena.
(Continued.)
In the preceding chapter we have dealt with that
part of the physical phenomena which apparently could
not postulate a physical operation very complex in it-
self, and it remains for us to make mention of those sug-
gesting a more profound alteration in physical nature
or implying the conveyance of intelligence by physical
means.
7. Elongation of human body. This phenomenon
has been shown by a few mediums, principally D. D.
Home, Heme, J. J. Morse and Peters. Lord Lindsay
gives the following account of an elongation of Home
which he had witnessed: 1
"On another occasion I saw Mr. Home, in a trance,
elongated eleven inches. I measured him standing up
against the wall, and marked the place ; not being satis-
fied with that, I put him in the middle of the room and
placed a candle in front of him, so as to throw a shadow
on the wall, which I also marked. When he awoke I
measured him again in his natural size, both directly and
by the shadow, and the results were equal. I can swear
that he was not off the ground or standing on tiptoe, as
I had full view of his feet, and, moreover, a gentleman
present had one of his feet placed over Home's insteps,
one hand on his shoulder, and the other on his side where
the false ribs come near the hip-bone."
In 1900 the medium Peters was elongated in
Rev. C. J. M. Shaw's house, Shaw and his brother sit-
1 Dialectical Report, p. 207. See also Podmore, "Modem Spiritualism,"
vol. II, p. 259.
68 Physical Phenomena
ting on each side of the medium, holding each one foot
on the feet of Peters. Peters began to sway to and fro,
then raised his arms and began to grow taller. Sud-
denly his one arm was found to be six inches longer than
the other, then the shorter arm was elongated to match
the longer one. In the meantime Peters continued to
grow. Finally he collapsed and fell to the floor. 1
8. Touching of burning substances. Among Mr.
Home's phenomena one of the most interesting is the
so-called fire-ordeal, consisting in Home's or one of the
sitters' taking in his hand a red-hot coal without suffer-
ing injury or pain. On one occasion, in the presence of
Sir William, Home put his hand into the fireplace and
"very deliberately pulled the lumps of hot coal off, one
at a time, with his right hand, and touched one which
was bright red." Then placing his handkerchief like a
cushion in his hand he put his other hand into the fire
and "took out a large lump of cinder red hot at the lower
part, and placed the red part on the handkerchief,"
where it remained for about half a minute without burn-
ing the linen. 2 , On another occasion, also in Sir
William's presence, "after stirring the hot coal about
with his hand" he "took out (from the fireplace) a red-
hot piece nearly as big as an orange" which he enclosed
between his two hands "and then blew into the small
furnace thus extemporized until the lump of charcoal
was nearly white-hot, and then drew Sir William's at-
tention to the lambent flame which was flickering over
the coal and licking round his fingers." 3 Lord Lindsay
during seances with Home eight times held a red-hot
coal in his hand without injury, when it scorched his
face on raising his hand. 4
1 See Podmore, Op. cit., p. 260.
2 Proceedings, 8. P. R., vi:103, 104.
3 Ibid., 103.
4 Dialectical Report, pp. 208-209.
Physical Phenomena 69
9. Production of objects and substances. This
phenomenon consists in what appears to be production
of substances in the seance-room, such as fluids, scents,
lights, various objects and so forth.
Scents of various descriptions were frequently
brought to Mr. Moses' circle. There was musk,
verbena, new-mown hay and "spirit-scent," an odour un-
familiar to those present. At times liquid musk, etc.,
would be poured on the hands or handkerchiefs of the
sitters, or heavy breezes of perfume would invade the
room. At the end of a seance scent was often found
oozing out from the medium's head, and the more it was
wiped off the more plentiful it became. 1 Mr. Moses ex-
plains 2 that "the scent is either carried, as it seems,
round the circle, and it is then accompanied by cool air,
or it is sprinkled down from the ceiling of the room in
liquid form On certain occasions
the scent is pungent and most painful if it gets into the
eye. At other times it is harmless "
But not only in the seance-room is the scent produced.,
Mr. Moses states 3 "that he has been walking with a
friend into air laden with scent, and through
it again into the natural atmosphere," and that he has
known cases of scent having been produced and show-
ered down in the open air.
A phenomenon of equal interest presents itself in the
production of lights and luminous substances in the
seance-room. At Moses' seances two kinds of lights
were observed — the objective, which were seen by all,
and the subjective, which were seen only by persons of
mediumistic temperament. The former usually were
like small illuminated globes, shining brightly and
1 Charlton Spear's letter to Myers in Proceedings, S. P. R., ix:346. See
also Ibid., xi:32.
2 Proceedings, S. P. R., ix:271.
8 Proceedings, 8. P. R., ix:270. Showers of a fluid supposed to be water
appeared during Prof. Zollner's experiments with Slade in Leipzig 1877-78,
and also fire and smoke; Podmore, "Studies, etc.," p. 71.
70 Physical Phenomena
steadily and often rapidly moving about the room but
never illuminating other objects. Again we quote
Charlton Spear: 1 "A curious fact in connection with
these lights always struck me, viz., that looking on the
top of the table one could see a light slowly ascending
from the floor, and to all appearances passing out
through the top of the table, the table itself apparently
not affording any obstacle to one's view of the light.
The subjective lights were described as be-
ing large masses of luminous vapour, floating round the
room and assuming a variety of shapes."
At one of Moses' seances "a pillar of light, very
bright and diffused, descended the centre of the table
and passed round the circle, vanishing near the ceiling.
It was like a flash of light at first." 2
At another seance Moses sat in the cabinet — being the
bathroom closed off with a curtain — Dr. and Mrs. Spear
and Mr. H. sitting on a sofa outside. The following
then happened: 3 "Lights soon came, whilst I (Moses)
was in deep trance. They are described to me as of a
pale, soft light which was surrounded apparently with
drapery. Mr. H. described it to me as a luminous
crystal with a hand holding it. Mentor (a spirit), on
being asked whether it was his hand, assented, and
showed a gigantic finger before the light. There were
about thirty lights. They flashed by with a comet-like
motion at times, and then again stood at the opening,
gradually fading away."
The luminous appearances observed by Sir William
Crookes bear a certain resemblance to those of Moses'
seances. The distinguished physicist writes: 4
"Under the strictest test conditions, I have seen a
solid self-luminous body, the size and nearly the shape
better to Myers in Proceedings, S. P. R., ix:345.
2 Proceedings, 8. P. R., ix:311.
3 Ibid., p. 314.
4 Researches in Spiritualism, p. 91.
Physical Phenomena 71
of a turkey's egg, float noiselessly about the room, at
one time higher than any one present could reach stand-
ing on tip-toe, and then gently descend to the floor. It
was visible for more than ten minutes, and before it
faded away it struck the table three times with a sound
like that of a hard, solid body. During this time the
medium was lying back, apparently insensible, in an
easy chair.
"I have seen luminous points of light darting about
and settling on the heads of different persons; I have
had questions answered by the flashing of a bright light
a desired number of times in front of my face. I have
seen sparks of light rising from the table to the ceiling,
and again falling upon the table, striking it with an
audible sound. I have had an alphabetic communication
given by luminous flashes occurring before me in the
air, whilst my hand was moving about amongst them.
I have seen a luminous cloud floating upwards to a
picture. Under the strictest test conditions, I have more
than once had a solid, self-luminous, crystalline body
placed in my hand by a hand which did not belong to
any person in the room. In the light I have seen a
luminous cloud hover over a heliotrope on a side table,
break a sprig off, and carry the sprig to a lady ; and on
some occasions I have seen a similar luminous cloud
visibly condense to the form of a hand and carry small
objects about."
Lights were occasionally seen at the Palladino seances,
but they were usually of an inconspicuous appearance,
"like a will-o'-the-wisp, similar to electric sparks." 1
These lights seldom lasted for more than a few seconds.
They were mostly seen in the cabinet. There is a record of
a luminous zigzag line shaped like a very tall N appear-
ing on the curtain; 2 again, of a pear-shaped gleam in
1 V. Sardou's report on seance in Paris, Nov. 19, 1898, in Flammarion,
Op. cit., p. 97.
2 M. Armelin's report on seance in Paris, Nov. 21, 1898, in Ibid., p. 108.
72 Physical Phenomena
the ceiling 1 and of "a large white star of the colour of
Vega, though larger and of a softer light, and which
rests motionless for some seconds, then is extin-
guished." 2 At Politi's seances there were lights appear-
ing and disappearing in the air, some of which gave the
outline of a curve, and two luminous crosses about four
inches high. 3 It should be noted that for the most part
the so-called "spirit lights" did not give any radiation.
10. Materialization. Apparitions as such are not
proper to Spiritism but have always formed an experi-
ence in human life. Generally speaking they consist in
phantoms, be it of persons still living, of those departed
or of beings recognized as angels, men, demons or simply
as spirits of unidentified character.
The apparitions properly belonging to Spiritism are
of far narrower compass, being limited to what are
claimed to be phantoms of the departed. They may be
visible to several persons or to all those present, again
they may be visible but to one individual in the company.
The individual apparitions give the impression of be-
ing of a subjective rather than of an objective char-
acter, and would suggest hallucinatory effects in the
subject rather than images obtained by sense per-
ception ; be they what they may, their place is evidently
among psychical phenomena. The same, undoubtedly,
is true of certain collective apparitions.
However, apparitions seen by all or several partici-
pants in a seance are usually identified with what the
Spiritists call "materialized" spirit forms, an expression
which must be understood in the light of the spiritistic
theory of the nature of the human soul with its astral
substance. The materialized spirit form usually has a
very human appearance, moves about the room, speaks
X V. Sardou's report as above.
*M. Armelin's report as above.
3 Flammarion, Op. cit., p. 371.
Physical Phenomena 73
and at times even allows itself to be touched by the sit-
ters. On more rare occasions there have been collective
apparitions of far less material looking beings — the
phantom being shadowy and semi-transparent.
Whether or not such apparitions be objective, investiga-
tion may some day show. In the present classification
we judge only from appearances.
The materialization phenomena proper consist in ap-
paritions of hands, arms, busts and whole human bodies,
sometimes transparent or luminous, sometimes most
realistically life-like. To frequenters of spiritistic
seances they are a familiar spectacle, and examples could
be adduced ad libitum. But for reasons which later will
be set forth, we shall seek our illustrations only among
phenomena produced during well controlled seances.
Sir William Crookes relates some instances of having
seen hands, 1 thus, v. g., "a beautifully-formed small
hand rose up from an opening in the dining-table and
gave (him) a flower," appearing and disappearing
three times. On another occasion, "a small hand and
arm, like a baby's, appeared playing about a lady who
was sitting next to (him). It then passed to (him) and
patted (his) arm and pulled (his) coat several times."
He goes on to say: "The hands and fingers do not al-
ways appear to me to be solid and life-like. Sometimes,
indeed, they present more the appearance of a nebulous
cloud partly condensed into the form of a hand. This is
not equally visible to all present. For instance, a flower
or other small object is seen to move; one person pres-
ent will see a luminous cloud hovering over it, another
will detect a nebulous-looking hand, while others
will see nothing at all but the moving flower. I have
more than once seen, first, an object move, then a
luminous cloud appear to form about it, and, lastly,
the cloud condense into shape and become a perfectly-
formed hand. At this stage the hand is visible to all
present. It is not always a mere form, but sometimes
1 Researches in Spiritualism, p. 92.
74 Physical Phenomena
appears perfectly life-like and graceful, the fingers
moving and the flesh apparently as human as that of
any in the room. At the wrist, or arm, it becomes hazy,
and fades off into a luminous cloud.
"To the touch, the hand sometimes appears icy cold
and dead; at other times, warm and life-like, grasping
my own with the firm pressure of an old friend."
This description is significant in that it shows a tran-
sition and connection between the phenomenon we have
described under the name of apport, and those of ma-
terialization and production of luminous substances.
Similar phenomena are abundantly recorded from
Eusapia Palladino's many seances. Faces and hands
were often seen. Once it was a "small hand, like that
of a little girl of fifteen years, the palm forward, the
fingers joined, the thumb projecting. The color of this
hand is livid; its form is not rigid, nor is it fluid; one
would say rather that it is the hand of a big doll stuffed
with bran." "When the hand moves back from the
brighter light, as it disappears it seems to lose its shape,
as if the fingers were being broken, beginning with the
thumb." 1
Another time two hands were simultaneously seen
upon the glass panes of a window which was feebly il-
luminated from the outside. They "exhibited a rapid
tremulous motion, but not so rapid as to hinder us from
seeing the outline clearly. They were wholly opaque
and were thrown upon the window as absolutely black
silhouettes." 2 Again, a white hand was seen between
the curtains, above the medium's head, and at the same
time somebody felt his hair pulled. One of the sitters
saw the hand stretched out a second time, touching the
shoulder of a gentleman present. 3
*M. Levy's report on seance in Paris, Nov. 16, 1898, in Flammarion,
Mysterious Psychic Forces, p. 89.
2 Flammarion, Op. cit., p. 159.
3 M. Armelin's report on seances in Paris, Nov. 21, 1898, in Flam-
marion, Op. cit., p. 107.
Physical Phenomena 75
One night in Milan pieces of cardboard painted with
a phosphorescent substance 1 were placed on the seance
table and on various chairs in the room. The outline of
a hand was then clearly seen on the piece placed on the
table while the shadow of a hand kept passing and re-
passing over the chairs. 2
We have already referred to the seance at which M.
Pallotti and his wife embraced and kissed a being, in-
visible to the rest of the circle and believed to be their
defunct daughter on a spirit visit. A moment before
the kisses were heard Professor Flammarion several
times saw "the head of a young girl bowing before
(him) with high-arched forehead and with long hair." 3
The silhouette of a young girl of slightly less than
average stature was indistinctly seen at the lower end
of the cabinet — the curtains having opened themselves.
"The head of this apparition was not very distinct. It
seemed surrounded by a sort of shaded aureole. The
whole form of the statue stood out very little
from the dim obscurity from which it had emerged ; that
is to say, it was not very luminous." M. Le Bocain,
who saw this apparition and in it thought himself to
recognize his sister, asked it in Arabic to identify itself
by pulling the hair on the back of his head three times.
Ten minutes later this was done. 4
We can not refrain from quoting the following from
M. Sully Prudhomme's description of a seance held
with Palladino in Auteuil in 1896 : 5 "A dark bust
moves forward upon the table, coming from where
Eusapia sits; then another, and still another. 'They
look like Chinese ghosts,' says M. Mangin, with the
difference, that I, who am better placed, owing to the
1 Sulphide of calcium.
2 Flammarion, Op. cit., p. 159.
3 Flammarion, Op. cit., p. 128.
4 M. Le Bocain's report on seance in Paris, Nov. 14, 1898, in Flam-
marion, Op. cit., p. 117.
5 See Ibid., p. 177.
76 Physical Phenomena
light from the window, am able to perceive the
dimensions of these singular images, and above all their
thickness. All these black busts are busts of women, of
life size; but, although vague, they do not look like
Eusapia. The last of them, of fine shape, is that of a
woman who seems young and pretty. These half-
lengths, which seem to emanate from the medium, glide
along between us; and, when they have gone as far as
the middle of the table or two-thirds of its length, they
sink down altogether (all of a piece, as it were), and
vanish I murmur, 'One would think he was
looking at busts moulded in papier-mache.' Eusapia
heard me. 'No, not papier-mache/ she says in-
dignantly. She does not give any other explanation,
but says, 'In order to prove to you that it is not the
body of the medium, I am going to show you a man
with a beard. Attention!' I do not see anything, but
Dr. Dariex feels his face rubbed against for quite a
while by a beard."
Katie King, the sister of John King, the ghost, has
given us abundant material for the study of materializa-
tion through the pen of Sir William Crookes, who con-
ducted a series of experiments with her medium Miss
Florence Cook, which he describes in his "Researches in
Spiritualism. 3 ' At the first seances 1 a back drawing-
room was used as cabinet, i. e., it was separated by
means of a curtain from the front room, where the com-
pany was sitting.
At the beginning of the seance the medium retired
into the cabinet. "After a little time the form Katie
appeared at the side of the curtain, but soon retired,
saying her medium was not well, and could not be put
into a sufficiently deep sleep to make it safe for her to
be left. I was sitting within a few feet of the curtain
close behind which Miss Cook was sitting and could
frequently hear her moan and sob, as if in pain
^p. cit., p. 103.
Physical Phenomena 77
I admit that the figure was startlingly life-like and
real, and, as far as I could see in the somewhat dim
light, the features resembled those of Miss Cook; but
still the positive evidence of one of my own senses that
the moan came from Miss Cook in the cabinet, whilst
the figure was outside, is too strong to be upset by a
mere inference to the contrary, however well sup-
ported."
On another occasion: 1 ". . . . after Katie had been
walking amongst us and talking for some time, she re-
treated behind the curtain which separated my labora-
tory, where the company was sitting, from my library,
which did temporary duty as a cabinet. In a minute
she came to the curtain and called me to her, saying,
'Come into the room and lift my medium's head up,
she has slipped down.' Katie was then standing be-
fore me clothed in her usual white robes and turban
head-dress." Sir William then walked into the cabinet
and found Miss Cook, dressed in black velvet, in a
trance, having slipped partially from the sofa. Three
seconds elapsed between his seeing Katie and the
medium.
Later Katie was seen behind Miss Cook, who was
crouching on the floor. 2 Sir William, having on one
occasion embraced the ghost Katie, states that she "was
as material a being as Miss Cook herself." 3 To make
sure that Katie was not impersonated by Miss Cook,
Sir William had a photograph of himself and Katie
taken, and later, on the same spot of the floor and with
identical arrangement of posture, cameras, light, etc.,
another photograph of himself and Miss Cook dressed
like Katie. "When these two pictures are placed over
each other," Sir William writes, 4 "the two photographs
of myself coincide exactly as regards stature, etc., but
1 "Researches, etc." p. 105.
2 Ibid., pp. 106-107.
3 Ibid., p. 106.
4 Ibid., p. 110.
78 Physical Phenomena
Katie is half a head taller than Miss Cook, and looks a
big woman in comparison with her." Other differences
are noted in the breadth of her face and on several
other points.
The closing seance was very dramatic. We quote
Sir William: 1 "When the time came for Katie to take
her farewell I asked that she would let me see the last
of her. Accordingly when she had called each of the
company up to her and had spoken to them a few words
in private, she gave some general directions for the
future guidance and protection of Miss Cook" ....
(she then) "invited me into the cabinet with her, and
allowed me to remain there to the end."
"After closing the curtain she conversed with me for
some time, and then walked across the room to where
Miss Cook was lying senseless on the floor. Stooping
over her, Katie touched her, and said, 'Wake up
Florrie, wake up! I must leave you now!' Miss Cook
then woke and tearfully entreated Katie to stay a little
time longer. 'My dear, I can't ; my work is done. God
bless you,' Katie replied, and then continued speaking
to Miss Cook. For several minutes the two were con-
versing with each other, till at last Miss Cook's tears
prevented her speaking. Following Katie's instruc-
tions I then came forward to support Miss Cook, who
was falling on to the floor, sobbing hysterically. I
looked round, but the white-robed Katie had gone."
Sir William had observed Katie carefully, in strong
electric light, and found certain differences between her
and the medium, such as marks on Miss Cook's face ab-
sent on Katie's, different colour of hair — Katie's was of
a rich, golden auburn, and Sir William cut a lock of it
which he kept — and so on. He says : 2 "I have the most
absolute certainty that Miss Cook and Katie are two
separate individuals so far as their bodies are con-
cerned."
1 "Researches, etc." p. 111.
2 Ibid., p. 110.
Physical Phenomena 79
A somewhat parallel case to Katie King's is found
in that of Bien Boa — the materialized spirit of an
Oriental warrior in white draperies and with a helmet
on his head, who appeared during a succession of seances
held in 1905 in a small pavilion belonging to the "Villa
Carmen" in Algiers. 1 M. Richet tells us that this
martial phantom, which would develop from a white
ball before the cabinet curtain, and disappear in the
same manner, was in possession of all attributes of life,
that he had seen it walk, and go and come in the room,
that he had heard the sound of its footsteps, its breath-
ing and its voice. It was successfully photographed.
The medium was Mile. B , the nineteen-year-old
daughter of a retired army officer.
Phenomena of this kind have been very frequent with
mediums operating from a cabinet. It should be noted
that when the medium remains — or does she not? — in
the cabinet the exceedingly life-like phantom is pro-
duced, whereas the nebulous, shadowy or transparent
phantom is seen when, as in the case of Palladino, the
medium sits in the seance-room outside the cabinet.
There are instances of phantoms seen by one or a few
individuals, appearing in a room without a cabinet.
These, we think, should rather be recorded among
psychical phenomena. To draw a sharp line of dis-
tinction between phantoms of the two orders would be
impossible without involving preconceived ideas as to
their production.
11. Impressions in clay, putty or other plastic sub-
stances of hands, fingers and faces have not seldom been
witnessed at spiritistic seances. Such impressions are
usually claimed to represent the features of a spirit,
and so far as those of faces are concerned they at times
strongly suggest the gargoyle rather than the species
of humanity one is pleased to meet.
1 The Annals of Psychical Science, Oct. and Nov., 1905.
80 Physical Phenomena
The phenomenon is usually linked to materialization
seances and not rarely is the impression obtained inside
the cabinet. It shows very little variation, and we shall
content ourselves with giving a few examples from the
Palladino seances.
In the course of Professor Flammarion's experi-
ments with this famous medium a tray of putty weigh-
ing about nine pounds was placed on a chair twenty
inches behind the cabinet curtain in front of which
Eusapia was sitting. The chair then moved forward
above the head of the medium and sitters and came to
rest on the head of one of the latter whose husband re-
ceived the tray with putty softly deposited upon his
head. Suddenly Eusapia, rising, cries out, "E fatto"
and, the lights having been turned on, those present were
able to discover the profile of a human face impressed
in the putty, a photographic reproduction of which
shows a striking likeness to Mme. Palladino. It should
be added that the gentleman on whose head the putty
had been deposited had felt no pressure upon the tray
to indicate that an impression was being made, and that
a lady sitter immediately after the experiment kissed
the medium upon both cheeks without perceiving the
odour of linseed oil. 1
We refer to another instance. It was at a dark
seance, and Eusapia's head was resting heavily upon
that of Dr. Ochorowicz, who writes: 2 "At the moment
of the production of the phenomenon a convulsive
trembling shook her whole body, and the pressure of
her head on my temples was so intense that it hurt me.
At the moment when the strongest convulsion took
place, she cried, 'Ah, che dura!' We at once lighted a
1 Flammarion, "Mysterious Psychic Forces," pp. 74-76; reproduction of
the impression and photograph of E. P. opposite page 76. For other prints
received at seances with the same medium see Op. cit. opposite p. 138,
cfr. Flournoy, "Spiritism and Psychology," p. 256. For other instances
see Op. cit., pp. 22, 163, 184.
2 "The Externalization of Motivity" p. 406.
Physical Phenomena 81
candle and found a print, rather poor in comparison
with those which other experimenters have obtained —
a thing due, perhaps, to the bad quality of the clay
which I used. This clay was placed about twenty
inches to the right of the medium, while her head was
inclined to the left. Her face was not at all soiled by
the clay, which was yet so moist as to leave traces upon
the fingers when touched."
The tray was then placed on the dining-room table
near a big kerosene lamp and Eusapia, in trance, hav-
ing remained for some moments at the table, moved
backward into the adjoining seance-room, the experi-
menters following her. "We had already got into the
chamber," Dr. Ochorowicz continues, "when, leaning
against one of the halves of the double door, she fixed
her eyes upon the tray of clay which had been left upon
the table. The medium was in a very good light: we
were separated from her by a distance of from six to
ten feet, and we perceived distinctly all the details. All
of a sudden Eusapia stretched her hand out abruptly
toward the clay, then sank down uttering a groan. We
rushed precipitately towards the table and saw, side by
side with the imprints of the head, a new imprint, very
marked, of a hand which had been thus produced under
the very light of the lamp, and which resembled the
hand of Eusapia."
Impressions of hands and fingers have also been re-
ceived on paper blackened with the smoke of a lamp.
The prepared paper was placed on the table opposite
the medium whose two hands were held each by a mem-
ber of the circle. Not only were impressions of fingers
and of a whole human hand obtained in the lampblack,
but upon request the soot was transferred to and rubbed
over the hand of one of the controllers while the
medium's hands remained perfectly clean. It was pos-
sible to constate that the impressions received had a
82 Physical Phenomena
striking resemblance to Eusapia's hands and fingers —
the fingerprints being exactly hers. 1
12. Spirit-photography. There have been few pro-
fessional spirit-photographers of note, although, no
doubt, the art has been practiced to some extent in
private circles. Mr. Raupert in his "Dangers of
Spiritualism" 2 reproduces four spirit-photographs, the
first showing a cloud-like formation near the human
image, the other three a more or less clear figure of a
woman and a man draped in sheets. Others may be
seen in H. Carrington's "The Physical Phenomena of
Spiritualism." 3 The following is a description of a
photograph taken in Mr. Parks' studio: 4 "It was taken
on a plate freshly purchased, and which had never been
in Mr. Parks' possession. The plate had been prepared
and placed in the shield, when a photographer who was
present requested that it might be taken out and turned
upside down before exposure. This was done, and, on
developing the plate, a rude outline of a figure, com-
posed of two busts, appears; the busts pointing in op-
posite directions."
Among spirit-photographs a certain number has been
recognized as likenesses of deceased persons, but these
cases are comparatively rare. 5 In 1874 Buguet took
a photograph of Mr. Moses while in trance lying in his
bed. Two exposures were made; the first — being the
first half of the plate — showed hardly discernible fea-
tures, while the second gave a good effigy of Moses. But
1 Statement concerning the Milan sittings 1892, in Flammarion, Op.
cit., p. 158.
2 pp. 67, 70, 72 and 74.
3 See list of Illustrations.
4 Mrs. Sidgwick on Spirit-photographs in Proceedings, 8. P. R., vii:270
et seq. ; cfr. Human Nature, Apr. 1875, p. 157.
5 Mr. Moses in Human Nature, June 1876, p. 268, states that "out of
some six hundred photographs which I have seen and examined, and of
most of which I have heard the history, I do not know of half a dozen
in which the expected form appeared."
Physical Phenomena 83
a voice, which used to communicate with Moses, later in-
formed him that the first picture was a photograph of
the ghostly owner of that voice as he — or it?— looked in
life. 1
There are some famous cases of this phenomenon such
as the photograph taken in the library of D Hall on
the day of Lord D.'s funeral, which, on being developed
six months later, showed the image and likeness of
Lord D. 2 For literature on the subject see Mrs. Sidg-
wick's article in the Proceedings?
13. Direct spirit-messages. The original means of
communication with spirits was found in the so-called
rappings which throughout the movement have con-
tinued to constitute the principal conveyor of messages.
The raps may be taken to indicate an affirmative answer
to simple questions, a series of raps to indicate a num-
ber or, again, the alphabet system may be used, in
which the receiver of a rap-message lets his finger glide
from letter to letter on a printed alphabet. When it
passes the letter which the "communicator" wishes to
indicate a rap is heard and a note of the letter is then
taken. In this fashion the message is spelled out letter
after letter. Doubt or emphasis is sometimes expressed
by faintness or vehemence in the raps. A peculiar form
of rap messages is found in so-called "spirit-teleg-
raphy."
Spirit-writing, however, furnishes a more satisfactory
means of communication than the rap-method. There
are different kinds of spirit-writing, the various
phenomena falling into two groups, direct and indirect.
The direct writing, to all appearances, is performed
without an intermediary, the spirits themselves produc-
ing the script, whereas the indirect writing is performed
1 Proceedings, 8. P. R., vii: 287-288.
'Podmore, "Modern Spiritualism," vol. II, p. 124.
3 Proceedings, 8. P. R., vii: 269 et seq.
84 Physical Phenomena
through an intermediary, i. e., the medium, acting as
amanuensis. We shall treat in this chapter of direct
writing alone, the indirect properly belonging to the
psychic phenomena.
Direct spirit- writing takes several forms. The
spirits write their messages either on a slip of paper
placed in the seance-room, or on slates, or, again, by
employing the planchette.
The first kind of writing is very common, and was a
frequent occurrence at W. Stainton-Moses' seances.
In his letter to Myers, Mr. Charlton T. Spear writes : 1
"Direct writing was often given, sometimes on a sheet
of paper placed in the center of the table and
equidistant from all the sitters; at other times one of
us would place our hands on a piece of paper previously
dated and initialed, and usually a message was found
written upon it at the conclusion of the seance. We al-
ways placed a pencil upon the paper, but sometimes we
only provided a small piece of lead, the result being the
same in both cases. Usually the writing took the form
of answering questions which we had asked. . . ."
At a seance in 1872 2 , held by Moses in the presence
of Dr. and Mrs. Spear, a piece of ruled paper with a
corner torn off for identification and a pencil were put
on the floor under the table. Various raps and a noise
"rather like sawing wood" were heard and objects
brought into the room, and at the end of the seance, the
lights having been turned on, the paper when picked up
was found to contain a message exactly following the
ruling.
At another seance Moses relates: 3 "I had seen a
veiled figure standing by Dr. Spear. Mrs. Spear could
see the light, but could not distinguish the figure. It
1 Proceedings, 8. P. R., ix:347.
2 Sept. 19th. See Proceedings, 8. P. R., ix:285, with fac-simile of the
message.
3 Proceedings, 8. P. R., xi: 32-33.
Physical Phenomena 85
did not seem to move, and was apparently outside the
circle, near the window curtains Presently
distinctive raps came on the table, and 'Charles Louis
Napoleon Bonaparte, I salute you,' was rapped out.
Dr. S. questioned the spirit in French, and answers were
returned correctly. A curious instance of this was as
follows: Dr. S. intended to ask the name of Napoleon's
mother, but by mistake asked for his wife's name. This
was given, a response not to the mental intent, but to
the spoken question Dr. S. asked for some
direct writing on one of the two marked papers, and
assent was given, 'J'ecrirai. Taisez-vous !' Mentor
controlled, and said that it was really the spirit of
Napoleon, late Emperor of the French. They would
write on the paper near Dr. Spear's foot, that being
nearest to where the figure had been standing. After
his control passed I was, as is frequently the case, clair-
voyant, and described the face of the Emperor, his
waxed imperial and moustache, his impressive marble
face, and wound up by saying he was a 'regular
Mephistopheles.' The form was just in the same place,
and apparently could not come within the circle. Men-
tor was at my right hand, and rapped clearly at request
with his double knock. All this time our hands were
joined, and remained so until the seance closed, and we
found on the paper close by Dr. Spear's foot writing
of which I append a facsimile/'
There are many instances of writing obtained in
languages supposedly unknown to the medium. Baron
de Guldenstubbe obtained writing in Latin, Greek,
Russian, French, German, English, etc., the writers be-
ing spirits of greatest fame, such as Mary Stuart, St.
Paul, Cicero, Melchisedec, Plato and Juvenal. 1
lu La R6alite des Esprits et le phenomene merveilleux et leur
ecriture direct," quoted by Podmore in "Modern Spiritualism," vol. II, pp.
188-189.
86 Physical Phenomena
Sir William Crookes relates some interesting facts
about spirit-writing. 1 At a dark seance, Miss Kate
Fox being the medium, a luminous hand came down
from the upper part of the room, took the pencil from
his hand and began to write on a sheet of paper. At an-
other seance held in daylight a pencil, which had been
placed together with paper on the table, suddenly stood
up and advanced by hesitating jerks to the paper, where
it fell down exhausted. A lath now began to move and
apparently came to its aid, but in spite of their com-
bined efforts the couple of them did not succeed in pro-
ducing a message.
Slate-writing came to prominence through Mr. Slade,
who had many followers in the art, notably Mr. Eglin-
ton. The sittings at which the writing is produced often
take place in broad daylight and the script is received on
an ordinary school-slate or on the inside of a double
slate fitted with hinges and lock. Mr. S. J. Davey
records the following experiences with Mr. Eglinton: 2
"I procured two ordinary slates at a stationer's shop,
and these did not leave my possession during the seance.
At first we obtained messages by simply putting a piece
of slate-pencil on one slate and holding the slate on the
table. After a while the force became stronger, and
messages with various styles of writing were received.
But the best test of all was when I put a crumb of pencil
on the slate, and then put another slate over that ; hold-
ing the two slates together myself, I then asked if I
should ever become a medium. No sooner was the ques-
tion asked than I heard the pencil within begin to move ;
.... and in a few seconds three small raps were
heard, and .... when I removed the upper slate I
found the following message written in a clear and good
hand. I was particular to notice that the small crumb
of pencil was nearly worn out "
i
1 "Researches, etc.," p. 93.
2 Journal, 8. P. R., 1886, p. 436.
Physical Phenomena 87
At another sitting: 1 "Between the famous slate pre-
sented to Mr. Eglinton by a distinguished personage,
with a strong Brahma lock securely fastened by myself,
we obtained messages in the well-known handwriting
of (the spirit) Joey." Later at the same sitting mes-
sages in Greek were given.
Planchette-writing is done with a small, oval wooden
board having a pencil stuck through a hole at one end.
It is placed on a table with the point of the pencil on a
sheet of paper. Sometimes two or more, sometimes one
person alone, by placing the hands lightly on the instru-
ment will cause it to move, leaving writing or drawing
on the paper. The following account is taken from the
Proceedings: 2
"On January 28 last I called at the house of some
friends; and on this occasion there was some planchette
writing Some four or five of us sat around a
table in a full and well-lighted room. The operator of
the planchette was a lady; her husband was at the
table Different communications were received
by different ones at the table .... from different
friends (as the Spiritualists say), who have passed into
the spirit world." Among other messages received
there was one from the sister of the narrator, who died
in infancy and neither could have been known by the
medium, nor had been in the narrator's mind for years.
The message as written out by the planchette read:
"Mr. Lewis, I am his sister, I am glad you came here
to-night; come again (signed) Angeline." Examples
of this kind could be multiplied at pleasure.
Spirit- telegraphy has a certain superficial re-
semblance to wireless telegraphy. The message is sent
between two parties sitting in different rooms, one of
which is in "rapport" with the operating spirit. At both
stations the identical message is received, delivered by
1 Journal, 8. P. R., 1886, p. 437.
2 Proceedings, S. P. B., ix:64.
88 Physical Phenomena
means of raps resembling in sound the tickings of a
telegraphic apparatus. The distance between the sta-
tions is often considerable, messages having been sent
between New York and Washington. The following
is an account of an early instance, the medium being
Mrs. Draper of Rochester: 1 "On the appointed day
the above-named persons convened; .... and as
soon as order was observed, the question was asked,
'What are the directions of Benjamin Franklin V A.
'Hurry; first magnetize Mrs. Draper.' This was done,
The company was divided as follows:
(five persons, among them Mrs. Fox and Catherine
Fox), in a retired room, with two doors closed between
them. Mrs. Draper, Mr. Draper (two other gentle-
men) and Margaretta Fox remained in the parlor.
Sounds unusually loud were heard in each room by
either company, as before, resembling the telegraphic
sounds. They were so unusual that Miss Fox became
alarmed, and said, 'What does all this mean?' Mrs.
Draper, while her countenance was irradiated with ani-
mation, replied, 'He is trying the batteries.' Soon there
was the signal for the alphabet, and the following com-
munication was spelled to the company in the parlor:
'Now I am ready, my friends. There will be great
changes in the nineteenth century. Things that now
look dark and mysterious to you will be laid plain be-
fore your sight. Mysteries are going to be revealed.
The world will be enlightened. I sign my name, Benja-
min Franklin.' "
One of the sitters in the retired room, directed by the
sounds, now came in the parlor carrying the message
received by his party. It was identical to the one re-
ceived in the parlor, except for the addition, "Go in the
parlor and compare notes."
1 Podmore, "Modern Spiritualism," vol. I, pp. 252-253.
Physical Phenomena 89
14. Spirit voices. Spiritists often tell of hearing
voices, meaning an "inner voice" not perceived through
the air. This phenomenon, however, belongs to the
purely psychical group, the "voice" being but a kind of
intuition. Spirit-voices, as we here shall employ the
term, refers to clearly externalized voices, at least to all
appearances perceived with the ear. As in the case of
apparitions there are two kinds of spirit-voices, those
heard by all present, and those heard only by single in-
dividuals in an assembly.
The former kind occurs frequently with physical
mediums, usually during more stormy seances, and has
a close resemblance to so-called Poltergeist phenomena.
We shall content ourselves with referring to Mr. Koons'
pre- Adamite spirits who were wont to deliver speeches
through a horn or a trumpet or confidentially to whisper
in the ears of the sitters. 1 It would be of no particular
interest to describe this kind of performance in detail.
The latter kind has a certain resemblance to appari-
tions of phantoms, but occurs more rarely than these.
It is found mainly in connection with psychic medium-
ship; thus Mrs. Thompson occasionally perceives ex-
ternal voices, which are not heard by those in her
presence. 2 A certain lady, we are told by Mr. Myers, 3
could hear human voices and musical sounds by holding
a shell to her ear.
*See p. 22.
2 Proceedings, 8. P. R., xvii:70.
3 Proceedings, 8. P. R., viii:492.
CHAPTER IV.
Psychical Phenomena.
The purely psychical phenomena of Spiritism may be
defined as internal, intelligent and immediate mani-
festations apparently of an occult agency, directly ex-
pressed by the recipient. We call them internal be-
cause, in so far as they have a source outside the recipi-
ent, they are not conveyed to him through the channels
of sense-perception; they are intelligent, because they
convey an intelligent message, as it were from an in-
telligent being outside the recipient to the mind of the
recipient, or they even sometimes show an actual
usurpation on the part of the outside intelligence of the
control over certain faculties of the recipient naturally
exercised by his own will. Finally, they are immediate
in so far as they require — to all appearances — no
medium of transmission between their apparent out-
side source and the recipient. Their only outward ap-
pearance consists in the expression given to them by the
external faculties of the recipient.
The phenomena reduce themselves to a few closely
allied groups which we shall describe under the head-
ings apparitions, automatic speaking and writing, and
crystal gazing. It should be noted that they are not
peculiar to Spiritism, for in their essential aspects they
are ancient, varying in form and appearance as from
time to time they have emerged upon the field of human
experience. To a certain extent they are recognized in
Mesmerism and especially in the life of Emanuel
Swedenborg, and they are exhibited in quarters which
disclaim any connection in their regard with spirits.
We shall present here only such phenomena as are more
commonly observed among spiritistic mediums.
Psychical Phenomena 91
1. Apparitions. Collective apparitions of more im-
material looking phantoms belong to the rare phenom-
ena of the seance-room. In dealing with materializa-
tion we stated the difficulty in determining whether in-
dividual cases of this kind of apparitions should be re-
ferred to as physical or as psychical phenomena. Of
course, the difficulty lies in determining — on the face
of the phenomenon — whether it should be thought to
exhibit an objective reality, or whether it should rather
be regarded as a subjective reality — a hallucination in-
duced from some source or other. The difficulty is
naturally lessened when the apparition is seen by only
a minority in the company. 1 We shall present here
two cases from Crookes' experiments with D. D. Home,
which might be classified under either heading. 2
"In the dusk of the evening, during a seance with Mr.
Home at my house, the curtains of a window about eight
feet from Mr. Home were seen to move. A dark,
shadowy, semi-transparent form, like that of a man,
was then seen by all present standing near the window,
waving the curtain with his hand. As we looked, the
form faded away and the curtains ceased to move."
"The following is a still more striking instance. As
in the former case, Mr. Home was the medium. A
phantom form came from a corner of the room, took an
accordion in its hand, and then glided about the room
playing the instrument. The form was visible to all
present for many minutes, Mr. Home also being seen
at the same time. Coming rather close to a lady who
1 Certain phantoms of the Palladino seances were seen by a minority,
but it should be noted that they could be seen by anybody looking from
a particular part of the seance-room. This fact we think would indicate
their real objectivity, and that they were visible only from certain parts
of the room. We have consequently classified these phenomena as
physical.
'Researches, etc.," p. 94.
2 «i
92 Psychical Phenomena
was sitting apart from the rest of the company, she
gave a slight cry, upon which it vanished."
Another example of collective apparition occurred in
the house of Mr. Z. where W. L. had been in service as
butler for half a year. During this time he on several
occasions had seen a certain ghost dressed in brown gar-
ments with two tassels at the side. One evening Mr.
and Mrs. Z. with a few friends tried table-turning, and
W. L. entering the room in which they were sitting
again saw the same ghost. "The spirit communicating
through the table then promised to appear at 11 p. m.
one evening in the drawing-room, and W. L. was re-
quested to be present. The gas was turned low and the
drawing-room door left open. As the clock struck 11,
'it' walked slowly in." The dress was the same as seen
by W. L. before, apparently of Japanese flowered silk.
"The face was haggard-looking, with a long thin nose;
the hair fair and hanging over the shoulders." When
the gas was turned on the phantom disappeared. Later
it indicated to W. L. a spot in the cellar where a treasure
was hidden. Investigation failed, however, to reveal
the treasure. Among the seven persons present only
three saw the figure which appeared at the seances on
four separate occasions. 1
Individual apparitions are sometimes seen by
mediums, both physical and psychical. This was often
the case with Moses, and we have already related how in
connection with the production of "fairy bells" he saw
the spirit "Grocyn making the sounds; he stood point-
ing at the table, and as he pointed the sound was made."
He also saw the spirit of Louis Napoleon Bonaparte,
who benevolently produced his autograph with pencil
and paper.
1 Podmore, "Studies, etc.," pp. 314-315.
Psychical Phenomena 93
Mrs. Thompson, 1 the famous psychic, frequently
sees spirits standing in the room, who sometimes, though
not always, indicate their identity. At times these
figures form life-size scenes. Thus, on a certain oc-
casion, a glove-fight witnessed by Frederic Myers'
son at Eaton was partially reproduced by figures ap-
pearing behind him.
2. Automatic speaking and writing constitute by
far the most important and interesting of the psychical
phenomena. Both usually occur in trance, in which
state apparently other personalities than the normal
waking medium control his body and use his organs of
speech or employ his hand for writing, thereby showing
knowledge of facts which the medium could not have
obtained by ordinary means. The phenomena in ques-
tion are of the utmost importance not only as being the
chief means of alleged communication with the de-
parted, but, above all, as constituting the channels
through which the spiritistic revelation is given to the
world.
W. Stainton-Moses while in trance would deliver
spoken messages purporting to come from spirits.
These were taken down usually by Dr. Spear, who al-
most constantly was present at his seances. His auto-
matic writing for the most part took place in the wak-
ing state, and for a description we shall refer to the fol-
lowing quotation from his "Spirit Teachings:" 2
"Automatic writing is a well-known method of com-
munication with the invisible world of what we loosely
call spirit. I use that word as the most intelligible to
my readers, though I am well aware that I shall be
told that I ought not to apply any such term to many
of the' unseen beings who communicate with earth, of
*F. W. H. Myers in Proceedings, 8. P. R., xvii:70.
3 See Preface to that work.
94 Psychical Phenomena
whom we hear much and often as being the reliquiae of
humanity, the shells of what were once men. It is no
part of my business to enter into this ghost question.
My interlocutors call themselves spirits, perhaps be-
cause I so call them, and spirits they are to me for my
present purposes."
He then goes on to tell how messages began to be
written a year after his introduction to Spiritism, and
how automatic writing has great advantages over other
forms of messages, as being quicker and leaving a per-
manent record. He procured a pocket book which, for
this purpose, he always carried with him. He con-
tinues :
"I soon found that writing flowed more easily when
I used a book that was permeated with the psychic aura ;
just as raps were more easily heard on a table that has
been frequently used for the purpose, and as phenomena
occur most readily in the medium's own room."
"At first the writing was very small and irregular,
and it was necessary for me to write slowly and
cautiously, and to watch the hand, following the lines
with my eye In a short time, however, I
found that I could dispense with these precautions. The
writing, while becoming more and more minute, became
at the same time very regular and beautifully formed.
. . . . The answers to my questions (written at the
top of the page) were paragraphed and arranged as if
for the press, and the name of God was always written
in capitals and slowly, and, as it seemed, reverentially.
The subject matter was always of a pure and elevated
character, much of it being of personal application, in-
tended for my own guidance and direction. I may say
that throughout the whole of these written communica-
tions there is no flippant message, no at-
tempt at jest, no vulgarity or incongruity, no false or
misleading statement, so far as I know or could dis-
cover; nothing incompatible with the avowed object,
Psychical Phenomena 95
again and again repeated, of instruction, enlightenment,
and guidance by spirits fitted for the task."
The various controlling spirits showed their indi-
viduality in handwriting as well as in literary style.
Moses says, "I could tell at once who was writing by the
mere characteristics of the caligraphy." When spirits
appeared who were unable to produce script they em-
ployed "Rector" as an intermediary.
"The circumstances under which the messages were
written were infinitely varied. As a rule it was neces-
sary that I should be isolated, and the more passive my
mind the more easy the communications. But I have
received messages under all sorts of conditions." ....
"It is an interesting subject for speculation, whether
my own thoughts entered into the subject matter of
the communications. I took extraordinary pains to
prevent any such admixture. At first the writing was
slow, and it was necessary for me to follow it with my
eye, but even then the thoughts were not my thoughts.
Very soon the messages assumed a character of which I
had no doubt whatever that the thought was opposed to
my own. But I cultivated the power of occupying my
mind with other things during the time that the writ-
ing was going on, and was able to read an abstruse
book, and follow out a line of close reasoning while the
message was written with unbroken regularity. Mes-
sages so written extended over many pages, and in their
course there is no correction, no fault in composition,
and often a sustained vigor and beauty of style."
The mass of ideas contained in the writing not only
conveyed opinions opposed to those of Mr. Moses, but
clear and definite information regarding things un-
known to him. He could not command the writing, but
had to follow impulses. "Where the messages were in
regular course," he writes, "I was accustomed to devote
the first hour of each day to sitting for their reception.
I rose early, and the beginning of the day was spent,
96 Psychical Phenomena
in a room that I used for no other purpose, in what was
to all intents and purposes a religious service. These
writings frequently came then, but I could by no means
reckon upon them."
The following is an account of "Rector' ' quoting
from a book unknown to Mr. Moses : *
Q. Can you read?
A. "No, friend, I can not, but Zachary Gray can,
and Rector. I am not able to materialize myself, or to
command the elements."
Q. Are either of those spirits here?
A. "I will bring one by and by. I will send ....
Rector is here."
Q. I am told you can read. Is that so? Can you
read a book?
A. (Spirit handwriting changed.) "Yes, friend,
with difficulty."
Q. Will you write for me the last line of the first
book of theiEneid?
A. "Wait — Omnibus errantem terris et fluctibus
aestas." (This was right.)
Q. Quite so. But I might have known it. Can you
go to the book case, take the last book but one on the
second shelf, and read me the last paragraph of the
ninety- fourth page ? I have not seen it and do not even
know its name.
A. "I will curtly prove by a short historical narra-
tive, that Popery is a novelty and has gradually arisen
or grown up since the primitive and pure time of Chris-
tianity, not only since the apostolic age, but even since
the lamentable union of kirk and state by Constantine."
(The book on examination proved to be a queer one
called "Roger's Antipopopriestian, an attempt to
liberate and purify Christianity from Popery, Politi-
1 Proceedings, 8. P. R., xi: 106-107.
Psychical Phenomena 97
kirkality, and Priest rule." The extract given above
was accurate, except that the word "narrative" was sub-
stituted for "account.")
Q. How came I to pitch upon so appropriate a
sentence?
A. "I know not, my friend. It was by coincidence.
The word was changed by error. I knew it when it
was done, but would not change."
Q. How do you read? You wrote more slowly,
and by fits and starts.
A. "I wrote what I remembered, and then I went
for more. It is a special effort to read, and useful only
as a test. Your friend was right last night; we can
read, but only when conditions are very good. We will
read once again, and write and then impress you of the
book: — 'Pope is the last great writer of that school of
poetry, the poetry of the intellect, or rather of the in-
tellect mingled with fancy.' That is truly written. Go
and take the eleventh book on the same shelf. (I took
a book called "Poetry, Romance, and Rhetoric") It
will open at the page for you. Take it and read, and
recognize our power, and the permission which the great
and good God gives us, to show you of our power over
matter. To Him be glory. Amen."
(The book opened at page 145, and there was the
quotation perfectly true. I had not seen the book be-
fore; certainly had no idea of its contents.)
It is to be remembered that Rector often constitutes
the intermediary through whom other spirits purport to
communicate. Mr. Moses was satisfied with the identity
of many of these spirits, proof of which he sets forth in
his "Spirit Identity" published in 1879. 1 Out of the
great mass of script we quote the following case which
1 See Proceedings, 8. P. R., xi : 69 et seq.
98 Psychical Phenomena
was described by Mr. Moses to Edmund Gurney and
Frederic Myers, while it was still fresh, on their first
meeting with him in 1874. 1
"On the evening of April 8th, 1874, while at Bedford
with his father and mother, Mr. Moses, who had been
receiving messages about ancient religions during the
day, began to ask a question. 'I should 1 ,' when
a meaningless drawing was made in place of intended
words."
Q. What is all that? And why was I stopped?
A. "A spirit wishes to communicate, and we are
commanded to permit her. She is not able to write with
ease, but will communicate through us. Her name is
Fanny Westoby. Do you know the name?"
Q. I do not remember.
A. "Your mother knows her well. She is a cousin
of hers. She passed from your earth May 15th last."
Q. Was she married?
A. "Yes, her maiden name was Kirkham."
Q. Fanny Kirkham. Yes, I have a dim remem-
brance. She used to live at Markby.
A. "She says that she was born in Alford, in the
house now occupied by Sam Stevenson. She then lived
at Markby, and, having married, at Belchford. She
passed away at Horncastle, at 63 years of age. You do
not remember her, when, in the year 1845, you went to
see her at Markby. Her mother, Elizabeth Kirkham,
was then just released from a lingering illness, and your
mother had gone to condole with her cousin. You were
taken round the farm, and rode on a goat (she is
anxious on this point), and she threw you in sport into
a heap of wheat which was being threshed. The result
was that you were severely bitten by the harvest bug.
She is very anxious that you should recall this to your
mother."
^ook VIII, pp. 78-83; cfr. Myers, "Human Personality'* vol. II, pp.
599-600.
Psychical Phenomena 99
Q. I will. But is it wise?
A. "You will not be able to induce her to search
into this matter, but you may satisfy yourself that
what is said is true."
Q. Has she any message?
A. "She says, 'I lost much of my opportunity for
progress through the gratification of bodily appetite,
which cast me back. My course of progress is yet to
come. I find my present life not very different from
yours. I am nearly the same. I wish I could influence
Mary, but I can't get near her.' "
Q. Can she assure me that she is F. W.?
A. "She can give you no further evidence. Stay,
ask your father about Donnington and the trap-door."
Q. I have not the least idea what she means. All
the better. I will ask. Any more? Is she happy?
A. "She is as happy as may be in her present state."
Q. How did she find me out?
A. "She came by chance, hovering near her friend
(L e.j Mrs. Moses), and discovered that she could com-
municate. She will return now."
Q. Can I help her?
A. "Yes, pray. She and all of us are helped when
you devote your talents willingly to aid us."
Q. What do you mean?
A. "In advocating and advancing our mission with
care and judgment. Then we are permeated with joy.
May the Supreme bless you." "+Rector."
The exact particulars of the communication as re-
lating to Fanny Westoby and the trap-door were veri-
fied by Mr. and Mrs. Moses, and her death was also
verified in the Register of Deaths.
A rather striking message received by Mr. Moses is
related by Frederic Myers 1 whose knowledge of the
1 "Human Personality," vol. II, pp. 230-234, and Proceedings, 8. P. B.,
xi:96 et seq.
100 Psychical Phenomena
soi-disant communicator and of incidents in the case
renders it the more interesting. At the death of Mr.
Moses one of his MS. books marked "Private Matter"
was placed in Myers' hands. The pages were gummed
down and when opening them he found a brief piece
of writing entirely characteristic of a certain person of
his former acquaintance whom he designated as 'Lady
Abercromby,' and who had died some twenty-five years
previously. This note was found to form the conclusion
of a series of writings signed by Mentor and Rector and
beginning with some obscure drawings, apparently
representing the flight of a bird. The communication
began in answer to a written question as to the meaning
of the drawings:
A. "It is a spirit who has but just quitted the body.
Blanche Abercromby in the flesh. I have brought her.
No more. M."
No further reply was given. There was a note indi-
cating that the message had been received on a certain
Sunday night about midnight. On the following Mon-
day morning the message was continued :
Q. I wish for information about last night. Is that
true? Was it Mentor?
A. "Yes, good friend, it was Mentor, who took pity
on a spirit that was desirous to reverse former errors.
She desires us to say so. She was ever an inquiring
spirit, and was called suddenly from your earth. She
will rest anon. One more proof has been now given of
continuity of existence. Be thankful and meditate with
prayer. Seek not more now, but cease. We do not
wish you to ask any questions now.
+I:S:D:X Rector."
A week later more script appeared in which the con-
ditions causing the presence of spirits was discussed.
This is also signed by Rector. And a few days later the
Psychical Phenomena 101
writing which first drew Myers' attention, and which ex-
hibited the handwriting of 'Lady Abercromby:'
A. "A spirit who has before communicated will
write for you herself. She will then leave you, having
given the evidence that is required."
"I should much like to speak more with you, but it
is not permitted. I know but little yet. I have much,
much to learn. — Blanche Abercromby."
"It is like my writing as evidence to you."
First it must be noted that Moses hardly knew the
lady in question, having met her only at a few seances.
He could have had no knowledge of her death which oc-
curred about 200 miles from London in the afternoon
the same Sunday on which the first script appeared, and
was announced for the first time in the following Mon-
day's Times. Her handwriting was clearly recognized
by Myers, and its identity and that of the script veri-
fied by her son and others.
We shall now pass to Mrs. Piper's automatic utter-
ances and script as being fairly typical of the best pro-
duction of automatism. She falls into a trance for
the duration of which she is "controlled" apparently by
other intelligences than her own normal waking Self,
and these utilize her bodily organs of speech or employ
her hand for writing, showing a knowledge which is
beyond what she could obtain by ordinary means.
Furthermore, they present themselves as distinct per-
sonalities purporting to be the spirits of departed hu-
man beings speaking from their own memory and ex-
perience or conveying messages from friends of the
sitters, now departed from earthly life and living in the
beyond.
Phinuit, Mrs. Piper's earliest control, exclusively em-
ployed her voice for his communications. While in con-
trol he would most vividly exhibit his own personality,
not only in style of language which was that of a French-
102 Psychical Phenomena
man speaking English, but also in voice which was his
own and not that of the normal Mrs. Piper. The
trance-utterances, then, distinctly belong to Phinuit —
be he spirit, secondary personality, or a manifestation of
Mrs. Piper's subliminal self — and will consequently be
referred to as his, not the medium's.
The sitters were usually, in so far as could be as-
certained, previously unknown to Mrs. Piper, and they
were never introduced to her by their real names, and
consequently, at least during first sittings, it would be
impossible for her to draw on ordinary sources of in-
formation. The seance would usually take the form of
a dialogue between Phinuit and the sitter in which he
would make mention of the latter's relatives and friends,
and answer questions regarding them. Often he would
enumerate the various members of the sitter's family,
give an account of their full name and relationship,
their character, features, dress, occupation and inci-
dents in their life. There would be information regard-
ing the living as well as those departed, in both cases
given with equal vividness, accuracy and copiousness of
detail. Phinuit would act as a narrator, and only in
rare cases would he give place to some one departed, al-
lowing him or her to speak through his medium. He
would tell of the present condition of the departed —
what they now looked like, wherewith they were oc-
cupied, whether they were happy and so forth.
At times the statements were perfectly clear, and
given in a straightforward manner without hesitation,
and this especially when a letter from or an object which
liad been in possession of or in contact with the subject
under discussion was presented to Phinuit, who would
hold it against his medium's forehead. Some state-
ments, on the other hand, were rather confused, and
while making them he would allow himself considerable
fishing. Again, some statements would be correct even
in detail, while others in certain details or even as to their
Psychical Phenomena 103
whole substance were found quite incorrect and some-
times unintelligible. 1
The G. P., or George Pelham, control 2 which intro-
duced writing in the place of speaking, appeared in
1892. The person designated by this assumed name
was a young lawyer well known to Dr. Hodgson, who
had used to discuss with him questions of philosophy,
and especially that of the possibility of future life which
G. P. could not accept. Before his death in 1892, which
was known by Hodgson a few days after it occurred,
he had held one single sitting with Mrs. Piper, at which
he presented himself incognito. She could not very
well have known him through other ordinary sources.
Four or five weeks after G. P.'s death John Hart 3
held sittings with Mrs. Piper in the course of which
Phinuit exclaimed: "There is another George who
wants to speak to you — how many Georges are there
about you anyhow?" The 'other George' purported to
be G. P., and gave his and John Hart's names correctly,
and also mentioned the names of persons who had been
G. P.'s friends in his short earth life.
One of the pair of studs worn by John Hart was
given to Phinuit and the following conversation en-
sued, Phinuit speaking for G. P. : 4
J. H. "Who gave them to me?"
G. P. "That's mine. I gave you that part of it. I
sent that to you."
J. H. "When?"
G. P. "Before I came here. That's mine. Mother
gave you that."
J. H. "No."
G. P. "Well, father then. Father and mother to-
gether. You got those after I passed out. Mother
1 See Hodgson in Proceedings, 8. P. R., vi:436-650; viii:l-67; xiii:284-
295; 413-582.
2 See Hodgson in Proceedings, 8. P. R., xiii: 295-582.
3 Assumed name.
4 Proceedings, 8. P. R., xiii: 297.
104 Psychical Phenomena
took them. Gave them to father, and father gave them
to you. I want you to keep them. I will them to you."
Mr. Hart notes that the studs were sent to him by
G. P.'s father, and that he afterwards ascertained that
they had been taken from G. P.'s body by his step-
mother, who suggested that they should be sent to him.
James and Mary Howard, two intimate friends of
G. P., were mentioned with strongly personal specific
references, and G. P. gave a message to their daughter
Katherine: "Tell her, she'll know. I will solve the
problems, Katherine." Later Mr. Hart explained that
the message at the time was quite meaningless to him,
but that he subsequently learned from James Howard
that G. P. frequently had used to talk with Katherine
on such subjects as Time, Space, God and Eternity,
pointing out to her how unsatisfactory commonly ac-
cepted solutions were. 1
A few weeks after the appearance of G. P., sittings
were held with the Howards, who were not predisposed
to take an interest in such matters but had been per-
suaded by Mr. Hart to give Mrs. Piper a trial. We
quote from Mr. Howard's notes taken during the first
sitting on April 11th, 1892, 2 G. P. apparently con-
trolling the voice directly:
G. P. "Jim, is that you? Speak to me quick. I am
not dead. Don't think me dead. I am awfully glad to
see you. Can't you see me? Don't you hear me? Give
my love to my father and tell him I want to see him.
I am happy here, and more so since I find I can com-
municate with you. I pity those people who can't
speak I want you to know I think of you
still. I spoke to John about some letters. I left things
terribly mixed, my books arid my papers ; you will for-
give me for this, won't you? . . . ."
1 Proceedings, 8. P. R., xiii: 297-298.
2 Ibid., pp. 300 et seq.
Psychical Phenomena 105
(What do you do, George, where are you?)
G. P. "I am scarcely able to do anything yet; I am
just awakened to the reality of life after death. It was
like darkness. I could not distinguish anything at first.
Darkest hour just before dawn, you know that, Jim. I
was puzzled, confused. Shall have an occupation soon.
Now I can see you, my friends. I can hear you speak.
Your voice, Jim, I can distinguish with your accent and
articulation, but it sounds like a big bass drum. Mine
would sound to you like the faintest whisper "
(Were you not surprised to find yourself living?)
G. P. "Perfectly so. Greatly surprised. I did not
believe in a future life. It was beyond my reasoning
powers. Now it is as clear to me as daylight. We have
an astral fac-simile of the material body .... Jim,
what are you writing now?"
(Nothing of any importance.)
G. P. "Why don't you write about this?"
(I would like to, but the expression of my opinions
would be nothing. I must have facts.)
G. P. "These I will give to you and to Hodgson if
he is still interested in these things."
(Will people know about this possibility of com-
munication?)
G. P. "They are sure to in the end. It is only a
question of time when people in the material body will
know all about it, and every one will be able to com-
municate I want all the fellows to know about
me . . . ."
Here follow references to several friends, to a tin
box containing letters and so on. Finally G. P. was
asked two questions : What was the purpose of the as-
sociation he had formed two years ago with Miss Helen
Vance and two other ladies, and who were the two
ladies in question? G. P. appeared confused and gave
wrong answers. But Phinuit now seemed to have
106 Psychical Phenomena
taken control of the voice. As regards references to
persons, incidents, characters, etc., in the preceding
dialogue, they were, in so far as could be ascertained,
correct. 1
Mr. Howard, although deeply impressed with the
feeling that he had communicated with the departed
G. P., remained unconvinced until the eleventh sitting
held towards the end of December the same year, when
he asked for some convincing proof in form of some-
thing known to him and G. P. alone. Mrs. Piper was
in deep trance, her body inert and lifeless with exception
of the right hand, which was writing persistently and
fiercely in answer to Mr. Howard's request. Mr.
Hodgson, who was taking notes, makes the following
comment : 2
"Several statements were read by me, and assented
to by Mr. Howard, and then was written 'private' and
the hand gently pushed me away. I retired to the other
side of the room, and Mr. Howard took my place close
to the hand where he could read the writing. He did
not, of course, read it aloud, and it was too private for
my perusal. The hand, as it reached the end of each
sheet, tore it off from the block book, and thrust it
wildly at Mr. Howard, and then continued writing. The
circumstances narrated, Mr. Howard informed me,
contained precisely the kind of test for which he had
asked, and he said that he was 'perfectly satisfied, per-
fectly.' After this incident there was some further
conversation with reference to the past that seemed
specially natural as coming from G. P."
In order to test G. P.'s power to see things on earth
some experiments were made among which were the
following: G. P. was asked to visit Mrs. Howard in
her home and report what she was doing, it having
been previously arranged between her and Dr. Hodg-r
1 Proceedings, 8. P. B., xii:302.
2 Proceedings, 8. P. B., xiii:322.
Psychical Phenomena 107
son that she should do various fantastic things. G. P.
reported through Phinuit speaking: 1
"She's writing, and taken some violets and put them
in a book. And it looks as if she's writing that to my
mother Who is Tyson .... Davis .... I
saw her (Mrs. Howard) sitting in the chair. By
George! I've seen that fellow (the sitter) somewhere
(touching face) (Why, George, you know me) sitting
before a little desk or table. Took little book, opened
it, wrote letter he thinks to his mother. Saw her take a
little bag and put some things in it belonging to him,
placed the photograph beside her on the desk. That's
her. Sent a letter to TASON (Tyson?) TYSON."
. . . . "She hunted a little while for her picture,
sketching. He is certain that the letter is to his mother.
She took one of George's books and turned it over and
said: 'George, are you here? Do you see that?' These
were the very words. Then she turned and went up a
short flight of stairs. Took things from a drawer, came
back again, sat down to the desk, and then finished the
letter."
A statement was sent to Mrs. Howard, who in a letter
to Dr. Hodgson 2 affirms that she had done none of the
things on the day of the seance, but all of them during
the previous day and a half, and that nearly all the de-
tails of the description were minutely accurate.
The death of Mr. Edmund Gurney, which occurred
in 1888, ushered in a new phase in Mrs. Piper's auto-
matic communications. Shortly after his death mes-
sages purporting to come from him were received by
another automatist, and the following year by Mrs.
Piper. Later the Edmund Gurney control appeared
in the script of other mediums as did also those of Pro-
fessor Sidgwick, Mr. Frederic Myers and Dr.
Hodgson subsequent to their death.
1 Proceedings, 8. P. B., xiii:305 et seq.
2 Proceedings, 8. P. B., xiii : 306-307.
108 Psychical Phenomena
We shall sufficiently refer to these communications
in our chapter on Spirit Identity and shall make no
further mention of them in this place.
The most interesting development in automatic
script is found in cross-correspondence, consisting of
independent references to the same topic occurring at
about the same time in the script of two or more autom-
atists sometimes separated by very long distances.
In the better cases the statements of one automatist are
no mere reproductions of those of another or others, but
represent different references to one and the same idea,
so written that while in themselves they are often quite
unintelligible, when taken together they are found to
complement one the other and thus to form a coherent
and intelligible statement. The different parts of the
correspondence are sometimes distributed over a con-
siderable space of time and in separate trances. We
shall here present two examples which will be discussed
in a later chapter.
The "Ave Roma Immortalis" cross-correspondence
occurred between the 2d and 7th of March, 1916, the
automatists being Mrs. Verrall and Mrs. Holland. The
script reads as follows. 1
Mrs. VerralVs script on March 2d, 1906.
Non tali auxilio invenies quod velis non tali
auxilio nee defensoribus istis.
Keep the two distinct — you do not hear — write
regularly — give up other things.
Primus inter pares ipse non nominis immemor.
Cum eo frater etsi non sanguine animo con-
sanguineus ii ambo tibi per aliam vocem mittent —
post aliquot dies bene quod dicam comprehendere
potes — usque ad illud vale.
1 Proceedings, 8. P. R., xxi:297 et seq.
Psychical Phenomena 109
Mrs. V err all's script on March 4th, 1906.
Pagan and Pope. The Stoic persecutor and the
Christian. Gregory not Basil's friend ought to be
a clue, but you have it not quite right.
Pagan and Pope and Reformer all enemies as you
think.
Crux signiflcationem habet. Crucifer qui olim
fertur.
The standard-bearer is the link.
Mrs. VerralVs script on March 5th, 1906.
Leonis pelle sumpto claviger in scriptis iam antea
bene denotatus. Corrigenda sunt quaedam.
Ask your husband, he knows it well.
Stant inde columnae relicta Calpe iam finis.
No you have left out something. Assiduo lectore
columnae (fractae).
Mrs. Verrall had recognized the reference to the
iEneid ("Non tali auxilio" — the vain defence of Troy
against the Greeks) but the rest had no meaning to her.
Dr. Verrall, to whom she showed the script on March
2nd, said that he saw a connection between the two
Latin passages but did not tell what connection. On
seeing the script of March 4th he said that the same in-
tention was conveyed by "Pagan and Pope, etc."
On March 11th a copy of extracts of Mrs. Holland's
script of March 7th arrived containing the words "Ave
Roma Immortalis. How could I make it any clearer
without giving her the clue?" which Dr. Verrall said ap-
plied appropriately to the same thing. He then told
his wife what he considered the script to allude to, being
Raphael's picture of Attila meeting with Pope Leo. 1
1 Miss Johnson gives the following description of the picture :
"The picture is the well-known one in the Stanza d'Eliodoro in the
Vatican. The Pope sits on a white palfrey, a cross-bearer riding on his
left and cardinals on his right. Attila on a black horse is in the middle
of the picture, with a standard-bearer in the background on his right
110 Psychical Phenomena
The "Sesame and Lilies" incident introduces the Mac
family, the five members of which had been practicing
planchette writing. The reading of Myers' "Human
Personality" increased their interest in the practice,
which now gave results in better writing and in new
controls. In June, 1908, they read Miss Johnson's re-
port on Mrs. Holland's script, 1 and on July 19th a
"Sidgwick" control appeared in their script. Mrs.
Verrall's name also appeared. On September 23d they
made themselves known in a letter to Mrs. Verrall. In
this letter the following script, which occurred on July
27th, 1908, was inclosed: 2
"Sidgwick. News from the Orient (Drawing of
rose) Roses — dew-kissed — R. S.
Sidgwick. Sesame and lilies — lotus the flower of
repentance.
Sidgwick. Vanity of vanities, all is vanity. A
little love and then the joy fades and the rose is
crumpled and wither (s) up — fane.
(Automatists ask, 'What is that?')
French ('fane'). Bleeding hearts can not be
staunched and the voice of death echoes through the
brain with palling monotony — Sidgwick. Hollow
and mortal vain is life without a meaning."
This script, all from the Sidgwick control, has refer-
ence to four topics, each forming the subject of cross-
correspondence with other automatists, viz.: 3
1. "News from the Orient" refers to cross-corre-
spondence between Mrs. Piper, Mrs. Holland and Mrs.
Verrall under title "Light in the West."
and a group of mounted Huns beyond. St. Peter and St. Paul are de-
scending from the sky, both bearing swords, and St. Peter also holding a
large key or keys in his left hand. In the background is seen the city
of Rome, with the Coliseum and aqueducts." (Op. cit., p. 229.)
1 Proceedings, 8. P. R., xxi:266 et seq.
2 Ibid., p. 269.
3 Ibid.
Psychical Phenomena 111
2. "Sesame and Lilies" refers to Miss Verrall's
script of March 17th, 1907, and to that of Miss Verrall
between July 20th and September 1st, 1908.
3. "Vanity of vanities" refers to Miss Verrall's
script beginning June 1st, 1908.
4. "Bleeding hearts," etc., refers to Miss Verrall's
script of March 16th, 1908, a stanza from one of Victor
Hugo's poems.
A description of the whole script in its connections
would here be too lengthy and we shall confine our-
selves to the "Sesame and Lilies" incident. We shall
mention the scripts in chronological order.
A. Miss VerralVs script of March 17th, 1908}
"Alexander's tomb quinque et viginti annos post
urbem conditam
with fire and sword to purge the altar not
without grief laurel leaves are emblem
laurel for the victor's brow
Say not the struggle nought availeth
Sesame and lilies arum lilies
When the darkness on the quiet land
Scarlet tulips all in a row."
The words "laurel" and "wreath" occur in Mrs. Ver-
rall's script of February 6th, 1907. 2 Analyzing Miss
Verrall's script we find :
1. Laurel leaves and laurel wreath.
2. Clough's poem, "Say not the struggle nought
availeth."
3. Sesame and Lilies.
B. Miss Macs script July 19th, 1908?
"Where is the little blue vase with the lilies that
grow by Sharon's dewy rose ....
Search the Scriptures, and the dust shall be con-
verted into fine gold."
1 Proceedings, 8. P. R., xxii:99.
2 Ibid., pp. 97-98.
5 Proceedings, 8. P. R., xxiv:273.
112 Psychical Phenomena
C. Mrs. VerralVs script July 20th, 1908} contains
reference to the Clough poem.
D. Miss Mac's script July 26th, 1908?
"A blue book bound in blue leather with ended paper
and gold tooling."
E. Miss Mac's script July 27th, 1908?
"Sidgwick. Sesame and lilies — lotus the flower of
repentance."
F. Miss Mac's script July 29th, 1908?
The "Evans" control says that Mr. Sidgwick is
anxious to get a message through the automatists
to Mrs. Verrall and was trying to do it now.
G. Miss VerralVs script August 12th, 1908?
"praeterita rediviva
O mors, O labies
Araby the perfumes of Araby
H. Mrs. VerralVs script August 19th, 1908?
"Let your hand go loose — let the words come.
It is a literary allusion that should come to-day.
Think of the words
Liliastrum Paradise — Liliago — no not that.
Lilies of Eden — Lilith no
Eve's lilies
all in a garden fair. Try again.
Lilies swaying in a wind
Under a garden wall
Lilies for the bees to find
Lilies fair and tall.
Then besides the Lilies there is to be another word
for you and for her Lilies and a different word —
1 Proceedings, 8. P. R., xxiv:268.
2 Ibid., p. 273.
8 Ibid., p. 269.
4 Ibid., p. 270.
6 Ibid., p. 313. Mrs. Verrall saw this script Sept. 1, 1908.
"Ibid. Miss Verrall saw this script on Sept. 1, 1908.
Psychical Phenomena 113
So that lilies is the catchword to show what words
are to be put together.
And your second word is gold.
think of the golden lilies of France.
You will have to wait some time for the end of this
story, for the solution of this puzzle — but I think
there is no doubt of its ultimate success.
Yours."
I. Miss VerralVs script August 19th, 1908}
"Blue and gold were the colours golden stars on a
blue ground like a night sky — the brimming goblet
the eagles prey cupbearer to Zeus himself, but it
availed him nothing when the peril came . . . ."
J. Miss VerralVs script August 22&, 1908. 2
"Unto this last that was the message to be given.
The cross and sceptre the double symbol temporal
and spiritual but the cross was first.
Who said 'I will go before that ye may see the
track.'
It was in the cemetery where the lilies grow — a
view over the hills — blue hills — in love with death.
Note that the words are a clue.
But you have no but you have not yet written the
most important of all. But do not hurry or guess
let it come of itself. Is not there a change this time?
You should consider what it was that made you
feel what no (drawing of lyre without strings).
An oriel window beautifully traced the Western
light shines through.
F. W. H. M."
K. Miss Mac's script, September, 1908.
1st — Script of July to be sent to Mrs. Verrall.
13th — Above repeated.
18th — Script to be sent by September 26th.
*Op. cit., p. 314. Mrs. Verrall saw this script on Sept. 1, 1908.
2 Ibid. Mrs. Verrall saw this script on Sept. 1, 1908.
114 Psychical Phenomena
If we begin with E we read "Sesame and Lilies,"
which is the title of one of Ruskin's books, originating
in two lectures given in Manchester in 1864. The lec-
tures were called "Sesame: of Kings' Treasuries' , and
"Lilies: of Queens' Gardens." In the first edition each
lecture has a Greek motto, Sesame having prefixed Job
xxviii :5-6 ("Out of it cometh bread and
. . . . dust of gold"), and Lilies Canticles ii:2 ("As the
Lily among thorns, so is my love . . . ."). This edition
was bound in brown cloth. Later editions, bound in
blue and gold, had other mottoes. The B script may
well be considered to refer to the mottoes in the first
edition and the D script evidently refers to the later
editions bound in blue leather and gold. We have, then,
in Miss Mac's script an allusion to Ruskin's "Sesame
and Lilies."
If we now turn to Mrs. Verrall's script, H refers to
a literary allusion "which is to come to-day." Then
"lilies" is referred to as the catchword which of course
indicates cross-correspondence, and would connect with
Miss Mac's script B and E. "Lilies" is to be the first
word in the answer, the second is gold — which fits in
with "Sesame: of Kings' Treasuries." We shall not en-
large upon the various connections to be found between
the two scripts. But if H is understood to refer to
"Sesame and Lilies," the rest of the answer becomes
clear. In G Miss Verrall writes "praeterita rediviva."
Praeterita is the name of another of Ruskin's books, as
is also Unto this Last, which occurs in her script in
J. In his preface to the edition of 1882 Ruskin says
of Sesame and Lilies that "if read in connection with
Unto this Last, it contains the chief truths I have en-
deavored through all my past life to display." This
somewhat chimes in with praeterita rediviva!
Psychical Phenomena 115
3. Crystal gazing is by no means proper to
Spiritism. It is an ancient art which has been found
among the customs of Assyria, Persia, Egypt, Greece,
Rome, China, Japan and India, North American
Indians, African tribes and the Incas, and is still in
vogue among the Shamans of Siberia and Eastern
Russia, the Polynesians, Australian savages, and so on.
It received perhaps its highest development under di-
rection of Doctor John Dee of the Elizabethan period,
whose "shew-stone" has been preserved in the British
Museum, and of whom Hudibras says : 1
"I've read Dee's prefaces before,
The Devil and Euclid o'er and o'er,
And all the intrigues 'twixt him and Kelly,
Lescus and the Emperor would tell ye,
Kelly did all his feats upon
The Devil's looking-glass, a stone;
Where playing with him at Bo Peep
He solved all problems ne'er so deep."
His "scyrer," Kelly, not only could see spirits in the
stone, but also hear them talk, and he often kept long
conversations with them. Sometimes writing was seen
in place of spirits. Since his time the practice of
crystal gazing has been carried on in England and else-
where and has simply been adopted by the Spiritists. 2
The practice consists in looking fixedly into a crystal
enveloped in a dark cloth or otherwise so arranged that
it will return the least possible reflection. Instead of a
crystal, a vessel containing clear water or some other
clear liquid, a steel mirror, water in springs, etc., can be
used. It is necessary that there should be nothing to
distract the "scyrer," and consequently solitude and
mental passivity are to be strongly recommended. A
*Part II, canto 3.
2 See Andrew Lang, "The Making of Religion," pp. 90 et seq., and
"Recent Experiments in Crystal Vision" by anonymous lady in Pro-
ceedings, 8. P. R., v: 490-504.
116 Psychical Phenomena
surface reflecting the images of surrounding objects
would not fulfill this requirement, and it is for this rea-
son that the crystal should be enveloped in black cloth
or otherwise protected.
In gazing into the crystal the "scyrer" must avoid
fatigue no less than distraction. After the lapse often
of about ten minutes a clouding is seen in the crystal,
which will dissolve and give room for some figure. At
times several figures and scenes will appear dramatically
representing events. Again script will take the place of
figures and scenes.
Mrs. Verrall in describing crystal visions says 1 that
they are unlike all other visual impressions which she
has received, mentioning mental pictures, faces in the
fire, shapes in the clouds and spontaneous impressions
of persons or scenes. The difference between a picture
in the crystal and a mental picture is quite marked but
difficult to describe. She states: "I believe that with
me the crystal picture is built up from the bright points
in the crystal, as they sometimes enter into it; but the
picture, when once produced, has a reality which I have
never been able to obtain when looking into the fire or
trying to call up an imaginary scene with my eyes shut."
Her visions include animals, human figures, common ob-
jects, geometrical figures, written words, scenes and
fanciful groups or scenes.
Movement occurs not infrequently in the pictures,
and so does change. By movement she means altera-
tion within the same picture, whereas change signifies
that the whole picture undergoes alteration and is suc-
ceeded by another. She adduces the following two ex-
amples of movement and change respectively:
"Landscape, large piece of still water in evening
light, beyond it mountains and hills, two snowy peaks,
one. sharply defined dark hill in front — open space on
1 Proceedings 8. P. R., viii:473.
Psychical Phenomena 117
right of mountains. Steamer passing from right to
left till it touched shore and was lost to sight."
"I saw nothing for some time. Then a flower like a
convolvulus, which I knew to be pink though I saw no
color, first sideways, then facing with a hard round
knob in the middle. Then I knew it was not pink, but
metal. I knew this from the hardness of outline, not the
color. It kept changing from one position to the
other." 1
Sometimes the picture undergoes development in
that things which first appear dim and confused become
clear and distinct.
The pictures shown in the crystal in a large number
of cases do not even suggest spirit intervention. They
are plainly after-images and memories recrudescent or
unconsciously in the mind of the percipient. But there
are visions of another kind, which imply acquisition of
knowledge by other than generally accepted normal
means. These visions are often premonitory or they
represent events occurring at a distance and not at the
time known by the recipient, or past events of which
he or she is normally ignorant. The figure of a man,
his features muffled, is seen crouching at a certain small
window and looking into the room from the outside.
One is led to believe that some account of burglary has
conjured this vision in the imagination of the recipient.
But three days later a fire breaks out in the same room,
which has to be entered from the outside through the
window, the fireman protecting his face against the
flames with a wet towel. 2 Or, a small bunch of daffo-
dils presents itself in various positions on a certain
Monday evening, and a few days later the "scyrer" re-
ceives from an artist friend a "Valentine" with a bunch
of daffodils, corresponding exactly to the picture in the
1 Proceedings, 8. P. R., v:474.
-Proceedings, S. P. R., v: 517-518.
118 Psychical Phenomena
crystal, and learns that the sender employed some hours
on the preceding Monday in making studies of the
flowers in various positions. 1
Occasionally, however, the crystal vision corresponds
poorly to the actual object to which it refers, which was
the case when the "scyrer" described the person of
Queen Victoria as "wearing black trousers and shoes,
a white hat, red coat, black waistcoat, having whiskers,
and presenting a glass tumbler." 2
1 Proceedings, 8. P. R., v:516.
2 Ibid., v:514. See further Proceedings, S. P. R., v: 486-521, viii:473-
492; x:108, 136; xv: 48-50; 385; Myers, "Human Personality," varia loca,
etc.
CHAPTER V.
Genuine and Spurious Phenomena.
Turning from the phenomena themselves as they have
been observed and are found described in the sources
upon which we have drawn, we now approach the task
of accounting for their origin. The problem thus offer-
ing itself has for a long time demanded the attention of
men identified with Psychical Research, but so far has
found no complete or definite solution, so that at present
the subject has not advanced beyond the stage of more
or less plausible theories.
In dealing with Spiritism from the point of view of
Religion we should necessarily be supremely concerned
with the question whether or not the claim to preter-
natural causation of the phenomena, put forth by the
defenders of Spiritism, can be substantiated. And evi-
dently we can reach a decision on that point only by
exhausting the possibility of natural causation.
The enormous difficulty which such task involves will
be appreciated when we consider the divergence of con-
clusions — or rather the inconclusive results — which are
the fruits of the strenuous and patient labors of over
sixty years of scientific investigation. With such facts
before us, and realizing on the one hand the vast im-
portance of the subject, and on the other its bizarre and
evasive nature, we can not dare to hope for summary
and definite conclusions, nor must we treat the subject
in a dogmatic manner. And since it would be entirely
beyond the scope of the present treatise to undertake
anything approaching a searching investigation, we
shall here merely in a general way refer to the results
already obtained and give a short outline of the process
by which we think the question might possibly become
more definitely settled in the future.
120 Genuine and Spurious Phenomena
To begin with the physical phenomena, there are two
main hypotheses of natural causation to be considered.
For the phenomena as a whole may either be spurious,
that is to say surreptitiously produced by mechanical
means, or owe their merely subjective existence to
psychological aberrations in the mind of the observer;
or they may be genuine, i. e., of an objective nature
true to their appearance, in which they would have to
be ascribed to some hitherto unknown force or forces in
nature. If either can be shown to offer adequate ex-
planation the ground will be cut from under the spirit-
istic claim.
We readily admit that nature is far from having been
fully explored and that doubtless she may harbour
powers of which at present we are not cognizant. The
thought that such a force or such forces would have
been brought to display in phenomena which are new
and puzzling has long been in the minds of men.
Mesmer ascribed his phenomena to Animal Magnetism,
Petetin referred them to Animal Electricity, and both
Count de Gasparin and Sir William Crookes sought
the operation of an unknown natural force behind the
phenomena of Spiritism.
Baron von Reichenbach thought that he had dis-
covered a force, which he named Od, and which
emanated with a luminous effect from magnets, crys-
tals, human bodies and other substances. But so far as
his experiments are concerned, it was never proven that
the luminous emanations had more than a subjective
reality in the mind or imagination of the observers. On
the other hand, more recent observations and experi-
ments have proved that psychical emotions cause elec-
trical variations in our system, and radiations from the
body similar in effect to cathodic rays have been
registered upon photographic plates. 1 It seems certain
1 See Boirac, "Our Hidden Forces," pp. 249-259 ; Tromelin, "Le Fluide
Humain" ; Imoda in "Annals of Psychical Science," Aug.-Sept. 1908; and
Baraduc, "L'Iconographie en Anses."
Genuine and Spurious Phenomena 121
that these radiations follow variations and changes in
our system. As a rule they are not visible to the normal
eye, but can be seen by clairvoyants and psychics de-
pending, no doubt, upon the supernormally increased
sensitivity of their senses. Other minute effects, which
would be easily explained by bodily electricity or even
heat, have been registered upon a very sensitive appa-
ratus, while attempts to test the odic fluid, or whatever
we might choose to call the emanations from the body,
upon sensitive scales have been in vain. 1
The physical phenomena of Spiritism postulate not
only a force exerting attraction and repulsion. Such
action would account but for a minority of the
phenomena, whereas a great many of them, such as
sounds, impressions, passing of matter through matter,
raps, touches and blows, production of substances and
objects, elongation, the fire-test, and, above all, ma-
terialization, would not find their explanation in any
force analogous in its operation to presently known
forces of nature. A force, which at the will of pref-
erably an uneducated peasant woman, or a young girl
with no experience in physics — or in so far as the marvel
is concerned, at the will of anybody — will not only lift
tables, play musical instruments, produce faces in clay
and reproduce the texture of the medium's skin in
lamp-smoke, but also create shadowy hands and figures,
life-like phantoms with all the properties of living hu-
man beings, dressed and trimmed in female costume, or
awe-inspiring in pickelhaube and bedsheet — which ob-
jects, by the way, also have to be produced — and again
reduce all this tangible matter to the ether or nothing-
ness whence it issued — such a versatile force is a strange
one indeed — in itself a stranger phenomenon than those
of Spiritism.
1 See Flournoy's and E. Dermole's experiments in the former's
"Spiritism and Psychology" p. 296.
122 Genuine and Spurious Phenomena
It would be an obvious weakness to refer to many
forces with different operations, especially since ma-
terialization and dematerialization, if at all possible,
would explain the majority of the phenomena as being
the work of the materialized being. But materializa-
tion, to which subject we shall have occasion to return,
offers — at least apart from the spiritistic hypothesis —
what seem to be insuperable difficulties of acceptance.
If a new force has been found operative in the
phenomena of Spiritism, let us have proof of its ex-
istence other than seventy years of notoriously fraudu-
lent mediumship. The kind of proof we look for has
well been stated by Sir William Crookes who writes: 1
"The spiritualist tells of flowers with the fresh dew on
them, of fruit, and living objects being carried through
closed windows, and even solid brick- walls. The
scientific investigator naturally asks that an additional
weight (if it be only the thousandth part of a grain) be
deposited on one pan of his balance when the case is
locked. And the chemist asks for the one-thousandth of
a grain of arsenic to be carried through the sides of a
glass tube in which pure water is hermetically sealed."
Till such proofs are forthcoming we need not appeal
from Spiritism to unknown forces in nature.
As a matter of fact, the phenomena when studied in
their ensemble at seances to our mind offer little en-
couragement to the prospective discoverer of a new
force. With few exceptions they are such as could be
performed by a human being, most frequently with the
agency of one or two hands. The mediums usually re-
fer to them as done by spirits possessing the properties
of a living being — it is the spirit that dips its face in the
wet clay, that lifts the table, administers the blows, makes
the raps, carries the objects, the lights, etc., and pro-
duces the sounds. Eusapia, when levitated, could feel
'Researches, etc.," p. 6.
Genuine and Spurious Phenomena 123
pressure as of a hand under the pit of her arm, and her
sitters, when molested by the spirits, could feel the out-
line of a hand which gave the blows, or of the fingers
which pinched them. During her seances there was
mention of a third hand, a kind of materialized spirit
hand, executing the various movements, etc. If to these
facts we add the frequently occurring materializations
of hands, and also those of busts and whole figures, we
come to the conclusion that at least the great majority
of the phenomena are not produced by a simple natural
force, but by a being, acting as would a living human
being.
Upon this conclusion, apart from the spiritistic
hypothesis, two claims may be based. The defenders
of materialization as a natural process, whereby the
etheric double or body of the medium will escape from
the material body and manifest itself, see in the phe-
nomena the activity of the thus externalized and ma-
terialized double. On the other hand more skeptically
inclined people are ready to assert that the whole marvel
is the result of trickery and prestidigitation on the part
of the medium. Leaving the question of materialization
for later discussion we shall now see how far the hypoth-
esis of fraudulent production will lead.
No serious investigator, particularly of the physical
phenomena of Spiritism, will deny that fraud plays an
important part in their production, that, in fact, dis-
honesty among mediums generally speaking is so com-
monly found as to justify an a priori attitude of
skepticism, if nothing worse, towards spiritistic per-
formances. While it would not be in harmony with
principles of scientific research to reject the whole mat-
ter on prima facie evidence or on a priori judgment,
nevertheless we feel that the weight of this evidence is
such that we are justified in refusing to accept the phe-
124 Genuine and Spurious Phenomena
nomena as genuine until proofs to that end have been
forthcoming. The grounds for our attitude may be
briefly summarized as follows : 1
Beginning with the phenomena themselves it must be
admitted that a priori they are very improbable, al-
though not in the same degree, for while raps and tele-
kinetic phenomena might be placed side by side with
already accepted physical effects, materialization and
passing of matter through matter would reverse our
whole conception of the laws of nature.
Of course, this point does not disprove the possibility
of the physical phenomena of Spiritism, for, however
firmly our conception of the laws of nature may be es-
tablished, yet it is not unthinkable that some future
discovery might bring about a readjustment. But, at
least in so far as the fundamental laws of nature are
concerned, this seems exceedingly improbable. And
consequently we feel justified on these grounds in in-
creasing our demands upon the evidence adduced in
favor of the spiritistic phenomena. 2
Passing from the phenomena to the conditions sur-
rounding their occurrence we find that the arrangements
in the seance-room are highly favorable to fraudulent
productions. The darkness or semi-darkness of the
seance-room will to a large extent prevent detection of
trickery, and facilitate the introduction of apparatus for
producing effects such as "spirit-lights," luminous
bodies, showers of fluid, and the like. This is empha-
sized by the employment of a cabinet with a curtain be-
hind which the medium may operate without much risk
of being detected.
1 We follow in part the general outline of Count Perovsky-Petrovo-
Solovovo's a priori argument as found in "Les Phenomenes physique du
Spiritism: quelques difficultees." In Proceedings, 8. P. R., xxv:413 et
seq.
2 Count Petrovo (Op. cit., p. 414) quotes the principle: "Plus un fait
est en soi improbable, plus nous sommes authorises a nous montrer diffi-
ciles en fait de preuve."
Genuine and Spurious Phenomena 125
The conditions enjoined upon the sitters such as hold-
ing of hands, remaining in a certain place, thinking of a
certain thing or observing a certain point, etc., are cal-
culated to act as an effective check upon investigation.
The playing of musical instruments, and singing and
talking during the seances — a thing frequently en-
couraged by mediums — would serve both to drown the
sound of secret manipulations and considerably affect
the attention of the sitters, whose powers of observation
are furthermore dulled by the mysterious atmosphere
created by the expectation of the marvels the medium
will announce to be about to happen. While all these
conditions may not be found at seances held for the bene-
fit of scientific investigators, yet it is a fact that noted
professional mediums have been unable to produce a
single phenomenon when the suspicious circumstances
were removed. 1
There is an obvious objection to this point. Physical
experiments depend upon certain conditions. Rub a
glass-staff and it will become charged with electricity.
Insist upon rubbing it with a wet cloth or in great
humidity, and no result will be obtained. Insist upon
taking photographs in the dark or developing the plates
or films in broad daylight, and no photographic impres-
sion will be received.
On the face of it the objection seems to carry some
weight. But the conditions upon which natural physical
phenomena depend are first of all simple, and usually —
except perhaps in the case of photography — do not in
the very least suggest a secret process. The reverse of
this is to be said of the spiritistic phenomena, for not
1 From 1874 to 1886 Mrs. Sidgwick conducted a series of investiga-
tions with eight professional mediums. Not a single phenomenon could
be produced when necessary precautions were taken. See Proceedings,
8. P. B., iv:45 et seq.
Nor has the American Society for Psychical Research ever been able
to find a medium that would produce physical phenomena satisfactorily
under test-conditions. See Am. Proceedings, S. P. R., i:230.
126 Genuine and Spurious Phenomena
only are the conditions complex, without which they are
said not to occur, but they are precisely those we would
expect were trickery to be practiced.
But then there is another consideration which we
think will be of still more weight. Natural physical
phenomena depend upon laws and conditions which are
constant. A copper wire will always conduct electricity
— rubber never; light will always dissolve nitrate of
silver; heat always procure expansion, and so forth.
But this is not the case with spiritistic phenomena.
Mediums — or rather their "spirit-controls" — will ex-
plain the "laws" which govern the physical phenomena.
And these "laws," said to be of a sine qua non nature,
change with various "spirits" in a self -contradictory
manner. One "spirit-control" will say that darkness is
necessary for the production of phenomena — yet, D. D.
Home usually operated in full light, so did the slate-
writing mediums, and as regards certain sittings with
Eusapia we are told by her investigators that the num-
ber of the phenomena increased in proportion to the
light. 1 The chain of hands is necessary, yet, when con-
venient to the medium it may be broken as will be seen,
for example, on the photographs of levitated tables to
which we have referred. Certain mediums — as for in-
stance the Davenport brothers — will operate only when
isolated from the assistants, and with their hands and
feet tied, while others will not consent to be tied. The
apport-phenomena are rather common, but some
mediums never perform them, and Home's "spirit-
control" declares that "it is impossible for matter to
pass through matter." 2
When we come to inquire into the materialization
phenomena, we shall be told that they depend upon the
trance state of the medium. According to Aksakov's
1 Feilding, Baggally and Carrington in Proceedings, 8. P. R., xxiii :
323.
* Researches, etc., p. 98.
Genuine and Spurious Phenomena 127
theory there corresponds to each partial or total ma-
terialization a partial or total dematerialization of the
medium. 1 Still, at Crookes' tete-a-tetes with Katie
King, at the materializations at Villa Carmen and at
many other times, both medium and materialized spirit
are reported to have been seen together. The "astral-
body" or "etheric double" theory will have the astral-
body of the medium, which conforms in size and shape
with his material body, appear outside him, and such is
the exact resemblance between the two that the faces
impressed by Eusapia's double in clay or putty are
easily recognized to be her face, and the marks of her
astral fingers in the lamp-black could not be dis-
tinguished from her finger prints by a Bertillon expert.
But Sir William Crookes takes photographs both of
Florence Cook and of Katie King, and finds them two
different beings: the young lady of Villa Carmen has a
bearded double with pickelhaube and bedsheet ; Eusapia
materializes hands of men, women and children, big and
small, hairy and soft.
Jan Guzik is never entranced, nor even isolated from
his sitters when the spirits materialize. However, he
makes one condition — no pieces of cloth impregnated
with luminous substances must be tied around his legs
and arms. That is the supreme "law" of his materiali-
zations. Some materialized spirits are flowing over
with startling information, but Mrs. Corner (Florence
Cook) declares that once back in human shape the
spirit knows no more than the assistants.
The very phenomena are mutually contradictory.
The immediate presence of the medium, and par-
ticularly of his hands, is required for the most in-
significant movement without contact, whereas apport
takes place often from long distances and at that neces-
sitates the passing of the object brought through brick
walls or other substantial matter.
1 Proceedings, 8. P. R., xxiii:323.
128 Genuine and Spurious Phenomena
Apart from the element of contradiction, is it
merely coincidence that the soi-disant laws of the
spiritistic phenomena seem to point to rather plausible
methods of trickery? We also find them changing in
a manner which can not escape our suspicion when we
compare them with fraudulent methods already dis-
covered in use. First there is the "materialized hand"
carrying objects; later, when the trick of freeing one
hand has been discovered, the "law" changes and the
"materialized cord," unheard of before Ochorowicz's ex-
periments, takes its place. The materialized form is
said to issue from the medium, and to dissolve by re-
joining him. That is precisely what would appear at
a staged materialization. Grocyn stands pointing at
the table from which the sounds issue at Moses' seances.
All in all, there is a deplorable coincidence between the
"law" and conditions which would favour fraud.
The spirits frequently leave relics in the seance-room,
but these are invariably of the most terrestrial origin —
we again refer to Katie King's lock and the piece from
her dress, both secured by the gallant Sir William —
and as for Anna Rothe's flowers and Baily's birds —
one even discovered the shops from which they came.
Certain mediums have been subjected to seances
under test-conditions which at times have convinced
the investigators present that mechanical trickery was
precluded. Such was the case with Sir William Crookes
when investigating the Home phenomena, and of many
of Eusapia's investigators. Of course their judgment
is based merely upon ocular observation which cannot
always be exact. And it is interesting to notice that
there is a certain relation between the severity of the
test conditions and the success of the phenomena. The
early days of Spiritism show more astounding phe-
nomena than we have been accustomed to hear of later
when more rigorous control has been employed. Home's
phenomena were more marvelous than Eusapia's.
Genuine and Spurious Phenomena 129
If the conditions of the seance-room invite to fraud,
there are also ample methods of fraudulent production.
Almost every physical phenomenon has been success-
fully reproduced by mechanical means under conditions
not only similar to but at times less favourable than
those of the average seance-room.
We shall not attempt to describe the many methods
for lifting and moving objects, producing raps and all
kinds of sounds, causing objects to appear and disap-
pear, loosing tied cords (whereby the medium may
easily free himself in the cabinet), producing luminous
effects, "spirit-photographs," etc.; suffice it to say that
there is a profuse abundance of such methods known
to the sleight-of-hand artist. 1 On the other hand, none
of these methods would account for certain phenomena
of this order as they are reported to have been produced
by certain mediums, notably the "elongations" and
"fire-test" of D. D. Home. But to these cases we shall
return later.
The phenomena which convey intelligence are as
easily accounted for by fraud as those of a purely
physical character. We need make no new reference
to raps as occurring in "rapping-messages" and
"spirit-telegraphy." Slate- writing is easily performed
without the intervention of spirits. Both Slade and
Eglinton, the foremost slate-writing mediums, were
found to produce the phenomena by substituting for
the original slate a prepared one. 2 Mr. S. J. Davey
learned the tricks connected with this art, and gave per-
formances in broad daylight which baffled even such
critics as Mr. Podmore. 3
1 Hereward Carrington has devoted considerable space in his "The
Physical Phenomena of Spiritualism" to a description of a few of these
methods. See also Paul Cams, "The Old and New Magic," Chicago, 1906.
2 Podmore, "Studies, etc.," p. 95, and Criticism by Mrs. Sidgwick in
Journal, S. P. R., June, 1886.
3 "He produced a long message in Japanese for a Japanese marquis;
he made — or seemed to make — pieces of chalk under a glass describe
geometrical figures . . .; ... he materialized in strong light a woman's
130 Genuine and Spurious Phenomena
Planchette-writing, in so far as its physical part is
concerned, differs little from table turning. Direct
"spirit-writing" with pencil and paper may be per-
formed by sleight-of-hand as easily as any "apport"
phenomenon.
"Materialization" may, without great difficulty, be
staged in a dark room 1 with the aid of a few yards of
white netting previously impregnated with a luminous
substance. The performer, dressed in black and wear-
ing a black mask, is invisible in the darkness. He car-
ries the prepared netting in a small, black bag in his
vest-pocket 2 or keeps it concealed in the back of his
chair, and all he has to do is to take it out, let it appear
on the floor as a small, glowing ball which, as he un-
folds it, grows into a phantastic rising spirit-shape, and,
finally, wrapped round him as he takes off his black
mask and gloves, which have hidden face and hands
powdered with luminous substance, presents a life-like,
full-fledged "materialized" spirit.
Whole scores of "ghosts" have been introduced into
the seance-room by this method, and readily recognized
by the sitters as their departed parents, grandparents,
children, friends and relatives. Indeed, the most charm-
ing "spirit-queens" have been known to have returned
to the shadows of earth in quest of some pecunious
"affinity," to sweeten his life and empty his pocket-
book. 3
So far we have shown that there exist conditions and
methods which render the physical phenomena as a
whole exceedingly suspicious. That our suspicions are
not unfounded is eminently shown throughout the
head, which floated in the air and then dematerialized ; and the half-
length figure of a bearded man, in a turban, reading a book, who bowed
to the circle and finally disappeared through the ceiling with a scraping
noise." (Podmore, "Studies, etc.," pp. 104-105; see also Proceedings,
8. P. R., vi:416, 418.)
Harrington, Op. cit., pp. 230-275.
2 Ibid., pp. 250-251.
3 Ibid., pp. 258-260.
Genuine and Spurious Phenomena 131
history of the spiritistic movement, which, at least in
so far as physical phenomena are concerned, is so filled
with evidence of fraud that it would seem that genuine
productions were scarcely ever exhibited. The Fox
girls were exposed in fraud, 1 so were Anna Rothe, 2
Miss Cook, 3 Miss Wood, 4 Mrs. Mellon, 5 Messrs. Slade 6
and Eglinton, 7 Heme, 8 Williams and Rita, 9 Bastian
and Taylor, 10 Miss Showers, 11 Eusapia Palladino, 12 the
spirit-photographers, 13 the Australian, Bailey, 14 Charles
Eldred, 15 Craddock; 16 as a fact almost every pro-
fessional physical, and most psychic mediums have —
in many cases repeatedly — been detected in trickery;
and only the most amazing credulity coupled with
ignorance on the part of the masses can explain the
continued prosperity of the profession. 17 .... Nor
is fraud to be laid at the door of the paid medium alone,
for the desire to receive notice, to be extraordinary and
interesting and to be considered specially gifted has
1 See pp. 19-20.
2 Annales des Sciences Psychiques, 1894, p. 388; 1895, p. 53.
3 See p. 26.
4 Podmore, "Modern Spiritualism," vol. II, pp. 198, 112-113.
5 T. Shekleton Henry, "Spookland," pp. 50-51.
8 See p. 31 and Annales des Sciences Psychiques, 1905, p. 218.
T Podmore, Op. cit., pp. 206-207; "Studies, etc.," p. 100.
8 Podmore, "Modern Spiritualism," vol. II, p. 107.
"Ibid., p. Ill, and Annales des Sciences Psychiques, 1894, p. 333.
10 Podmore, "Modern Spiritualism," vol. II, p. 107.
"Ibid., p. 104.
"See p. 41.
"See pp. 26-27.
14 Annales des Sciences Psychiques, 1905, p. 218.
"Ibid., 1906, pp. 184 and 292.
"Ibid., 1906, pp. 320, 448.
"J. N. Maskelyne, a former professional medium, in "The Super-
natural," p. 183, says: "There does not exist, and there never existed,
a professional medium of any note who has not been convicted of trickery
or fraud." He evidently forgets the case of D. D. Home.
The author of "The Revelations of a Spirit Medium," a former
Spiritist who admits fraud in his own performances, states (p. 95) : "Of
all the mediums I have met, in eighteen years, and that means a great
many, in many phases, I have never met one that was not sailing the
very same description of craft as myself." See also Myers on "Resolute
Credulity" and "Spurious Mediumship" in Proceedings, S. P. R., xi:213-
234, and Journal, S. P. R., iii: 199-207.
132 Genuine and Spurious Phenomena
caused many an one to seek emergence from the com-
parative obscurity, which talent failed to dispel, in
parading an enviable intimacy with the great spirits
of the past before small circles of up-to-date society.
We have just mentioned that malobservation is not
excluded even on the part of the skeptical scientist and
critic examining the phenomena. But if we turn to the
great mass of evidence for genuine phenomena pub-
lished broadcast in magazines and newspapers by peo-
ple who do not attend seances in the capacity of critics
but whose credulity and disposition towards Spiritism
incline them to accept whatever is presented to them
no matter under what conditions, we shall find that it
is without any value whatsoever. And yet, it is this
kind of evidence which is placed before the vast, un-
critical public. That such an attitude not only facili-
tates, but positively invites, fraud goes without saying.
Mr. Myers gives some interesting data on credulity
and fraud in his articles on "Resolute Credulity" * and
"Spurious Mediiimship." 2 Add to this that the
medium, when the phenomena are slow in coming, may
receive help from fanatic sitters who know that the
spirits can cause them, and when for some reason or
other they fail, do what the spirits would have done.
But apart from credulity and fanaticism, many a
sensible and unprejudiced investigator will be deceived,
for it takes long training to be a good observer. One
must know and be prepared for tricks and avoid being
distracted by the methods which mediums use to con-
trol the attention of their sitters. It is extremely hard,
if not mostly impossible, to detect the methods of
professional jugglers. But jugglers are expected to
"perform" without mishap and failure, whereas the
medium can fail as many times as he wishes — and
blame it on the spirits — and choose for his phenomena
1 In Proceedings, 8. P. R., xi: 213-234.
2 In Journal, 8. P. B., iii: 199-207.
Genuine and Spurious Phenomena 133
moments when the attention of the observers is properly
diverted and other conditions are favourable. Even
detection of constant trickery is no more considered an
argument against the occurrence of genuine phenomena.
The a priori argument, as said, does not prove that
the whole of the physical phenomena is imposture. But
it goes to show how greatly they are open to suspicion
and certainly places on their side the onus probandi.
After all that has been said we feel fully justified in
refusing to accept as genuine a single physical phe-
nomenon in the absence of direct, positive evidence. In
seeking this we shall briefly review some of the results
obtained by scientific investigations, and particularly
by those associated with Psychical Research, reserving
the phenomenon of materialization for a special ex-
amination.
Investigation in the past is associated especially with
the names of Dr. Hare, Professor Zollner, and Sir
William Crookes. Mr. Moses, although never subject
to scientific examination, offers evidence at least in a
certain respect valuable. More modern times have had
a large number of investigators, experimenting with
several remarkable mediums, but we shall confine our-
selves here to the investigations conducted with Eusapia
Palladino whom Carrington hails as the greatest of all
physical mediums. 1
To begin with Professor Zollner we find that the only
accounts of his experiments are given by himself. 2 The
value of his written evidence depends entirely upon
whether the phenomena actually occurred as described
therein, or whether the medium, Slade, succeeded in de-
ceiving Zollner. There is nothing to corroborate
Zollner's testimony.
1 "In her may now be said to culminate and focus the whole evi-
dential case for the physical phenomena of spiritualism." — "Eusapia
Palladino and her Phenomena," p. 4.
2 In "Transcendental Physics."
134 Genuine and Spurious Phenomena
To this should be added the fact that Slade was
notorious for fraudulent performances outside the sit-
tings with Zollner 1 and even seems to have confessed
trickery. 2 Carrington 3 gives a rather detailed account
of the tricks by which the phenomena in question might
be produced, and also of the possible sources of error
in Zollner's observation ; and taking all together we are
forced to admit that Zollner's experiments furnish no
valid evidence for the genuineness of Slade's phe-
nomena.
We shall not detain ourselves with Dr. Hare's ex-
periments since it is generally admitted that the evi-
dence they offer for the genuineness of physical phe-
nomena is inferior to that of Zollner. 4
Sir William Crookes' experiments fall into three
parts: those conducted with Miss Cook for the investi-
gation of "materialization," those conducted with D. D.
Home covering physical phenomena in general and
change in weight in particular, and his observations in
regard to sounds.
Let us begin with D. D. Home. It has often been
stated that this gentleman holds the unique position in
the annals of Spiritism of being the only physical
medium who was never discovered in trickery. We can
adduce the testimony of only one person to the con-
trary. But this is in no way surprising if on the one
hand we consider the character of Home and his
presence which won for him the personal affection and
esteem of all those with whom he came in contact and
a priori inclined his audience to look upon him as a man
1 Podmore, "Modern Spiritualism," vol. II, pp. 87-90; Mrs. Sidgwick
in Proceedings, S. P. R., iv:56; Report of the Seybert Commission, pp.
56-59; Truesdell, "Spiritualism, Bottom Facts," passim; Carrington, "The
Physical Phenomena of Spiritualism," pp. 20-24.
2 Report of the Seybert Commission, p. 70.
3 "The Physical Phenomena of Spiritualism," pp. 24-47.
4 Dr. Hyslop says: "Hare's experiments . . . were not so good
as Zollner's" ("Borderland of Psychical Research," p. 237) ; See also
Podmore, "Studies, etc." p. 49.
Genuine and Spurious Phenomena 135
beyond suspicion ; on the other that this very audience —
people of society — gathered around him more to be
amused and entertained than to investigate his phe-
nomena, this with only a few notable exceptions, par-
ticularly Sir William Crookes, whose experiments with
Home we now propose to discuss. But let us first quote
a letter written in August, 1855, by Mr. Merrifield, and
bearing upon Home's phenomena: 1
". . . . Just as we were on the point of taking our
leave, the medium professed his willingness to give us
another sitting. Accordingly, we took our places at the
side of the table, the medium occupying the extreme
right, and a constant associate of his sitting opposite
to him. I sat nearly halfway between them, and there-
fore facing the windows. The table was circular, and
the semicircle nearest the window was unoccupied. The
lights were removed, and very soon the operations be-
gan. It was about eleven o'clock; the moon had set,
but the night was starlight, and we could well see the
outline of the windows and distinguish, though not
with accuracy of outline, the form of any large object
intervening before them. The medium sat as low as
possible in his low seat. His hands and arms were
under the table. He talked freely, encouraging con-
versation, and seeming uneasy when it flagged. After
a few preliminary raps somebody exclaimed that the
'spirit-hand' had appeared, and the next moment an
object resembling a child's hand, with a long, wide
sleeve attached to it, appeared before the light. This
occurred several times. The object appeared mainly
at one or other of two separate distances from the
medium. One of these distances was just that of his
foot, the other that of his outstretched hand; and when
the object receded or approached, I noticed that the
medium's body or shoulder sank or rose in the chair
1 Journal, 8. P. R., May 1903, pp. 77-78.
136 Genuine and Spurious Phenomena
accordingly. This was pretty conclusive to myself and
the friend who accompanied me; but afterwards, upon
the invitation of one of the dupes present, the 'spirit-
hand' rose so high that we saw the whole connection be-
tween the medium's shoulder and arm, and the 'spirit-
hand' dressed out on the end of his own."
In this connection it may be interesting to note that
Robert Browning was convinced "that the whole display
of hands, spirit utterances, etc., was a cheat and im-
posture." 1
We shall now return to Sir William Crookes and the
scientific investigation of Home's phenomena.
The experiment with the accordion was considered
by Sir William and his assistants as a crucial test. 2 It
is evident that Home could not have played the ac-
cordion under the circumstances. On the other hand
the alleged phenomenon is so extraordinary that we
can not accept its genuineness unless all possibilities of
prestidigitation or other forms of trickery can be elimi-
nated. This, we think, cannot be done.
We may well suppose that Home did not come un-
prepared ; rather he must have known what kind of phe-
nomena were expected, for Sir William states that the
experiments in his home were held for the purpose of
testing certain phenomena which had occurred under
Home's influence. Sir William had witnessed them
"some half dozen times" before. 3
1 Times (London), Nov. 28, 1902.
2 "Mr. Home still holding the accordion in the usual manner (be-
tween thumb and middle finger of one hand at the opposite end to the
keys) in the cage, his feet being held by those next to him, and his other
hand resting on the table, we heard distinct and separate notes sounded
in succession, and then a simple air was played. As such a result could
only have been produced by the various keys of the instrument being
acted upon in harmonious succession, this was considered by those pres-
ent to be a crucial experiment. But the sequel was still more striking,
for Mr. Home then removed his hand altogether from the accordion, tak-
ing it quite out of the cage, and placed it in the hand of a person next
to him. The instrument then continued to play, no person touching it
and no hand being near it." — "Researches, etc." p. 13.
3 Ibid., p. 10.
Genuine and Spurious Phenomena 137
Now, the music consisted of a few sounds, several
notes in succession and a simple air. What could have
been easier for Home than to produce this quantity of
music by means of a music-box carried concealed on
his person? The most natural conclusion, then, is that
the accordion did not play at all, and that the experi-
menters simply took for granted that the sounds from
the concealed music box issued from the accordion.
There is nothing in Sir William's account to suggest
that he ascertained the exact source of the music.
Sir William mentions the temperature in the room
but makes no record of the intensity of its illumination.
Yet, the value of visual observation would have been
greatly reduced had the light been dim. In connection
with his experiments with the spring balance appa-
ratus Sir William mentions that the light was ample
enough to show all that took place. 1 We do not know
whether this statement should be taken to include the
experiments with the accordion. But even with the
light from a gas jet, the space under the table where
the cage was placed must have been quite dark. Sir
William's assistant crept under the table where he ob-
served the accordion expanding and contracting while
Home's hand, which was holding it, remained still.
But it would not have been very difficult for Home to
produce these movements in the accordion to which the
air had access by the base key being open, 2 and oc-
casional minute jerks of his hand, which was concealed
in the comparative darkness under and close to the top
of the table, would scarcely have been detected. Had
a lamp been placed under the table the test would have
carried more weight, but Sir William would not have
failed to make mention of such precaution if it had been
taken.
1 "Researches, etc.," p. 36.
a "Researches, etc.," p. 12.
138 Genuine and Spurious Phenomena
A small, black silk cord with a hook would have
helped Home to complete the marvel. With some skill
in his fingers he could have fastened the hook in the
table above his hand and suspended the accordion from
the cord which would not have been visible in the dark-
ness under the table, and again introducing his hand
into the cage to remove the accordion he could also
have removed the evidence of the trick.
The music box and the cord are Mr. Podmore's sug-
gestion for an explanation of the phenomenon. 1 Sir
William must have foreseen criticism of this kind, for
he states 2 that on the afternoon of the experiment he
called for Mr. Home in his apartment and was present
when Home changed dress, thus being able "to state
positively that no machinery, apparatus, or contrivance
of any sort was secreted about his person." But what
could have prevented Home, who knew what kind of
phenomena would be expected, from slipping the music
box and cord into his top-coat pocket? So far as Sir
William's account shows, evidently nothing.
Next we come to the experiments with the spring
balance. Mr. Podmore thinks 3 that the weakness in
the evidence for the results reported consists in "that
Home, a practised conjurer, as the past record of him-
self and his followers entitles us to assume, dictated the
conditions of the experiment" This he did by declin-
ing to allow the capricious force of which he was master
to operate until the conditions were to his liking. This
is confirmed by Sir William's statement: 4 "The ex-
periments I have tried have been very numerous, but
owing to our imperfect knowledge of the conditions
which favor or oppose the manifestations of this force,
to the apparently capricious manner in which it is ex-
lt( The Newer Spiritualism," p. 51.
2 "Researches, etc.," p. 11.
3 Op. cit., pp. 52-53.
* "Researches, etc.," p. 110.
Genuine and Spurious Phenomena 139
erted, and to the fact that Mr. Home himself is subject
to unaccountable ebbs and flows in the force, it has
but seldom happened that a result obtained on one oc-
casion could be subsequently confirmed and tested with
apparatus specially contrived for the purpose." 1
Mr. Podmore's inference is that Home employed a
device such as "a loop of black silk, which would be in-
visible in the obscurity, passed over the distal end of
the board and attached at the other end to some part
of Home's person." 2 No doubt, this might have been
done in the obscurity by a person skilled in the art of
prestidigitation. And Mr. Podmore asserts that ob-
scurity probably was one of the necessary conditions
for the success of the experiment, basing himself on
the fact that at a certain occasion the light is reported
to have been so dim as scarcely to show the movement
of the board and index. 3 This, however, was not al-
ways the case, for Sir William expressly states — as we
have already mentioned — that the light was sufficient
to show all that took place.
And the difficulty increases when we consider the
results obtained with the more perfected apparatus. 4
The first experiment was made with a non-professional
female medium whose hands were held under con-
trol on the board of the apparatus while "percussive
noises were heard on the parchment, resembling the
dropping of grains of sand on its surface." 5 We can
not here adopt the explanation that the medium freed
one hand — in the manner known from Eusapia's
seances — for the light was sufficient for Sir William
to see a fragment of graphite on the membrane being
projected about l-50th of an inch simultaneously with
1 "Researches, etc."
2 Op. cit., p. 64.
3 Podmore, Op. cit., p. 53, and Proceedings, S. P. R., vi:110.
4 See p. 56.
5 Researches, etc., p. 39.
140 Genuine and Spurious Phenomena
the occurrence of the percussions. It should be noted
that the medium came fully ignorant of the nature of
the experiments. 1
Similar results were obtained with Home when hold-
ing his one hand above the membrane and about ten
inches from the surface, the other being under control.
The movements of the lever were, however, much
slower and not accompanied by the percussive vibra-
tions previously noticed. If the light had been dim,
Home would have been able easily to perform his task
with the help of a black silk cord with a small weight
suspended from his hand above the membrane. But
there is no information regarding the light, and the ex-
periment succeeded when Home was two to three feet
away from the apparatus. This, however, did not take
place until he had had time to study the experiment
and to procure suitable apparatus for its success. We
must admit the great difficulty in detecting the methods
of skilled prestidigitators, and the value of the evidence
is much lessened by the fact that at this stage of experi-
mentation Sir William was quite convinced that he had
discovered a new force the manifestation of which he
was witnessing.
While nevertheless fraud might have been excluded
by sufficient precautions, Sir William's account does
not bear out the actuality thereof, and the evidence we
now possess must consequently be considered incon-
clusive.
Home's levitations show but one remarkable ex-
ample — his reported floating in the air outside the
house. But the evidence for this phenomenon is very
faulty. First of all, Lord Lindsay was sitting with his
back to the window through which Home is alleged to
have floated into the room, and he judged only from
the shadow of Home which presented itself upon the
1 Researches, etc., p. 39.
Genuine and Spurious Phenomena 141
opposite wall. Having been warned by a whispering
voice that Home was to float out through the window
in the opposite room and in the same manner enter the
room where he was sitting, his Lordship heard the first
window open, saw the shadow on the wall, heard the
second window open in its turn, and then found Home
near it in the room. The rest was made up in his
imagination. 1 After all, the testimony of one who
examines the phenomena by turning his back upon them
and looking at their shadow does not carry inconvenient
weight. And he was already — previous to this inci-
dent — convinced of Home's power to levitate himself.
Lord Adare testifies to having heard the windows
raised and that Home appeared outside the window.
But he did not see Home appear outside the window,
he simply tells what he heard Lord Lindsay describe.
Captain Wynne, the third witness, says he can swear
to the fact. But there is no statement to show that
either of the three gentlemen had seen Home floating
outside the windows. Mr. Podmore thinks that Home,
having prepared the minds of the witnesses for the mar-
vel which was to take place, noisily opened the window
in the adjoining room, slipped back to the seance-room
under cover of the darkness, got behind the curtains,
opened the windows, and stepped on to the window
1 This report to the Sub-Committee of the Dialectical Society
(Dialectical Report, p. 214) reads: "I saw the levitations in Victoria
Street when Home floated out of the window. He first went into a
trance, and walked about uneasily; he then went into the hall. While
he was away I heard a voice whisper in my ear, 'He will go out of one
window and in at another.' I was alarmed and shocked at the idea of so
dangerous an experiment. I told the company what I had heard, and
we then waited for Home's return. Shortly after he entered the room I
heard the window go up, but I could not see, for I sat with my back to
it. I, however, saw his shadow on the opposite wall; he went out of the
window in a horizontal position, and I saw him outside the other window
(that in the next room) floating in the air. It was eighty-five feet from
the ground."
Two years later Lord Lindsay wrote from memory an account which
is given in Chapter II.
142 Genuine and Spurious Phenomena
ledge. 1 At least, there is nothing to show that the feat
was not accomplished in this or a similar manner.
Home also exhibited less exciting levitations, mostly
in complete darkness, but it is to be noted that either
the evidence of touch alone is given or, when the phe-
nomenon was produced in a dim light, Home's body-
was only partially seen. Under such circumstances it
would not have been difficult for him artificially to pro-
duce the impression that he was floating.
Mr. Podmore dismisses the evidence for Home's
elongation as insufficient and unreliable. 2 Lord Lind-
say's account of the phenomena he had witnessed was
written some time after their alleged occurrence and
Lord Adare's contemporary notes are too meagre to
elucidate the phenomenon. It seems difficult to find an
account which would convince us that the medium's
heels did not leave the ground at the moment when the
elongation took place. It is obvious that lacking this
point any evidence becomes inconclusive.
Finally there is the so-called fire-test. Mr. Podmore
quotes some cases which he thinks could without diffi-
culty be ascribed to the art of the conjurer. Now,
several methods are known whereby the phenomenon
may be staged, one consisting in preparing the part of
the skin which is to touch the coal with chemical sub-
stances such as alum or sulphuric acid, or, if the heated
object is to be placed on the tongue, covering this organ
with a layer of powdered sugar, which in its turn is then
covered with soap. Another method is found in sub-
stituting for the coal a piece of platinum-sponge the
upper part of which, as held in the hand, is made to
glow by application of hydrogen or alcohol.
It must be taken for granted that none of these
methods could have been used by Home. First of all,
it was often the sitters who had to undergo the test,
1(e The Newer Spiritualism," pp. 71-72.
3 Ibid., pp. 72-76.
Genuine and Spurious Phenomena 143
which fact excludes previous preparation of the skin.
And should we not give Sir William — a physicist and
chemist — credit for being able to distinguish between
charcoal and a piece of platinum sponge?
The evidence at hand, to our mind, shows cases quite
beyond the possibilities of prestidigitation, and Podmore
admits this of certain cases "if accurately recorded." 1
The handkerchief incident, 2 of course, is rather sus-
picious, for Home could have used two handkerchiefs,
substituting a previously prepared one for the handker-
chief he showed the sitters. But it is difficult to con-
tradict Lord Lindsay's evidence before the Committee
of the Dialectical Society and the last instance described
by Sir William Crookes, unless we appeal to collective
hallucination. 3
For the present we shall not enter upon a discussion
of the theory of collective hallucination. Granting that
Home's fire-test had an objective reality such as pre-
sented in the accounts which we have quoted, there is
lu The Newer Spiritualism," p. 80.
2 See p. 68.
3 Lord Lindsay's report on the "fire-test" reads as follows (Dialectical
Report, pp. 208-209) : "I have frequently seen Home, when in trance,
go to the fire and take out large red-hot coals, and carry them about in
his hands, put them inside his shirt, etc. Eight times I myself have held
a red-hot coal in my hands without injury, when it scorched my face on
raising my hand. Once I wished to see if they really would burn, and I
said so, and touched a coal with the middle finger of my right hand, and
I got a blister as large as a sixpence; I instantly asked him to give me
the coal, and I held the part that burnt me, in the middle of my hand,
for three or four minutes, without the least inconvenience."
"A few weeks ago I was at a seance with eight others. Of these, seven
held a red-hot coal without pain, and the two others could not bear the
approach of it; of the seven, four were ladies."
Sir William Crookes' report on the fire-test in Proceedings, 8. P. R.,
vi:103: "Mr. Home again went to the fire, and, after stirring the hot
coals about with his hand, took out a red-hot piece nearly as big as an
orange, and, putting it on his right hand, covered it over with his left
hand so as to almost completely enclose it, and then blew into the small
furnace thus extemporized until the lump of charcoal was nearly white-
hot, and then drew my attention to the lambent flame which was flicker-
ing over the coal and licking round his fingers; he fell on his knees, looked
up in a reverent manner, held up the coal in front, and said: 'Is not
God good ? Are not His laws wonderful V "
144 Genuine and Spurious Phenomena
nothing unique in this phenomenon, for occurrences of
similar nature have been recorded from various parts
of the world and quite apart from Spiritism. We refer
to the so-called fire-walk' which has been and still is in
vogue in many countries and of which Andrew Lang
gives an account in the Proceedings of the Society for
Psychical Research. 1 We mention the following in-
stances :
Colonel Gudgeon, three other Europeans and two
hundred Maoris walked with bare feet across the hot
stones of an oven twelve feet in diameter prepared for
that purpose by the natives of Rarotonga, Polynesia,
and neither he nor two of his European friends suffered
the slightest injury. The fourth in the party was badly
burned because he disobeyed the rules and turned round.
It is certain that no chemical preparation was applied
to the Europeans at least. To show the state of heat
of the stones the priest, who conducted the ceremony,
and who handed over to the fire-walkers the mana or
power over the fire, half an hour afterwards threw on
them a green branch which in a quarter of a minute was
blazing. The incident occurred in 1899. 2
Similar ceremonies are customary among the inhabit-
ants of the Fiji Islands, and Dr. Hocken, who witnessed
one of them, gives the following account thereof. 3
Seven or eight Fiji natives belonging to a clan which
possesses the power to execute the "vilavilairevo" or
fire ceremony walked across and around a stone oven
twelve to fifteen feet in diameter in which a fire had
been burning for thirty-six or forty-eight hours, the
leader remaining within for about one-half minute.
Immediately after he had entered leaves of the hibiscus
were thrown into the oven which they immediately
a Vol. xv : 2-15.
2 "Te Umer-Ti, or Fire Walking Ceremony," by Col. Gudgeon, British
Resident, Rarotonga, quoted by Andrew Lang, in Op. cit. pp. 4-6.
3 "An account of the Fiji Fire Ceremony," by Dr. T. M. Hocken,
F. L. S., quoted by Andrew Lang, in Op. cit., pp. 6-11.
Genuine and Spurious Phenomena 145
filled with clouds of hissing steam. Dr. Hocken caused
a thermometer to be suspended five feet and six inches
above the center of the hot stones, but after a few
moments it had to be withdrawn to escape destruction
by the heat and it was then found to register 282° Fahr.
He also examined two of the natives immediately be-
fore and after their performances, testing the skin of
their feet even with his tongue, but he neither found
traces of preparation nor injuries from the fire. The
power is considered hereditary.
A fire walk in Tokio was witnessed in 1899 by Colonel
Andrew Haggard, who tells us 1 that the performers
after an ablution in cold water walked through a fire
of red-hot charcoal, six yards long by six feet wide.
When afterwards examining their feet he found them
quite soft and without a trace of the effects of fire.
Mr. Stokes 2 saw thirteen persons during a ceremony
in India walking unhurt through a fire twenty-seven
feet long, seven and a half feet broad and a span deep,
while a boy who fell in the same fire was burnt to death.
Referring to fire-walks in India Dr. Oppert 3 states
that "the heat is unbearable in the neighborhood of the
ditch" in which it is built, but the walkers "as a rule do
not do themselves much harm."
In the Straits Settlements, Province of Wellesley,
six coolies prepared by a "devil-doctor" were observed
walking the full length of a trench twenty feet long,
six feet wide, and two feet deep, on a bed of red-hot
coal from a pyre of wood four or five feet high, which
had been burning four hours. They then walked into
water. None of them showed the slightest sign of in-
jury, although later one who fell was terribly burned. 4
*Col. Andrew Haggard in The Field, May 20, 1899, p. 724, quoted by
Andrew Lang in Op. cit., p. 11.
2 In "The Indian Antiquary," vol. II, p. 190, quoted by Andrew Lang,
in Op. cit., p. 12.
s "Original Inhabitants of India," p. 480, quoted by Andrew Lang in
Op. cit., p. 12.
*Op. cit., pp. 12-13.
146 Genuine and Spurious Phenomena
Other cases are recorded from the Fiji Islands,
Benares, Trinidad, Spain and Bulgaria. 1
It should be mentioned that photographs were taken
during some of those performances and Mr. Lang's
article especially refers to one taken by Lieutenant
Morne of the French Navy and published in the Poly-
nesian Journal, 2 and to another in the possession of Mr.
Basil Thompson of New York.
Mr. Lang comes to the following conclusion: 3 "For
my part I remain without a theory, like all European
observers whom I have quoted. But in my humble
opinion, all the usual theories, whether of collective
hallucinations (photographic cameras being halluci-
nated), of psychical causes, of chemical application,
of leathery skin on the soles of the feet, and so on, are
inadequate."
If Spiritism is the solution let the mediums try it!
In the meantime Home's case remains unexplained.
It would be impossible within the scope of this
treatise to attempt a criticism of the Palladino phe-
nomena. No medium has been more thoroughly ex-
amined and the accounts of over twenty years of in-
vestigation by men of high ability are sufficient in them-
selves to fill numerous volumes. We have the records
from over twenty series of investigations by scientific
bodies, and also a vast literature containing com-
mentary on and criticism of these records, accessible
to all who are interested in the matter; but for the
reasons stated we shall not enter into the subject fur-
ther than to indicate the main steps in the investiga-
tion of Eusapia as a whole and to state the conclusions
to which a study of her case has brought us.
*For historical cases see: Mneid, VII, 800; XI, 784 et seq.; Pliny,
Hist. Nat., VII, 2; Silius Italicus, V, 175.
2 Vol. II, No. 2, p. 105.
3 Op. cit., p. 14.
Genuine and Spurious Phenomena 147
The investigations fall into three main periods, each
forming a more or less logical and independent series
conducted under the supervision of partly different
groups of investigators, the first beginning with the
labors of the Milan Commission in 1892 1 and ending
with the Cambridge sittings in 1895, the second includ-
ing a number of experiments chiefly by French and
Italian savants, and the third and last conducted by
members of the English Society for Psychical Research
and including sittings in New York before representa-
tives of the American public.
Professor Lombroso's experiments with Eusapia in
Naples, which led him to accept her phenomena as
genuine, had opened the eyes of scientific men to the
seriousness of the problem which her case offered, and
as a result a body of illustrious savants, including Pro-
fessors Schiaparelli, Director of the Observatory of
Milan, and Gerosa, the physicist, Dr. Ermacora, M.
Aksakov, Councillor to His Majesty of Russia, Dr.
Charles du Prel of Munich, Professors Charles Richet
of the Sorbonne, and Buffern, and M. Finzi, met in
October, 1892, in the latter's home in Milan for the
purpose of examining Eusapia's phenomena. 2 The in-
vestigation covered seventeen sittings at which were
observed phenomena such as telekinesis, once in full
light, table movement without contact, apport with
the hands of the medium tied loosely to those of her
controllers, impressions of fingers on smoked paper,
levitation of the medium, apparitions and touchings of
hands, contact with human faces, but the most striking
1 Various experiments preceded and led up to those of the Milan
Commission, notably those of Chiaia in 1888 and Lombroso and others in
1891.
2 Proceedings, 8. P. R., ix: 21 8-225; Annales des Sciences Psychiques,
Jan.-Feb. 1893; Flammarion, "Mysterious Psychic Forces," pp. 151-161;
Carrington, "Eusapia Palladino and Her Phenomena," pp. 29-34; Podmore,
"The Newer Spiritualism," pp. 89-93.
148 Genuine and Spurious Phenomena
and best observed phenomena were those of levitation
of the table and alteration of the medium's weight, both
occurring in full light. The report of the sittings con-
tains a declaration signed by all the sitters with ex-
ception of Prof. Richet, and stating that while the
results did not always come up to their expectations,
and while in the greater number of cases it had been
impossible to apply the rules of experimental science
regarded as indispensable for obtaining certain and in-
contestable results in other fields of observation, they
did not feel justified to assert that the whole perform-
ance had been fraudulent, although this might ulti-
mately prove to be the simplest explanation. 1 Richet
comes to the conclusion that although the phenomena
were absurd and unsatisfactory, it seems difficult to
attribute them to conscious or unconscious fraud or to
a series of deceptions; nevertheless, conclusive proof
that there was no fraud on Eusapia's part, or illusion
on the part of the observers, is wanting.
We shall not tarry over the less striking phenomena
which almost all occurred in darkness. But a few
words might be said about the alteration of the
medium's weight and the table levitations, because these
*We quote from Flammarion's ''Mysterious Psychic Forces," which
gives a reproduction of the report — pp. 151-152. The signed declaration
reads as follows: "The results obtained did not always come up to our
expectations. Not that we did not secure a large number of facts ap-
parently or really important and marvellous; but, in the greater num-
ber of cases we were not able to apply the rules of experimental science
which, in other fields of observation, are regarded as indispensable in
order to arrive at certain and incontestable results. The most important
of those rules consists in changing, one after the other, the methods of
experiment, in such a way as to bring out the true cause, or at least the
true conditions of all the events. Now it is precisely from this point
of view that our experiments seem to us still incomplete."
"It is very true that the medium, to prove her good faith, often
voluntarily proposed to change some feature of some or the other ex-
periment, and frequently herself took the initiative in these changes. But
this applied only to things that were apparently indifferent, according
to our way of seeing. On the contrary, the changes which seemed to us
Genuine and Spurious Phenomena 149
phenomena were ranked as carrying superior evidence,
particularly because of having been observed in good
light. Kichet has appended photographs of the levita-
tions to his report in the Annates. 1
The first experiment with the medium's weight
registered a change of seventeen and a half pounds, but
the apparatus employed was not a very suitable one
and no conclusion was reached. A better instrument
was then devised consisting of a platform suspended
by the four corners and attached to a lever which would
register the weight automatically. A change in position
of an object on the platform would not affect the
registration.
While Eusapia was resting on the platform certain
slight upward movements were observed, lasting not
more than twenty seconds. But it should be noted that
although Richet and Schiaparelli assert that she
touched neither floor nor table, her dress was in con-
tact with the floor,, and that no results were obtained
when such contact was prevented, and, furthermore,
that the observers were not certain that the registration
of change in weight did not take place at the very
moment when Eusapia took hold of the hand of one of
their number. In the presence of such conditions there
is absolutely no evidence to show that the recorded
necessary to put the true character of the results beyond doubt, either
were not accepted as possible or ended in uncertain results.
"We do not believe we have the right to explain these things by the
aid of insulting assumptions, which many still find to be the simplest
explanation, and of which some journals have made themselves champions.
We think, on the contrary, that those experiments are concerned with
phenomena of an unknown nature, and we confess that we do not know
what the conditions are that are required to produce them. To desire
to fix these conditions in our own right and out of our own head would
be as extravagant as to presume to make the experiment of Torricelli's
barometer with a tube closed at the bottom, or to make electrostatic ex-
periments in an atmosphere saturated with humidity, or to take a photo-
graph by exposing the sensitive plate in full light before placing it in
the camera. However, it is a fact that the impossibility of varying the
experiments in our own way has diminished the worth and the interest
of the results obtained, by depriving them of that rigorous demonstration
which we are right in demanding in cases of this kind, or, rather, to
which we ought to aspire."
1 Annates des Sciences Psychiques, 1893.
150 Genuine and Spurious Phenomena
change was not fraudulently produced by the medium.
There were both partial and complete levitations of
the table and a special apparatus was employed to
register the pressure brought to bear on it, upward
when Eusapia's hands were held on the table, down-
ward when under the table. About seven pounds pres-
sure in either direction was registered during partial
levitations, the end of the table, where the medium was
sitting, suffering the pressure. The hand control seems
to have been quite effective. The report says: 1 "In
all the experiments which precede, we gave our atten-
tion principally to a careful inspection of the position
of the hands and feet of the medium; and, in this
respect, we believe we can say that they were safe from
all criticism. Still, a scrupulous sincerity compels us
to mention the fact to which we did not begin to call
attention before the evening of October 5th, but which
probably must have occurred also in the preceding ex-
periments. It consists in this, that the four feet of the
table could not be considered as perfectly isolated dur-
ing the levitation, because one of them at least was in
contact with the lower edge of the medium's dress."
.... "One of us having been charged with the duty
of hindering this contact, the table was unable to rise
as before, and it only did rise when the observer in-
tentionally permitted the contact to take place." The
reporter then asks: "Now, in what way is it possible
for the contact of a light dress-stuff with the lower ex-
tremity of the foot of a table to assist in the levitation?"
Well, we shall see !
Professor Richet, wishing to continue the experi-
ments with Eusapia with a view to obtaining evidence
of a more satisfactory character, invited some distin-
guished men to investigate her mediumship in his home
on the He de Roubaud. His invitation was accepted
1 See Flammarion, "Mysterious Psychic Forces," p. 155.
Genuine and Spurious Phenomena 151
by Sir Oliver Lodge, Mr. F. W. H. Myers, and Dr.
Ochorowicz, and by Professor and Mrs. Henry Sidg-
wick and Sir William Crookes, who arrived for the later
part of the sittings. The experiments which began in
July, 1894, were after some time transferred from the
island to Carquieranne. 1
Four sittings were held and the usual phenomena
were exhibited, including raps, tilts and levitations of
the table in full light, telekinetic phenomena of a cer-
tain variety, playing of musical instruments, touches,
faces, and so forth, the most remarkable ones consist-
ing in the winding of a music box, which then began to
play and finally was torn from the string by which it
was suspended, and in the turning of a key in a door
seven feet from the medium, which key subsequently
was brought to the table and again replaced in the key-
hole.
Richet, Lodge and Myers were convinced that some
of the phenomena they had witnessed were due to super-
natural causes and Sir William Crookes also seems to
accept this conclusion; the Sidgwicks were impressed
but not convinced. In his report, however, Lodge offers
no explanation but asserts that his conviction is mainly
based on his observation of telekinetic phenomena in
sufficient light to see the objects move, those being the
simplest and most definite. And he argues that if the
genuineness of some of the phenomena, which would
seem impossible, is established, the rest will be the more
easily accepted. 2
1 See Oliver Lodge's report on the sittings in Journal, 8. P. R., vi : 306-
360; Carrington, "Eusapia Palladino and Her Phenomena," pp. 38-51;
Podmore, "The Newer Spiritualism," pp. 93-97; Hodgson's criticism in
Journal, 8. P. B., vi: 36-55; Reply to Hodgson by Myers, Lodge, Richet
and Ochorowicz, Ibid., vii: 55-79.
2 Sir Oliver Lodge thus concludes his report on the sitting, in Journal,
8. P. R., vi:360: "However the facts are to be explained, the possibility
of the facts I am constrained to admit. There is no further room in my
mind for doubt. Any person without invincible prejudice who had had
the same experience, would have come to the same broad conclusion, viz.:
That things hitherto held impossible do actually occur. If one such fact
152 Genuine and Spurious Phenomena
The report was sent to Dr. Hodgson, whose long ex-
perience and great ability in detecting trickery in
mediumistic performances was well known, and in a
lengthy reply he shows that the phenomena as described
could all have been performed by Eusapia using a
special method of freeing one hand or foot. 1 Hodgson's
criticism did not disturb the conviction of either Richet
or Lodge, but Myers could not deny feeling the weight
of his argument. 2 The discussion continued and re-
sulted in Hodgson's acceptance of an invitation to come
and witness Eusapia's phenomena.
Dr. Hodgson, who then was secretary for the Amer-
ican Society for Psychical Research, came to England
in 1895, and sittings with Eusapia were arranged in
Mr. Myers' home in Cambridge. 3 The seances which
were held in a series during the months of August and
September were attended, besides Hodgson and Mr.
is clearly established, the conceivability of others may be more readily
granted, and I concentrated my attention mainly on what seemed to me
the most simple and definite thing, viz.: the movement of an untouched
object, in sufficient light for no doubt of its motion to exist. This I have
now witnessed several times; the fact of movement being vouched for by
both sight and hearing, sometimes also by touch, and the objectivity of
the phenomena being demonstrated by the sounds heard by an outside
observer,* and by permanent alteration of position of object. . . .
The effect on an observer is usually more as if the connecting link, if
any (between object and living organism of medium), were invisible and
intangible, or as if a portion of vital or directing energy had been de-
tached, and were producing distant movements without apparent con-
nection with the medium. . . . The result of my experience is to con-
vince me that certain phenomena usually considered abnormal do belong
to the order of nature, and, as a corollary to this, that these phenomena
ought to be investigated and recorded by persons and societies interested
in natural knowledge."
1 Journal, 8. P. R., vii: 36-55.
2 For their replies to Hodgson and that of Ochorowicz, see Journal,
8. P. R., vii: 55-79.
3 Journal, 8. P. R., vii: 131, 148; Canington, "Eusapia Palladino and
Her Phenomena," pp. 51-57 ; Podmore, "The Newer Spiritualism" pp. 97-
98; Flammarion, "Mysterious Psychic Forces," p. 168.
*Dr. Ochorowicz from the outside heard the key, which later was
brought to the table, turn in the door.
Genuine and Spurious Phenomena 153
and Mrs. Myers, by Mr. Nevil Maskelyne, Miss Alice
Johnson, and Professor and Mrs. Sidgwick.
The result of the Cambridge experiments was to con-
firm beyond any doubt Dr. Hodgson's hypothesis, for
fraud was detected again and again in actual operation
and the experimenters unanimously adopted the con-
clusion that they had witnessed nothing but trickery.
There are several points to be noted. First of all
the tricks were found to be effected by Eusapia using
one hand or foot which she succeeded in freeing from
the control employed. Sometimes, it seems, she em-
ployed her head. Mr. Myers states that the experi-
menters in several cases at first sight were favorably
impressed with the phenomena, and only by making
changes in the conditions were able to ascertain that
fraud was practiced. This goes to show what undoubt-
edly would have been the result had they been content
with mere observation and not insisted upon changing
the conditions. It also shows that Eusapia possessed
great skill in prestidigitation which could have been
gained only by years of systematic trickery. Fraud
was attempted even when the tests were at their best,
and, Myers states, practiced both in her waking state
and in her real or simulated trance. 1
The Cambridge exposure led the Society for
Psychical Research to drop the investigation of
Eusapia. But the world was not convinced. Hardly
had the news of the exposures been published before
a storm of discussions broke loose, and arguments for
^rom F. W. H. Myers' report in Journal, 8. P. R., vii:133: "I can
not doubt that we observed much conscious and deliberate fraud, of a
kind which must have needed long practice to bring it to its present level
of skill. Nor can I find any excuse for her fraud (assuming that such
excuse would be valid) in the attitude of mind of the persons, several of
them distinguished in the world of science, who assisted in the inquiry.
Their attitude was a fair and open one; in all cases they showed patience,
and in several cases the impression first made on their minds was dis-
tinctly favorable. With growing experience, however, and careful ob-
servation of the precise conditions permitted or refused to us, the existence
of some fraud became clear; and fraud was attempted when the tests
154 Genuine and Spurious Phenomena
and against Eusapia made their appearance both in
the literature devoted to the subject and in the English
daily press.
Dr. Maxwell severely criticized the results of the
experiments on the grounds that the attitude of the
investigators towards Eusapia was one of haughtiness
and disdain, which made her ill at ease and prevented her
from making use of her mediumistic powers. He adds
that the unaccustomed climate coupled with the undue
length of the sittings exhausted her. She was physic-
ally and morally unfit for the task imposed upon her. 1
But this is partly in contradiction to Myers' state-
ment, 2 in which he says that he fails to find an excuse
for Eusapia's fraud in the attitude of mind of those
present, which was a fair and open one, free from im-
patience. Both Myers and the Sidgwicks had been
sitting with Eusapia before, and it would be strange
if persons of their insight in matters psychological
should have failed to correct or at least make due al-
lowances for so adverse conditions.
Mr. Carrington has no difficulty in pointing out the
exact cause of Eusapia's failure. It has always been
well known that she would resort to trickery under lax
control, and the lax control employed at Cambridge in-
duced her to practice fraud at every seance. 3
were as good as we were allowed to make them, quite as indisputably as
on the few occasions when our holding was intentionally left inadequate
in order to trace more exactly the modus operandi. Moreover, the fraud
occurred both in the medium's waking state and during her real or
alleged trance.
"I do not think there is adequate reason to suppose that any of the
phenomena at Cambridge were genuine."
Professor Sidgwick in Journal, 8. P. R., vii:231, says: "Inasmuch as
trickery has been systematically practised, apparently, by Eusapia
Palladino for years, I propose to ignore her performances in the future as
those of other persons engaged in the same mischievous trade are to be
ignored."
1 In "Metaphysical Phenomena," quoted by Carrington in "Eusapia
Palladino and Her Phenomena," pp. 55-56.
2 See p. 153, note 1.
z "Eusapia Palladino and Her Phenomena," p. 54: ". . . there is a
reason for the fraud that Eusapia resorted to at Cambridge, and those
Genuine and Spurious Phenomena 155
Of course, what he says contradicts Mr. Myers'
statement that the control was good except on a few
occasions when laxity was allowed. And she attempted
trickery when the tests were as good as they could be.
Both Mr. Myers and the Sidgwicks were present at
Richet's sittings with Eusapia in 1894 and consequently
knew the manner of control employed there. Why
should they now be satisfied with laxer control? And
they also knew that Eusapia would resort to fraud when
the control was not sufficiently strict. Our main argu-
ment against the critics is that they contradict or ignore
the facts stated in the report on the experiments.
Eusapia's reverses at Cambridge did not greatly
shake the faith of her continental investigators and ad-
mirers, nor of Sir Oliver Lodge. Between the years
1895 and 1907 no less than twelve different series of
experiments were undertaken by different savants in
France and Italy, among whom appear besides the
names of Lombroso, Richet and Ochorowicz, those of
Professor Morselli, Doctors Foa and Herlitzka, M.
Bergson, M. and Mme. Curie, Professor Botazzi and
of many others. The Institute Gen6rale Psychologique
of Paris arranged a series of sittings extending over
four years (1905-1908) and including no less than
forty-three sittings. 1
The phenomena during this period showed little or
no variation from those previously presented. In the
investigators who have had much experience with her had no difficulty
in pointing out exactly what the cause of this was. It has always been
well known that if Eusapia were allowed to trick her sitters she would
do so, and the policy of the English investigators had been, not to endeavor
to prevent phenomena by rigorous control, but to allow great laxity,
to permit her to substitute her hands when she desired, and merely note
the results. Eusapia, finding that she could effect substitution of hands
with ease, and apparently without detection, naturally resorted to this
device at each seance. . . ."
1 See Carrington, "Eusapia Palladino and Her Phenomena," pp. 57-151.
156 Genuine and Spurious Phenomena
beginning table-levitation, telekinesis and apport
mainly filled the seances, later apparitions and partial
materializations came into prominence, while a favored
few were allowed to witness more complete materializa-
tions and even experience the more personal and inti-
mate phases of this marvel.
Taken as a whole the new investigations do not in-
spire much confidence. A number of accounts and re-
ports impresses us above all with the credulity and
apparently uncritical attitude of the investigators. The
narrative often runs off in the wildest romance, the
tables and objects no longer being moved about by in-
visible forces, but taking life they execute a mad panto-
mime of dancing, speaking and laughing.
The most interesting feature of this period of in-
vestigation is the employment of physical apparatus
for testing the genuineness of the phenomena. Pro-
fessor Lombroso aided by Dr. Imoda and Dr. Andenino
held sittings in Turin in 1907, at which a "tambourine
Marey" was placed on a table near the cabinet and con-
nected with rubber tubes with a cardiograph in the
cabinet and a Morse apparatus on the experiment table.
The object in employing this apparatus was to obtain
on the smoked surface of the "tambourine" a dia-
grammatic registration of pressure exerted by the
medium on the Morse key and at the same time that of
the invisible force on the button of the cardiograph and
to ascertain whether the two impressions would be
synchronic. According to the report published in La
Stampa and quoted at length by Carrington 1 the ap-
paratus began to register at the fourth seance, drawing
a diagram corresponding to the pressure on the cardio-
graph in the cabinet, and this happened while the
medium's hands were in the hands of her controllers.
It is also stated that the distance between the medium
lt( Eusapia Palladino and Her Phenomena," pp. 89-100; see particularly
pp. 93 and 99-100.
Genuine and Spurious Phenomena 157
and the cabinet was such that it would have been im-
possible for her to reach the cardiograph. The experi-
ment fully convinced the reporter that the instrument
had registered an unknown force. But as will be seen,
the report as it stands does not offer adequate evidence
for the absence of fraud. 1
To begin with, the desired double registration of
synchronic pressure, partly on the Morse key on the
seance table, partly on the cardiograph in the cabinet,
failed to occur. No doubt, to effect it by trickery would
have been no easy matter. And thus we are deprived
of an automatic record of the synchronism between the
movements of the medium's hands or body and those
of objects in the cabinet so frequently observed at
Eusapia's seances. This is the more lamentable as it
might have helped to dispel our suspicion that there is
a more intimate relation between the two movements
than that of mere synchronism.
The account states that the distance between the
medium and the cardiograph was such as to exclude
the possibility of the medium manipulating the instru-
ment. No doubt, the reporter has his grounds for such
a statement. But, was the distance measured? And
what, precisely, did it measure? We do not know, but
at the beginning of the seance a hand issued from the
curtain near the head of one of the controllers (who
1 From Carrington, Op. cit., pp. 99-100: "Dr. Andenino thought sadly
of his Marey apparatus, which for three evenings had not been used, and.
looked to see if the smoked paper had not been touched, when suddenly
a slight sound indicated that the needle of the apparatus was moving.
Dr. Andenino at once put the tambourine in action, and our ears per-
ceived for a few seconds the scratching of a pen, which made long jumps
on the smoked surface of the tambourine in such a manner as to corre-
spond to the pressure exerted inside on the cardiograph, tracing a curious
and variable diagram. The cabinet was quite empty and the medium's
hands were, as always, in the hands of the controllers. Moreover, the
distance between the cardiograph and the medium's chair was such that,
even had she wished to, she could not have succeeded in pressing it with
her hands.
"This phenomenon finally eliminates all suspicion. We have no longer
merely the testimony or our senses, but that of a metal instrument.
158 Genuine and Spurious Phenomena
was further removed from it than was the medium) and
seized his hand, and later the curtain swelled out and
advanced to his hand. Evidently the distance between
the sitters and the cabinet could not have been very-
considerable, and Eusapia usually insisted upon sitting
close to the curtain.
Again, there is the rubber tube leading from the
"tambourine" to the cardiograph, and a pressure on
which would have affected the recording needle. Was
this tube out of Eusapia's reach? The report gives us
no information on that point. Nor does it show that
the hand and foot control was such as to prevent
Eusapia from resorting to her usual trick.
In the course of his experiments with Eusapia Palla-
dino in the same year Dr. Foa placed on the table a
toy piano the keys of which were capable of manipula-
tion, and covered it with a cardboard box which was
fastened down with sealed ribbons. Of course, it
would have been impossible for the medium to touch
the keys unless the box were removed, a thing which
would necessitate the breaking of the seals. The piano
was heard to play when the lights had been turned out,
but subsequently it was found that the box had been
unfastened and that one of the ribbons was missing. 1
It would be tedious to record further experiments
with automatically recording apparatus; be it enough
to state that in every case where the apparatus has been
adequately protected from manipulation by the medium
one of two things has resulted: either the protecting
material has been broken or removed, and registration
obtained, or else, when this could not be done, the ap-
paratus has failed to register, and thus, there is not one
instance of proof of absence of fraud given by means of
automatic registration. 2
1 See Carrington, Op. cit., pp. 101-102.
*Ibid., pp. 103, 105, 108, and Podmore, "The Newer Spiritualism" p.
102.
Genuine and Spurious Phenomena 159
The investigation undertaken by the Institute Gen-
erate Psychologique was carried out by a committee in-
cluding M. Jules Courtier, Secretary of the Institute,
MM. d'Arsonval, Ballet, Richet, Perrin, M. and Mme.
Curie and others. M. Courtier published the official re-
port in two parts, the first of which is a collection of
photographs taken at the sittings, while the second con-
tains a description of the phenomena observed, a psycho-
physiological study of the medium, an account of the
physical conditions surrounding her, and, finally, critical
consideration. 1
The physical examination of Eusapia's person and
that of the air in the cabinet failed to reveal anything
that is not found in other mortals and their surround-
ings. As a fact, the whole of the considerable labor of
the members of the Institute brought to light nothing
of a startling character, and its result was chiefly nega-
tive. The critical part is mainly concerned with the
unsatisfactory character of the control which Eusapia
would allow. Rarely does she consent to have both hands
held but insists upon holding one of them on the hand
of her neighbor. The same is the case with her feet,
her right foot having a sore corn which makes her un-
able to sustain the pressure of her neighbor's foot upon
it. And the committee is of the opinion that the only
effective foot control would be that exerted by a per-
son holding the medium's feet under the table. But
Eusapia is very particular in regard to the position of
her observers, and as a rule she will permit none under
the table. Nor will she permit an observer behind her
or near the scene of action, consequently the controllers
also have to play the role of main observers, a thing
which necessarily strains their attention, and makes
them liable to be diverted from their control by the oc-
currence of unexpected phenomena. Another source
1 For summary of the phenomena see Annals of Psychical Science,
July-Sept., 1909, pp. 400-422. See also Carrington, Op. cit., pp. 129-134.
160 Genuine and Spurious Phenomena
of distraction is created by Eusapia's request for con-
versation among those present. All attempts to intro-
duce more satisfactory conditions of test were invaria-
bly rejected by Eusapia.
We shall now refer to some particular observations
of interest. 1 One night when the seance-room was dimly
illuminated by the faint gas light from the street
Eusapia was sitting with M. Courtier as her right and
M. de Mech as her left control. The latter then noticed
her freeing her right hand, at the same time placing her
left little finger between two fingers of M. Courtier's
left hand so as to make him believe that he had hold of
her right thumb. At this moment a white arm was seen
opening the curtain and a head made its appearance
thrusting itself with a cry towards M. Courtier, who
then felt the touch of two hands on his shoulders and
through the curtain the contact of a face with his face.
Eusapia had just freed herself from her two controllers,
and so rapid were her movements that when the shock
of being touched was over M. Courtier found her right
hand on his left.
At one of the seances Eusapia's chair and feet rested
upon a platform so arranged that possible changes in
her weight would be registered, and it was ascertained
that for each levitation of the table or of other objects
there was a corresponding increase in her weight.
There were also experiments with a small balance, and
the usual results were obtained. The balance was sur-
rounded with a wooden frame with linen or wooden
panels to fit, and it was not until first the panels and
then the frame had been removed that she succeeded
in moving the balance. When the top of the balance
was covered with lamp-black she was unable to affect it,
and when a balance having a disc of paper was em-
ployed, it moved down, but the paper crackled just as
1 Report, pp. 524-525.
Genuine and Spurious Phenomena 161
it would if pushed down with a stretched hair or thread.
Once during similar experiments an isolated observer
saw a hair between her hands. 1
After their four years of investigation the members
of the committee passed the verdict that whereas fraud
had been practiced by Eusapia they hesitated to say
that fraud is the final conclusion, and the methods of
automatic recording occasionally employed exclude the
possibility of hallucination as an explanatory factor.
In general, they are of the opinion that her phenomena
are losing in power, a result, no doubt, of her growing
old, and that she resorts to fraud in order not to disap-
point her clients.
In 1908 the Society for Psychical Research decided
to reconsider the case of Eusapia, and Mr. Carrington
with the Honorable Everard Feilding and Mr. Baggal-
ly, who is an amateur conjurer, went to Naples, where
sittings were arranged with the celebrated medium.
In all, eleven seances were held, and a stenographic
record was kept, giving, besides an account of the phe-
nomena as observed by the investigators, also detailed
notes on the conditions of control, light, etc., as they
were at the time when the different phenomena oc-
curred. 2
The value of the investigation, we think, has been
justly estimated by Mr. Podmore, who writes: 3
"The Committee are certainly not inferior in general
capacity to any previous investigators, and their practi-
cal experience is probably unrivaled. The record is as
nearly as possible perfect. No other record of the
physical phenomena of spiritualism, it may be said, is
of any value beside it. And yet the record
1 Report, p. 521.
2 For the report see: Carrington, "Eusapia Palladino and Her Phe-
nomena" pp. 152-240, and Proceedings, 8. P. R., xxiii: 309-570.
8 "The Newer Spiritualism," p. 141.
162 Genuine and Spurious Phenomena
is at critical moments incomplete, and at almost every
point leaves obvious loopholes for trickery
The events of the three most important seances 1 can be
readily explained if we assume, what the record itself
seems to indicate, that a single person was hallucinated
and a single sense, the sense of touch. We
can not blame the individual members of the Committee.
Rather, we must recognize that the task which they set
themselves to perform is probably beyond human
power. In no other field of human activity is the
strained and unremitting exercise of every sense fac-
ulty for several consecutive hours demanded by the cir-
cumstances. ,,
We regret that an adequate criticism of this highly
interesting report would be too lengthy to find a place
here. Mr. Podmore reaches his conclusion as to its evi-
dential value by a process of elimination, the validity of
which we do not think can be refuted and which we
shall represent in its main outline.
Of the eleven seances, eight were held with members
of the Committee controlling the medium on both
sides, 2 and one of those was a complete failure. 3 Dur-
ing the three remaining seances when other persons
were in full or partial control the greatest abundance
of "higher" phenomena took place. 4 It is very signifi-
cant that this latter group should show a great
abundance of "higher" phenomena, and it may not be
simply coincidence that it occurred when the control
was in the hands of "outsiders." At any rate the very
fact of "outside" control necessarily reduces the value
of this group.
Of the larger group one seance was a failure, leav-
ing seven for our consideration. Of these three were
1 Seances V, VI, VII. See Podmore, Op. cit., pp. 133 et seq.
a Seances Mil, V-VII, IX, X.
3 Seance X.
4 Seances IV, VIII, XI.
Genuine and Spurious Phenomena 163
held with Messrs. Carrington and Feilding controll-
ing, 1 and the remainder with the control of Mr.
Baggally and Mr. Feilding, 2 the former having taken
the latter's place by request of the medium, excepting
one, when Mr. Carrington and Mr. Baggally con-
trolled. 3 The first of these groups shows hardly any
"higher" phenomena — the only exceptions being the
transportation of a small table from the cabinet to the
seance table, 4 and the appearance of a square-looking
head on a long, black neck at a time when the Feilding
control was interrupted. . The transportation of the
table took place when the light was lowered to a degree
allowing the sitters to "distinguish merely the outlines
1 MIL
a V-VIL
3 IX.
4 The following description is given in the report, quoted from Carrington,
Op. cit., pp. 175 et seq. :
(Eusapia's legs were tied by means of ropes to the chairs of the con-
trollers, the ropes being first passed round each ankle, knotted, and then
carried to the chair legs, where they were securely fastened. — Op. cit., pp.
172-173— Feilding (F) right control, Carrington (C) left.) "11:30 P. M.
C. — The left curtain has blown right out on to the table.
C. — My right hand was under the table firmly holding the medium's
left hand.
F. — I have hold of her right hand continuously in her lap.
C. — Medium holds my right hand firmly.
F. — The medium kicks with her right foot violently on mine.
C. — She kicks with her left foot also.
C. — Her left hand raises my riffht hand towards the curtain.
F. — Objects in the cabinet rattle on the table.
F. — Medium asks me to put my left arm on her shoulder. Her right
arm is around my neck.
C. — With her left hand medium is holding my right hand on the
table.
C. — Objects in the cabinet fall over on the table. She grasped my
right hand firmly in her left hand at the time this was going on and
pressed on my right foot with her left foot.
F. — I held her right hand on the table with my left and the tips of
both her feet under the table with my right hand.
C. — My left hand holds her head. I am holding her left hand in my
right.
"Immediately after this, the small table, which had been placed in the
cabinet and upon which rested the various musical instruments, climbed
up of its own accord on to the seance table. It came up, remaining behind
the curtains, so that it was invisible. Several objects remained on the
surface of the table — kept there by the pressure of the curtain upon them.
It came up at an angle of about forty-five degrees, and, while it was en-
164 Genuine and Spurious Phenomena
of the medium's body, and the details of her head and
hand upon close inspection. ,, 1
Mr. Carrington in his "Physical Phenomena of
Spiritualism" gives a number of interesting examples
of the skill of conjurers in untying and tying ropes
with which they have been bound. 2 With a little skill
in the art Eusapia could have freed herself, and this
may well have taken place when the kicking occurred.
Under such circumstances she could have used one foot
with which to bring about the phenomena. Now, it
is true that Mr. Feilding is on record as having held the
tips of her feet — but, perhaps, one of her shoes was
empty.
deavoring to clamber up on the seance table by a series of jerks, I placed
my hand and elbow upon its surface and pressed downward in an at-
tempt to force it to the floor. I experienced a peculiar elastic resistance,
however, as though the table were strung on rubber bands and was un-
able to force it downward. I continued this struggle for several seconds,
then yielded and allowed the table to clamber on to our seance table,
which it almost succeeded in doing. While this was happening, we veri-
fied, several times, that our control of head, hands, elbows, feet and knees
was secure."
1 Carrington, Op. cit., p. 175.
2 pp. 143 et seq. The following is a description of the Davenport
Brothers' performance (pp. 154-155) : "The first task is the binding of
the two Americans. All present agree in selecting, for the performance
of this delicate task, a veteran naval officer, who is expert in knots of
every description, and in whose skill every one appears to have the ut-
most confidence." The ropes are tested and the men searched. "The
Americans step into the cabinet, and place themselves on the seats to
which they are to be tied. Our naval representative takes a cord, marks
it, to make sure that there is no substitution ; he takes note of its precise
length, and then, by means of regular 'sailors' knots,' hitherto reputed
invincible, he ties up, first one brother, then the other. He pinions their
arms to their sides, ties their legs firmly together; in fact, he so ties and
lashes them to their seats and to the cross rails, that every one regards
the defeat of the Americans as a foregone conclusion; they must, beyond
a doubt, be driven to cry for quarter." . . . Scarcely have the doors
to the cabinet been closed, "than we see appear . . . the arms of the
right hand prisoner — still rosy with the friction of the famous 'sailors'
knots.' ... A little later, and the three doors (to the cabinet) are
opened. We see the two brothers, with smiling countenances, step down
from the cabinet freed from their bonds, which they now carry in their
hands. More than ten minutes had been occupied in tying them up; a
single minute had sufficed for their release.
"The first feat concluded, the young men again step into the cabinet,
and take their seats. The cords are laid in a heap at their feet, and the
doors closed. Two minutes later, the doors are opened, and we find the
mediums again in bondage."
Genuine and Spurious Phenomena 165
The second group has three seances with "higher"
phenomena, and one, when Mr. Carrington had taken
Mr. Feilding's place, completely devoid of them. 1
Throughout the three seances the higher phenomena
occurred on the right side of the medium, which was
controlled by Mr. Baggally. They all occurred within
reach of Eusapia's right hand and foot, and conse-
quently could be the result of trickery on her part if
we assume that Mr. Baggally was deceived in think-
ing that he was in touch with her limbs in question.
Mr. Podmore gives three reasons for thinking that
this was actually the case. 2 First, Eusapia's right hand
is reported as resting on or upon Mr. Baggally's left
hand, while her left generally is securely held by the
other controller. Secondly, on many occasions the
curtain was covering his arm and hand or he was hold-
ing the medium's hand through or under it. These
two circumstances can not fail to have weakened Mr.
Baggally's control, and consequently to have aided
Eusapia in fraudulent performances with her right
hand. Finally, she was often found to go through the
well-known preliminaries for substitution of hands, and
this occurred just before the phenomena were observed.
Taken all in all these circumstances can not fail to
force us to admit that there is not sufficient evidence to
deny the possibility of fraud in the seances. 3
Mr. Carrington, being anxious to establish the genu-
ineness of Eusapia's phenomena before savants of the
United States, brought her to New York in 1909, where
several sittings were held towards the end of that year
and in the beginning of 1910. At the first sittings on
December 13, 16 and 18 there were present Mr. G. B.
1 No. IX.
2 "The Neiver Spiritualism," pp. 133-135.
3 This opinion is upheld also by Mr. W. S. Davis; see Am. Journal.
8. P. R., iv: 401-424.
166 Genuine and Spurious Phenomena
Dorr, Professor Hugo Munsterberg and others, Pro-
fessor Trowbridge of Princeton taking part in the
second seance. 1 The phenomena consisted mainly of
levitations of the table, movement of objects from the
cabinet, swelling of the curtain and touches. The levi-
tations took place in good light, but the rest of the phe-
nomena occurred when the light was so poor that ob-
jects were hardly discernible. 2
After the first two seances the sitters were quite puz-
zled, and unable to explain what they had witnessed.
During the third seance while Professor Miinster-
berg was controlling on the left a young man had, un-
seen by the medium, crawled upon the floor into the
cabinet, where he saw Eusapia's left foot fishing about
for objects. He immediately seized the foot, Eusapia
let out a yell and the seance was broken up. It is inter-
esting to note that while Eusapia's foot actually was
in the cabinet Professor Munsterberg continuously felt
the pressure thereof on his right foot. In his article he
states that the medium had lifted her foot freed from
the shoe to the height of his arm and was fishing with
it in the cabinet. On the strength of this statement we
would think that what he felt pressing against his foot
was Eusapia's empty shoe. But Mr. Carrington 3 re-
fers to a letter from the man who caught her foot, and
who is not at all sure that her heel was bare, and fur-
thermore states that the foot as a matter of fact was
not bare. We can not settle the disputed point, but
the fact is nevertheless significant, and should be noted
that while her foot was actually free, Professor
Munsterberg had the definite sensation of touch with
it.
*G. B. Dorr in Journal, 8. P. R., xiv:267 et seq.; Prof. Hyslop in Am.
Journal, 8. P. R., iv:169; Hugo Miinsterberg in The Metropolitan Maga-
zine, Vol. 31, No. 5, pp. 559-572 (Feb. 1910); Flournoy, "Spiritism and
Psychology" p. 282, and Carrington's Introduction, pp. 16, 17; Hyslop,
"Eusapia Palladino" ; Podmore, "The Newer Spiritualism," p. 143.
2 Journal, 8. P. R., xiv:2C8.
3 Flournoy, "Spiritism and Psychology," p. 284, translator's note.
Genuine and Spurious Phenomena 167
In April new sittings were held in the house of Pro-
fessor Lord of Columbia University, 1 and while
Eusapia's attention was drawn in other directions two
controllers secreted themselves on the floor under the
table where they could observe how Eusapia un-
noticed by the ordinary controllers would free one foot,
and with it perform the phenomena of table levitation,
swelling of the curtain, movement of objects in the
cabinet, and so on. There, at least, we have positive
proof of fraudulent production, gained by the fact that
Eusapia was unaware of the presence of the controllers
under the table.
A new series of five sittings was held in Naples in
November and December, 1910. 2 The first of these,
attended by Count and Countess Solovovo and Mr.
Feilding, was a failure, and the phenomena observed in
the third, fourth and fifth were in the opinion of three
sitters mainly, and in that of Mr. W. Marriott wholly,
fraudulent. The second seance showed only insignifi-
cant phenomena and led to no conclusion.
During the sittings Eusapia was noticed to shake
the curtain, throw it over her shoulder, pull at it with
her hands or elbow, and kick it. She would use her
left foot for producing the phenomenon of touch and
for moving objects, while her elbow was employed for
upsetting the cabinet-table. There is a curious ex-
ample of her releasing one hand without effecting sub-
stitution. Mr. Feilding and Mr. Marriott distinctly
saw Eusapia removing her hand from its position rest-
ing upon the back of Countess Solovovo's hand, on the
table and under the curtain. Yet, the Countess had
the distinct impression of its continuous grasp. 3 Count
1 Collier's Weekly, May 14, 1910.
1 Proceedings, 8. P. R., xxv: 57-69.
8 Ibid., p. 58.
168 Genuine and Spurious Phenomena
Solovovo ascribes this fact to tactile hallucination in-
duced by the medium, 1 whereas Miss Alice Johnson
thinks it was due to a "negative hallucination," an
everyday fact, whereby the sensation of touch often will
remain for some time after actual contact with an object
has ceased. 2 Whatever may be the explanation, the fact
remains, and is of greatest value in showing the unsatis-
factory character of tactile control.
We have devoted considerable space to the investi-
gations of Eusapia Palladino's mediumship. As will
have been seen the twenty years of labor expended
upon a study of her phenomena has failed to bring
positive evidence for their ever being genuine. On the
other hand, while fraud and fraudulent methods have
been found in abundance, we can not positively say
that all the phenomena are spurious. Nevertheless,
while granting so much, we think that there is a very
strong argument for the probability that not a single
phenomenon exhibited by the medium was genuine.
First of all, the usual method of control employed
at her seances is fully inadequate for preventing fraud
being successfully practiced. This has been pointed
out in detail in connection with the investigation by the
Institute of Paris. She invariably dictates the con-
ditions of control, providing for one hand and foot be-
ing freed, and preventing observers from placing them-
selves in inconvenient positions to her. It is impossible
for the two controllers, whose duty it is to watch her
hands and feet, to fulfill this duty and at the same time
observe the phenomena. She generally refuses to sub-
mit to methods which would prevent her using her legs
and feet in the performances, such as screens placed
round her knees and feet, or, when she submits to them,
phenomena cease to occur.
1 Op. cit., p. 60.
2 Ibid., p. 67-68.
Genuine and Spurious Phenomena 169
Only a few phenomena take place in good or toler-
able light — chiefly table levitation and telekinesis. The
majority are exhibited in almost complete darkness
when the inadequacy of the control is greatly increased.
The cabinet will always remain a source of suspicion,
and in Eusapia's case not only do the best phenomena
originate in the cabinet, but they grow stronger the
closer she sits to the cabinet. 1 She will not allow an
observer in the cabinet, nor between her and it. The
curtains play an important role in her performances,
their swelling out till they touch and envelop the
medium or one of the controllers, or at least their hands
and arms, often being a preliminary to other phe-
nomena. Touches and blows are usually administered
through the curtain. Furthermore, her dress seems to
partake in the function of the curtains; at least up to
the Naples seances in 1908 table levitation could not
be obtained unless her dress was in contact with one
of the legs of the table.
At times photographic control has been employed,
and as often as the photographs have revealed ap-
parently genuine phenomena the arrangements in their
making have been directed by Eusapia. But the
fallacy of photographic control will be shown by the
following incident. The Committee of the Institute
was making photographs of levitations of objects,
which are reproduced in its report. There are three
photographs taken from a position facing the medium
and showing a foot-stool against the background of
the dark curtain apparently floating above the head of
the medium. But a fourth photograph taken at the
same moment as the third, but from the side, shows
the same stool resting on her head. She ceased to
levitate the foot-stool after this exposure. 2
1 Carrington admits this — "Eusapia Palladino and Her Phenomena/
p. 329.
2 Podmore, "The Newer Spiritualism" p. 106.
170 Genuine and Spurious Phenomena
The phenomena occur at Eusapia's will or at the will
of "John King" and are often announced a moment be-
fore their occurrence. Mostly they are exhibited so
near the medium that she could easily have effected
them with her hands or feet. There is not a single
phenomenon on record which could not in itself have
been reproduced by a conjurer, occasionally with the
aid of insignificant apparatus.
Eusapia's methods of trickery, including that of
substitution of hands and feet, when detected by her
observers has revealed a skill which would postulate
years of training. This was the opinion of the Cam-
bridge investigators. When phenomena occur her
body executes convulsive movements which would
largely conceal fraud on her part.
The abundance and quality of her phenomena de-
pend upon the constitution of her audience. With
French and Italian controllers and observers they have
reached a greater height than with those of the more
phlegmatic temperament of the Englishman. During
the Naples seances in 1908 hardly a single phenomenon
of importance occurred while Mr. Carrington was in
control. The first sittings with a certain audience are
never as good as subsequent ones, and they improve
gradually, in proportion as the sitters gain conviction
in her favor. It would seem that she depends for her
success upon the benevolent frame of mind of her ob-
servers. Gradually she convinces them that her phe-
nomena are genuine, and thus, gradually she puts them
off their guard and influences their imagination. That
she depends on psychological causes for her success
will be shown by the fact that she has been caught in
fraudulent production with her hands and feet while
her controllers were convinced that they were in touch
with theirs. We refer to her fishing in the cabinet
with her right foot, at the New York sittings, while
Professor Miinsterberg was certain that he felt this
Genuine and Spurious Phenomena 171
same foot pressing against his, and Mr. Carrington de-
clares that the foot in question, when caught, was in
its shoe; and to her performance with her hand in
Naples in 1910, while Countess Solovovo had the dis-
tinct impression of its being held against hers. It has
been frequently recorded that a pressure of her hands
and feet against those of her controller precede her
phenomena.
Finally all experiments undertaken with automati-
cally registering apparatus of one kind or other, so con-
structed that manipulation would be excluded or re-
corded, have either failed to show even the slightest
symptoms of phenomena, or else recorded that fraud
had been perpetrated.
The phenomena of materialization have been ex-
hibited by a great many physical mediums under the
ordinary conditions of test, and perhaps the most re-
markable case is that of Katie King, Sir William
Crookes' spirit-guest. While other "materialized
spirits" have made their appearance in seance-rooms
merely to be seen for a moment, and to deliver some
message, Katie, in apparently full human form and
with all the properties of life, would remain with Sir
William for hours, allow herself to be touched and
photographed — and also kissed — and engage in the
most natural manner in the conversation of the com-
pany.
The very idea of a spirit being "materialized" into
such complete human likeness, including clothing to all
appearances of the same description as the productions
of human dressmakers, would make one inclined to re-
ject the whole affair as a bold imposture, were it not
for the testimony of so eminent a scientist as Sir Wil-
liam, and it is because of his testimony, and only on
that ground, that we think the case should be given a
full and close consideration.
172 Genuine and Spurious Phenomena
We are not here concerned with the question of the
possibility of the phenomenon as presented in the ac-
counts published by Sir William, for no more here
than in regard to other physical phenomena are we able
or justified in dogmatizing. In accordance with the
principles we have stated before we wish to establish
whether or not the evidence at hand gives positive
proof that the phenomenon is genuine. And in Sir
William's own words the question, in so far as we can
see it, resolves itself to this, whether "when the form
which calls itself 'Katie' is visible in the room, the body
of Miss Cook is ... . actually in the cabinet or is
not there." 1
The first seance reported by Sir William was held
in the house of Mr. Luxmore, the cabinet being a back
drawing-room separated by a curtain from the front
room where the company was sitting. The cabinet hav-
ing been examined Miss Cook entered it, and "after
a little time the form Katie appeared at the side of the
curtain, but soon retreated, saying her medium was not
well, and could not be put into a sufficiently deep sleep
to make it safe for her to be left."
Sir William admits that the figure was startlingly
life-like and in the dim light prevailing resembled Miss
Cook. But he finds sufficient evidence to prove that
the phenomenon was not a case of impersonation by
Miss Cook in the fact that "a sobbing, moaning sound,
identical with that which Miss Cook had been making
at intervals the whole time of the seance, came from be-
hind the curtain where the young lady was supposed
to be sitting." This evidence he considers unshakable. 2
To our mind this greatly weakens the value of any
evidence put forth by Sir William, who ought to have
known that by some skill in ventriloquism Miss Cook
could easily have staged the marvel.
1 Researches, etc., p. 102.
2 Ibid., pp. 102-3.
Genuine and Spurious Phenomena 173
Sir William presents the following cases as giving
"absolute proof" of Katie and Miss Cook being two
separate material beings.
The first case is that of a seance of March 12, 1874,
held in Sir William's home, 1 the library serving as
cabinet. Having retired to the cabinet after some time
of conversation with the sitters Katie again appeared
at the curtain and asked Sir William to come into the
library and lift her medium's head. The cabinet was
dark and Katie was clothed in her white robes and
turban. Sir William writes: "I immediately walked
into the library up to Miss Cook, Katie stepping aside
to allow me to pass. I found Miss Cook had slipped
partially off the sofa, and her head was hanging in a
very awkward position. I lifted her onto the sofa, and
in so doing had satisfactory evidence, in spite of the
darkness, that Miss Cook was not attired in the 'Katie'
costume, but had on her ordinary black velvet dress,
and was in a deep trance. Not more than three seconds
elapsed between my seeing the white-robed Katie
standing before me and my raising Miss Cook onto the
sofa from the position into which she had fallen." 2
Katie reappeared upon Sir William's returning to his
post of observation.
First of all, the cabinet was dark, and it necessarily
must have taken Sir William some time to reach the
couch on which Miss Cook was found lying. He esti-
mated this time to be at the most three seconds, but he
did not verify this by his watch — he could not have
verified it in the darkness. Supposing that the Katie
who met him at the curtain in reality was Miss Cook
attired in a turban and with a white robe over her black
velvet dress, what would have prevented her from
hastily discarding the "Katie dress" and flinging her-
self upon the couch before it could be reached by Sir
1 Researches, etc., pp. 105-107.
3 Ibid., p. 105.
174 Genuine and Spurious Phenomena
William, and then, upon that gentleman's leaving the
cabinet, again assuming it? The hypothesis presup-
poses nothing beyond a little alertness on her part.
Katie then promised to show herself together with
the medium, and Sir William again entered the cabinet
illuminated by a phosphorus lamp. But all he saw was
Miss Cook, Katie having completely disappeared.
The second case is recorded from a seance at Hack-
ney on March 29th the same year. Katie had been
walking about the room for nearly two hours, during
which time she had taken Sir William's arm on several
occasions and even allowed him to embrace her. He
testifies that there was nothing to suggest that he did
not hold a young lady in his arms. Finally, carrying
the phosphorus lamp in his hand, he followed Katie
into the cabinet, where he began to feel about for Miss
Cook, whom he then found in her black costume crouch-
ing on the floor and to all appearances senseless. Then
raising the lamp he saw "Katie standing close behind
Miss Cook. She was robed in flowing white drapery
as (he) had seen her previously during the seance/'
Holding Miss Cook's hand he now three times moved
the lamp from one figure to the other, satisfying him-
self that it was really a living woman lying before him
and that the white-robed form had an objective reality.
Moreover, he saw Katie's face when she moved and
smiled on him. Finally, upon a sign from Katie, he
left the cabinet. 1
Let us first note that the seances usually were held
in Sir William's home, but that this particular one was
given in a house in Hackney. We are told nothing re-
garding the arrangement of the seance-room and the
cabinet doors, windows, etc. During the previous
seances Sir William had become convinced of Katie's
identity. In order to present proof to the public he
1 Researches, etc., pp. 105-107.
Genuine and Spurious Phenomena 175
was desirous of being able to give a record of having
seen Miss Cook and Katie simultaneously, and Katie
had promised to show herself together with Miss Cook.
There is absolutely nothing to show that Miss Cook
did not have a confederate introduced into the cabinet
at the proper moment, and the role the confederate
would have to play was an easy one. She did not have
to move or talk, but merely in the light from a phos-
phorus lamp look like a girl draped in white, smile, and,
upon sign from Miss Cook, dismiss Sir William with
a gesture. Absolutely any young woman could have
done it.
In a previous chapter we have referred to photo-
graphs taken both of Miss Cook and of Katie, which
show slight differences in the bodily structure of the
"two ladies." How easily this could have been ar-
ranged, by stretching, tip -toeing or slightly bending
the knees, and by turning the face differently for differ-
ent exposures, seems almost superfluous to point out.
In the whole of the evidence presented by Sir Wil-
liam to prove that Katie King was not identical with
Miss Cook, or, at least on one occasion, with a con-
federate, there is nothing whatsoever to carry con-
viction.
The phantom of the Villa Carmen showed the same
likeness to life as did Katie King. 1 Prof. Richet in
his report says that it was not the medium disguised,
nor a confederate parading in Arab costume, and af-
1 Richet in The Annals of Psychical Science, Oct. -Nov., 1905, says (pp.
269-270): "This personality is neither an image reflected by a mirror,
nor a doll, nor a manikin. Indeed, it possesses all the attributes of life.
I have seen it emerge from the cabinet, walk, go, and come into the room.
I have heard the sound of its footsteps, its breathing, and its voice. This
hand was articulated, warm, flexible; I have been enabled through the
drapery with which it was covered to feel the wrist, the carpal and the
metacarpal bones. . . . The phantom also blew through an India-
rubber tube into a flask of barite water, which bubbled, proving that
the respiration of this phantom produced carbonic acid . . ."
176 Genuine and Spurious Phenomena
firms that he took all necessary precautions against
fraud, but he fails to give us the details of these pre-
cautions.
At the time of the experiment with the barite water,
Aischa, the negress, was sitting, supposedly with Mile.
Marthe, in the cabinet, and when Bien Boa, standing
inside the cabinet and close to the curtain, bent for-
ward to blow into the water, Richet says that he "dis-
tinguished clearly Aischa seated far away from Bien
Boa, and Marthe." He goes on to say: "I could not
see Marthe's face very well; but I recognized the skirt
and the chemisette she was wearing, and I saw her
hands." 1 M. Delanne, however, saw Marthe's face.
Even granting that Marthe did sit in the cabinet
while this took place, we must not leave out of sight
the fact that she had smaller sisters who might easily
have been introduced into the cabinet. The photo-
graphs appended to M. Richet's report overwhelm-
ingly suggest a rather crude amateur make-up. The
one opposite p. 276 shows a big form before the opening
of the curtain, resembling a bed sheet, and the arm of
a girl seated at some distance. The next 2 gives the
picture of a face with black beard and "pickelhaube"
covered with a sheet. Both beard and "pickelhaube"
may have originated in Nuremberg in so far as appear-
ances are concerned. Facing the following page is a
photograph showing the same figure of Bien Boa stand-
ing in the opening of the cabinet, and also Aischa seated
in a chair within. There is no photograph giving a clear
view of the whole trio.
There is only one way to prove the reality of ma-
terialization, and it is amazingly simple. After the
materialized form has appeared, let it be isolated from
the medium and investigated while the cabinet at the
same time is subjected to a separate scrutiny. If Katie
1 Ibid., p. 270.
3 Opposite p. 280.
Genuine and Spurious Phenomena 177
King or Bien Boa had dematerialized in the hands of
their investigators after the cabinet had been thoroughly-
searched and the medium (if there) examined, we
should have believed. But now we believe not.
We have saved the case of W. Stainton-Moses till
the last. It is very difficult to pronounce upon his phe-
nomena, for there are no other records than his own
and those made by members of the Spear family from
his dictation while in trance. 1 He was never subjected
to scientific investigation — was never even controlled
during his performances. Our only evidence for his
phenomena, then, is his own authority and that of the
Spears.
Ordinarily this fact would dismiss his case as purely
unevidential. But when we take into account the char-
acter of Mr. Moses as a clergyman of the Church of
England, an Oxford man, and a scholar, known by all
who came in contact with him as a gentleman through
and through, 2 it would seem incredible that at any
time he could have resorted to deliberate fraud. And
furthermore, there would have been no purpose in his
defrauding, for he never gave public seances and drew
no advantages from his spiritistic career.
Mr. Myers considers his phenomena genuine, 3 and
no doubt, on account of his close acquaintance with
Moses, has a right to his opinion. Podmore, on the
other hand, refuses to admit their supernormal causa-
tion, but at the same time allows for the absence of de-
liberate deception in so far as Moses is concerned. He
reminds us, however, of the presence of young children
1 The following are the records of Moses* seances now in existence :
"Spirit Identity," by W. S. Moses — out of print; "Human Nature," con-
temporary numbers; Mrs. Spear's Notes in "Light"; Posthumous papers
in Proceedings, 8. P. B., vols, ix and xi.
2 See F. W. H. Myers' sketch in Proceedings, 8. P. R., viii: 597-669.
s "Human Personality," vol. II, pp. 223-37, 540-41, 546-49, 551-54, 583-
87, etc.
178 Genuine and Spurious Phenomena
in the house of Dr. Spear, suggesting that they might
have had a hand in the spirit maneuvers. 1
The more we study the Moses case, the more we come
to the conviction that if it should be accepted as ex-
hibiting anything, it is a typical case of self-delusion on
the part of the medium, or, in inadequate terms, of un-
conscious deception. For while there is nothing to
show that the phenomena were ever genuine, nor that
they exceed the possibilities of ordinary manipulation,
there is all reason to believe that Mr. Moses would not
have lowered himself to conscious deception. We shall
return to his case in a later chapter.
Our brief survey so far has shown, we think, the ab-
sence of positive evidence for genuine physical phe-
nomena. The psychical phenomena show a very differ-
ent aspect. Entering upon them we are no longer con-
cerned with the possible substitution of mechanical
action for the claimed or supposed action of unknown
forces or spirits, but confronted with phenomena of a
mental order the reality of which can be verified only
from the accounts of those who experience them.
Automatic writing and speaking constitute the main
and most interesting phenomena in this group, and in
so far as the rest are concerned their actuality is no
longer questioned. As we have already said, these lat-
ter phenomena do not properly belong to Spiritism,
and they find their natural explanation outside of
spiritistic theories.
In our investigation of the psychical phenomena we
shall, therefore, confine ourselves to those known as
automatic speaking and writing. Of course, there are
fraudulent mediums who obtain their knowledge from
natural sources, and even simulate the state of trance.
1 "Studies, etc," pp. 116-133; "Modern Spiritualism," vol. II, pp. 280-
288.
Genuine and Spurious Phenomena 179
Yet, a study of the records of automatic script and
utterance will convince the unprejudiced inquirer that
all is not fraud or coincidence. 1
If we discard, then, undoubtedly numerous cases of
simulated trance and of intelligence obtained from
mediums' blue books or from other sources and de-
liberately given out in the form of messages from the
dead, we find a residue of instances in which the trance-
state is genuine and the intelligence given automati-
cally, at least without any intention to defraud on the
part of the medium. All investigators of the Piper
case rank it in this class, 2 to which we should prefer to
add those of Mr. Moses, Mrs. Thompson, 3 the Verralls,
Mrs. Holland and Mrs. Forbes, not excluding other
cases not mentioned in this treatise. In face of what
is generally accepted as a fact a discussion of this point
would be to no purpose.
So far we have termed the phenomena genuine with-
out considering their actual cause. The intelligence
usually purports to come from persons departed and
this point in itself is still open to debate. The en-
tranced medium is in an abnormal condition in which
other personalities than the normal waking self appear,
and it is in the state of trance that the messages take
form and are delivered. Whatever may be their actual,
*Mr. Podmore says {"The Newer Spiritualism," pp. 145-146): "I
should, perhaps, state at the outset, as emphatically as possible, that it
seems to me incredible that fraud should be the sole explanation of the
revelations made in trance and automatic writing. No one who has made
a careful study of the records and is sufficiently free from prepossession to
enable him to form an honest opinion, will believe that any imaginable
exercise of fraudulent ingenuity, supplemented by whatever opportune-
ness of coincidence and laxness on the part of the investigators, could con-
ceivably explain the whole of these communications."
2 Podmore in Proceedings, S. P. R., xiv: 50-78; Mrs. Sidgwick in Ibid.,
xv : 16-38; Andrew Lang in Ibid., xv: 39-52; Prof. W. R. Newbold in Ibid.,
xiv: 6-49; Dr. Hodgson in Ibid., xiii:248 et seq. To these may be added
the testimony of Lodge, W. Leaf, William James, Profs. Hyslop and Sidg-
wick, Myers, Pvichet and others.
3 Dr. Hodgson accuses Mrs. Thompson of fraud ( see Proceedings, 8.
P. R., xvii : 138-161 ) but even to Podmore this accusation seems unwar-
ranted (see "The Newer Spiritualism," p. 158).
180 Genuine and Spurious Phenomena
objective source, their subjective reality, as found in
the mind of the medium, corresponds to their expres-
sion in speech or in script. In this degree, then, we feel
justified in accepting the records as genuine a priori,
and the problem confronting us will be to determine,
from a study of their contents, whether the messages
could have a natural source or whether they give posi-
tive proof of preternatural origin. Obviously here, as
in the case of the physical phenomena, we can not ac-
cept a preternatural element in the absence of positive
proof. But before proceeding to such inquiry we shall
consider certain facts and theories which would con-
tribute to the elucidation of the matter before us.
CHAPTER VI.
Spiritism and Psychology.
The phenomena of Spiritism which are not obviously-
associated with deliberate fraud are invariably pro-
duced in the presence of certain individuals known as
mediums. Considering therefore the phenomena in gen-
eral as mediumistic, that is to say as depending upon
certain individuals in the absence of whom they do not
occur, we find in them a striking analogy with phe-
nomena, in themselves of an obviously natural order,
appearing in abnormal mental states and with hypno-
tized persons, such as, besides the hypnotic state itself,
cases of suggestion, dissociation of the personality,
automatism, thought transference, clairvoyance, etc.
There are then to all appearances, and in so far at least
as their association is concerned, two analogous orders
of phenomena, those of Spiritism and those pertaining
to the realm of psychology, and in order to appreciate
and arrive at a conclusion regarding the nature of the
former we propose to institute a comparative study of
both.
While the constitution of our psychical life, or per-
haps more definitely of our own personality or Ego,
and the relation of its varied phenomena to purely
psychical or psycho-physiological causes has not in all
its details and aspects been scientifically established, and
we therefore are unable to reason from thoroughly
known principles, the ensemble of authenticated phe-
nomenal facts has been incorporated in theories, the
tentative acceptance of one or other of which becomes
necessary for an intelligent treatment of the subject.
The authenticated facts, however, have a probative
value independently of the theories in which they are
182 Spiritism and Psychology
found incorporated, and while it may become not only
convenient but necessary to employ the terminology
they furnish, we base our conclusions, not upon the
hypothetical principles implied in the terminology, but
upon the facts themselves upon which they rest.
It is not our intention to enter on speculation regard-
ing human personality; whatever may be the different
conclusions of various schools of psychology, we ac-
cept the principle of an individual and personal unity
of the Ego, at the same time admitting the complexity
of its constitution. This admission forms the basis of
two different theories regarding the constitution of the
Ego which we shall present prior to some of the facts
upon which they are based.
The most ordinary everyday experience tells us not
only of the complex nature of the Ego, but shows that
what goes to make up my own Self is broader than that
self of which at any given moment I am conscious. As
a fact, the conscious Self embraces but a small portion
of the whole Ego, which includes not only conscious
thought, memory, experience and action, but also im-
pressions non-consciously received and later perhaps
emerging into consciousness, latent memory of what
formerly was conscious, certain processes of association
of ideas, and largely that whole, incessant activity
which goes to make up the ensemble of vital function.
We shall briefly state two theories which we have
found helpful in coordinating and systematizing the
psychological phenomena to which we have referred.
Dr. Grasset's system of "polygonal psychology" treats
the question of human personality from a psycho-
physiological point of view, while that of Frederic
Myers, the theory of the "subliminal self," deals with
the subject more purely psychologically. In main they
follow the same leading outlines, admitting in the Ego
a fluctuating interaction between its normally con-
scious and subconscious strata.
Spiritism and Psychology 183
Mr. Myers 1 considers a human being as a spiritual
and permanent entity, a soul, of which our conscious
self is but a small portion. This entity he compares to
a solar spectrum the visible region of which is extended
at both ends in the extra violet and the ultra red rays.
Similarly our supraliminal or ordinary consciousness,
constituting a small proportion of the whole self and
particularly adapted to terrestrial life, is extended on
the one side in inferior faculties now lost, but formerly
at the disposal of our ancestors, i. e., the power to in-
fluence physiological functions at will, on the other in
superior faculties of which we do not have free use in
this existence but which occasionally manifest them-
selves, such as clairvoyance, lucidity, etc. These two
extensions form the subliminal part of ourselves. The
limen or border, dividing the supraliminal from the
subliminal is, however, not impervious, but there are
constant fluxes between the two orders.
The author of this theory begins his argument with
a study of disintegration of personality, observed in
obsession, subconscious ideas, hypnotic phenomena,
secondary states of consciousness, etc., which bespeak
a regressive process inverse to the process of evolution
by which he thinks human personality has come into
being. Genius shows upshots of the subliminal into the
supraliminal consciousness; in sleep supraliminal func-
tions are suspended and our being recruits its strength
from the metetherical world, which is the source of all
energy; and finally hypnotism, an experimental de-
velopment of sleep, increases the subliminal vitalization
of the organism. Suggestion Myers defines as "a suc-
cessful appeal to the subliminal self." The different
forms of automatism as well as telepathy and clairvoy-
ance are the functions of the subliminal self, ac-
centuated in sleep and particularly in hypnotic trance.
1 The theory is stated and elaborated in "Human Personality."
184 Spiritism and Psychology
We shall not follow Myers in the ultimate develop-
ment of his theory leading to notions such as the dis-
sociation of segments of the subliminal self and their
subsequent impression at distance of other personali-
ties (psychical invasion) or rapport with material
things in clairvoyance, or, again, the establishing of
phantasmogenetic centers (collective hallucinations) ;
nor in his ultimate conclusion regarding intercommuni-
cation with the departed. In these things his theories
go far beyond the warrant of the facts and lose them-
selves in speculation.
Dr. Grasset 1 abandons the purely psychological
ground for a hypothesis which would cover and arrange
the facts, and refers them rather to a psycho-physiologi-
cal structure. His theory is represented in an upper
psychical center, O, dominating a polygon of lower
psychical centers. 2 The O represents the upper
psychical center of conscious personality — free will,
the responsible Ego — the cerebral cortex of the pre-
frontal lobe. The polygon consists of the lower
psychical centers, both motor (kinesthetic, speech and
writing) and sensory (auditory, visual and tactile),
which are connected with their respective centrifugal
and centripetal organs, and interconnected by intra-
polygonal organs.
Psychical acts are partly voluntary and conscious,
partly involuntary and unconscious, corresponding to
the two groups of psychical centers and neurones both
located in the cerebral mind, viz., the upper center O,
and the lower or polygonal centers. The whole
psychism participates in the management of life in the
physiological state,, but when under certain circum-
stances the two orders of psychism are separated —
hyper polygonal disaggregation — interaction wholly or
partially ceases. Such disaggregation is found in sleep,
1 In "The Marvels Beyond Science"
2 See diagram at the beginning of Op. cit.
Spiritism and Psychology 185
absent-mindedness, hypnosis, etc. In this condition the
polygon is susceptible to influence from another O by
means of suggestion. The disaggregated polygon ex-
presses itself in the phenomena of automatism and ap-
pears in "secondary personalities," and a further, intra-
polygonal disaggregation will account for the phe-
nomena of analgesia and anaethesia often observed in
induced somnambulism.
Spiritistic phenomena, as we have said, occur with
mediums, i. e., intermediaries between the phenomena as
perceptible effects, and spirits as their alleged cause. In
the physical phenomena the intermediary role is less
obvious, especially where physical contact is not* im-
plied, whereas in the psychical phenomena the medium
exhibits automatism purporting to be the result of
spirit-possession or at least to be guided under the in-
fluence of spirits. 1 If we analyze mediumship we shall
find its essential constituents in the trance-state, motor
automatism and the apparent possession, to which
should be added sensory automatism as found, for in-
stance, in the hyperesthesia which made the control
of Eusapia Palladino's one hand and foot very painful
to her.
The trance-state is indicative of dissociation of per-
sonality as we find it in various psychological abnormal
states in which both automatism and secondary per-
sonalities appear. We shall now present these psycho-
logical phenomena for the purpose of comparison with
the corresponding phenomena of spiritism as we have
presented them in another chapter.
1 Even Miss Johnson makes this distinction. <r Mr. Podmore concludes
that the Piper-Myers is not identical with the Verrall-Myers. For my
own part it never occurred to me to suppose that it was. It never oc-
curred to me to imagine that in the scripts we could find anything more
than a product of the mental interaction of two personalities — the
automatist and another." (Proceedings, S. P. R., xxvi:262.)
186 Spiritism and Psychology
Motor automatism in the state of hyperpolygonal
dissociation takes the form of intelligent communica-
tion both in the automatic handwriting, automatic
speech and automatic gesture. Regarding the latter
Grasset observes 1 that "gesticulating mediums answer
questions by gestures of the head or the hand or by run-
ning their fingers on letters of the alphabet with ex-
cessive speed." This would do away admirably with
the argument for spirit agency which might be drawn
from the great speed with which the ouija board is
sometimes found to move. 2
Automatic handwriting has been observed with ab-
sent-minded people and hysterics, and sometimes so-
called mirror writing has been obtained. In this we
find* a very close parallel to the spiritistic phenomena
of automatic writing and planchette writing even with
mediums who are not entranced, and for the success of
these phenomena it is necessary that the medium's
mind should not be occupied, but rather present as much
of a blank as possible.
"Secondary personalities" also develop in dreams, 3
but still more distinctly in advanced stages of dissocia-
tion such as epilepsy, hysteria, and as a consequence of
suggestion or auto-suggestion in hysterically inclined
persons. They are then often accompanied by hyper-
esthesia of sight and hearing and by dynamogeny of
the central sensorium — visual and auditory hallucina-
tions. Hypnotic suggestion or auto-suggestion has a
vivifying effect upon the memory so that in the hyp-
notic trance the memory of previous hypnotic states,
and other impressions lost to the normal conscious
1 "The Marvels Beyond Science" p. 136.
2 Sir William Barrett, "On the Threshold of the Unseen," p. 177:
"Questions were promptly answered (by the ouija board) and the indi-
cator often moved so rapidly that (the hands of the sitters) had some
difficulty in keeping pace with it."
3 R. L. Stevenson's "my other fellow" appeared to him as a distinct
part of his mind while he was awake during illness. See his letter in
"Human Personality" vol. I, pp. 301 et seq.
Spiritism and Psychology 187
memory, are recalled. We shall now refer to some ex-
amples of manifestation of "secondary personalities."
Miss "Christine L. Beauchamp," a young lady of
extremely idealistic temperament and almost morbid
New England conscientiousness, during her College
years developed neurasthenia in a degree which finally
compelled her to abandon her studies and left her a
physical wreck. In this condition she came under the
observation of Dr. Morton Prince, whose report on her
case will be found in the Proceedings of the Society for
Psychical Research/' 1
In 1898 — she was then 23 years old — Dr. Prince
submitted her to hypnotic treatment and she was easily
placed in the somnambulistic state, which is designated
by him as B ii } B i being the waking Miss Beauchamp.
One day when hypnotized it was found that she had no
knowledge of something which she had done in a
previous hypnotic state and also that in this state — of
which she later denied the facts — she was an entirely
distinct and separate person. So far three distinct
mental states had been observed, of which the waking,
or B i, knew nothing of the others, while B ii knew B i
and no more, and B Hi knew both B i and B ii.
B ii and B Hi were constantly rubbing her eyes in an
effort to get them open, which, however, was frustrated
by Dr. Prince, who feared that this would later cause
spontaneous induction of those states. Finally ~Biii
succeeded in getting her eyes open, and from now on
that personality had a spontaneous and independent
existence.
Bm, who took the name "Sally Beauchamp," proved
a most interesting personality, quite different from B i.
While Bi was serious minded, studious, conscientious
and religious minded, Sally was full of fun and without
worry, fond of amusements and quite averse to in-
1 Proceedings, S. P. R., xv: 466-483 contains the report to the Inter-
national Congress of Psychology, Paris, Aug. 1900.
188 Spiritism and Psychology
tellectual occupations and things pertaining to religion.
She lacked many of the educational accomplishments
of Bi, but on the other hand she was free from her
physical infirmities, never suffered pain and felt no
fatigue. In short, Sally enjoyed perfect health. While
Sally showed herself very kind-hearted towards others,
she had a strong dislike to B i, whom she tormented in
all possible ways. She would, for instance, walk far out
in the country, then wake up and become B i, who with
all her bodily infirmities and quite penniless would have
to struggle home. She would leave packages contain-
ing living snakes for Bt, write embarrassing letters to
her and even make her tell obvious lies, to her horror and
discomfort. She was able not only to know Bi's
thoughts, but also to influence them as well as to a cer-
tain extent her muscular activity. Sally thus persisted
during the B i and B ii states, while B * became entirely
effaced during the Sally state, which left completely
blank gaps in her memory.
From Sally Dr. Prince obtained the whole past
history of B i, which gives at hand that Miss Beauchamp
developed her peculiar characteristics and her neurasthe-
nia in 1893 as the results of a very great shock she had
received. In other words, at that time Miss Beau-
champ modified into Bi. In 1899 the incident of six
years previously was suddenly brought to her mind,
which threw her into a highly excited state and caused
the development of a new personality, ~Biv, quite un-
like the rest and unaware of the existence of B i. Un-
fortunately a description of this personality would
make our reference too lengthy.
Dr. Prince draws the following conclusions as to the
relations between the different states. Neither Bi nor
Bw is strictly the original Miss Beauchamp, nor are
they somnambulistic personalities, but modifications of
the original Self. In 1893 the original Miss Beau-
champ disintegrated into Bi and Bw. As a fact ~Biv
Spiritism and Psychology 189
retained a memory of Miss Beauchamp's life up to the
emergence of Bi in 1893. Bm is the "subliminal con-
sciousness" which developed and assumed an inde-
pendent existence in 1897. Both Bi and Bw if hypno-
tized become Bw, who knows the thoughts of Bi and
Biv. But these latter are ignorant of Bn's existence.
After seven years of experimentation Dr. Prince
finally succeeded, with the aid of suggestion, in com-
bining the two personalities Bi and Bii into what he
considered the original Miss Beauchamp, a healthy and
normal woman, and Sally now ceased to appear.
Both Miss Beauchamp's case and the well known
one of the "Watseka Wonder" * show extreme degrees
of dissociation with very individualized and permanent
"secondary personalities," and as such hardly find a
direct parallel in spiritistic mediumship.
But they will show the possibilities of nature in this
respect and contribute to a better understanding of the
cases to which we now shall refer. 2
Mme. Hugo d'Alesi when hypnotized would pass
into somnambulism, and then, after a short interval of
catalepsy, emerge a new personality, proclaiming her-
self one of various spirits that had taken hold of her. 3
She would be a young, whimsical woman of slightly
defective pronunciation, or "Philippe," or "M. Tetard,
*Lurancy Vennum, the "Watseka Wonder," a girl of fourteen who
showed herself peculiar and had fits, was hypnotized and developed the
personality of a girl who had died twelve years previously. The new per-
sonality showed the most remarkable acquaintance with those things the
dead girl knew in her lifetime, and the impersonation was most realistic.
After five months the original personality returned, to give room, at
intervals, for the one developed. (See Myers, "Human Personality" vol.
I, pp. 360-368.)
2 Dr. Forel records a rather similar case of a young woman who under
the influence of repeated induction of somnambulism by university stu-
dents, spiritists and French experimenters developed a secondary per-
sonality of such depravity and loose habits that her life was threatened
with ruin. — Forel, "Hypnotismus, etc.," "Ein Fall von Doppeltem
Bewusstsein," pp. 233-237. See also the case of a bank clerk who for sev-
eral days assumed a secondary personality, in which state he undertook a
journey. Not until hypnotized could he recall what he had done during
this period. — In C. Lloyd Tuckey, "Treatment by Hypnotism and Sug-
gestion," pp. 105-106.
"Grasset, "The Marvels Beyond Science," pp. 142-144.
190 Spiritism and Psychology
chewing tobacco or drinking ordinary wine," or "Abbe
Gerard, who intends to deliver a sermon, but whose
head is thick and mouth sticky because of the preceding
incarnation," or, again, an obscene fellow, a baby, or a
little girl of three years. When aroused from the
hypnotic trance she would immediately resume her
ordinary personality. Mile. Couesdon 1 would hypno-
tize herself and then become the "Angel Gabriel," using
a language in which the frequent occurrence of the
word-ending "E" made false rhymes.
M. Flammarion gives some very interesting samples
of automatism from his own experience. 2 His friend,
Victorien Sardou, had experimented with mediumship
and produced, apparently in a waking state, automatic
writing describing the life of the inhabitants of Jupiter.
The account is very fanciful and reflects the current
ideas on the topic at the time. He would also draw
automatically, and we have before us two sketches of
Zoroaster's house on Jupiter, the one showing the tra-
ditional kind of "Pan" and "animal devils." Other
sketches show the houses of Mozart and Bernard
Palissy on the same planet. After some unsuccessful
attempts M. Flammarion also developed automatic
writing and produced an astronomical treatise signed
"Galileo." The document, however, failed to add any-
thing new to science, and the Professor recognized in
it the reflections of his own mind.
But the classical example is found in the case of Mile.
Smith, 3 the famous subject of Professor Flournoy, who
in her trance is first "possessed" by "Victor Hugo,"
writing trifling church hymn rhythms ; later by Leopold,
who after a struggle drives "Victor Hugo" from her
1 Annates des Sciences Psychiques, 1896, p. 124.
2 Flammarion, "Mysterious Psychic Forces" pp. 25-27.
3 Flournoy, "Des Indes a la PlanHe Mars, Etude sur un cos de
somnambulism avec glossologie ; Idem, "Nouvelles Observations sur un cas
de Somnambulism," Geneva 1902, and "Un Nouveau Cycle Somnambulique
de Mile. Smith: ses Peintures religieuses" in Arch, de Psychologie, Tome
vii, July 1917, p. 63, and September 1907, p. 206.
Spiritism and Psychology 191
organism over which he then takes complete possession,
and Joseph Balsamo, the spirit of Cagliostro. There
are various periods in her automatism, the most inter-
esting being her Martian romance and her revelation of
the unknown history of ancient India. 1
Having in her trance perceived a bright star towards
which she feels herself floating, Helene Smith finally
sees three enormous spheres and is informed by the
table that she is now on Mars. Upon the suggestion
of M. Lemaitre, who is present, she now gives a de-
scription of life and people on the planet — carriages
without horses and wheels, houses with water jets play-
ing on their roofs, men and women like ourselves but
dressed in long, ornamented blouses, and so forth. She
finds Alexis, a former pupil of Lemaitre' s and now
dead, mingling with the Mars people. She illustrates
her descriptions with sketches, automatically drawn,
and representing landscapes, Mars inhabitants, vil-
lages, houses and a flying-machine which looks like a
carriage lamp with a dust broom stuck through the
glass. 2 The most remarkable part of the Martian ro-
mance is the revelation of the Martian language, which
includes complete alphabet, grammar and vocabulary,
and is given both vocally and in writing. It shows a
great similarity to French, both as regards construc-
tion and sounds, and the letters in the alphabet corre-
spond exactly to those in the French alphabet. 3 This
is an example of the language in Latin characters:
1 "For certainly the revelations of (Mile. Smith) upon the Martian
language or the unknown history of ancient India do not give first place
to any of the preceding (including the case of W. Stainton-Moses and
others) in brilliance or in originality." (Flournoy in ''Spiritism and
Psychology,'* p. 135.)
2 See illustration in "Des Indes a la Planete Mars," p. 155.
3 "Par bonheur (la langue martienne), en depit de ses apparences
Granges et des cinquante millions de lieues qui nous separent bon an
mal an de la rouge planete, est au fond si proche voisin du francais que
cette enterprise n'offre guere de difficult^ dans son cas." (Op. cit., p.
202.)
". . . la transcription frangaise s'impose d'elle mSme, chaque lettre
martienne ayant son equivalent exact dans notre alphabet (sauf le signe —
muet — de certains pluriels . . .)" (Op. cit., p. 203.)
192 Spiritism and Psychology
Dode ne ci haudan te mess metiche astane
This is the house of the great man Astane
ke de me veche.
which thou hast seen. 1
Professor Flournoy naturally comes to the con-
clusion that the whole Martian language has its sole
source in Helene's imagination, whence it is subcon-
sciously elaborated in her somnambulistic state. 2
The more involved revelation of unknown Indian
history includes specimens of Sanscrit and Hindoo
chants. The psychological analysis of these somnam-
bulistic lucubrations will be found in Flournoy's work. 3
In January, 1894, Helene was informed by the table
that she was the reincarnation of Marie Antoinette,
Queen of France. This was the beginning of the so-
called Royal Cycle. Previous to this event a Mrs. B.
in whose house Helene was giving seances had offered
her an engraving from Dumas' "~Les Memoires d'un
Medecin" representing the decanter scene between
Balsamo (Cagliostro) and the Dauphiness, which
doubtless called to her mind the popular tradition ac-
cording to which Cagliostro was supposed to have been
closely connected with Marie Antoinette. Mme. B.
also intimated that Leopold, Helene's spirit guide,
might be identical with Joseph Balsamo, which was
later confirmed by Leopold through the table. Mme.
B. now suggested that Helene must be the embodiment
of Lorenza Feliciani, Cagliostro's medium, which she
also believed till she learned that this person was a
purely fictitious creation of Alexandre Dumas. It was
1 Ibid., p. 204.
2 "J'ai a peine besoin d'ajouter, en terminant, que toute hypothese
spirite ou occulte quelconque me parait absolument superflue et injusti-
fiee dans le cas du martien de Mile. Smith. L'autosuggestibilit§, mise en
branle par certaines stimulations du milieu, comme on vient de le voir
par l'histoire de l'ultramartien. suffit amplement a rendre compte de ce
cycle tout entier." (Op. cit., p. 256.)
3 Op. cit., pp. 318-322.
Spiritism and Psychology 193
then that she was informed by the table that she was
Marie Antoinette. These preliminary remarks, we
think, will clear up the origin of the Royal Cycle.
To begin with, both Balsamo and Marie Antoinette
were communicating through the table, Helene giving
the impersonation by gesture. Gradually automatic
writing appeared and finally Balsamo began to speak,
and Marie Antoinette to be impersonated both in speech
and pantomime. When controlled by Balsamo she
speaks with a burr and lisps, using Italian accent and
now obsolete words. She makes Marie Antoinette
speak with English accent. In both cases her automatic
writing uses the spelling of the nineteenth century.
While impersonating Marie Antoinette, however, she
accepts and smokes a cigarette (she does not smoke in
her waking state ) , and while evading such traps as refer-
ences to telephones and bicycles by the Marquis de
Mirabeau and Louis-Philippe of Orleans impersonated
by two gentlemen present, she uses expressions such as
"to run off the track" and "meter" and "centimeter"
which the famous Queen must have learned in the be-
yond. Her automatic writing under the two "controls"
shows no resemblance to either the handwriting of
Balsamo or that of Marie Antoinette. 1 And on the
whole, Flournoy concludes, there is nothing in the
whole comedy which can not be ascribed to subliminal
creations on the part of Mile. Smith, prompted and
facilitated by the great quantity of historical and
legendary souvenirs of the illustrious Queen to be found
in France. 2
If we now compare the phenomena of automatic
speech and writing with the cases to which we have re-
1 See comparison between the automatic writing of the "Marie-
Antoinette" control and that of the real Marie Antoinette in Op. cit., p.
327.
*Op. cit., p. 338.
194 Spiritism and Psychology
f erred we shall not fail to find a very close parallel. The
entire mechanism of the spiritistic phenomena with
their dramatization and impersonation of those de-
parted, far from exceeding what has been exhibited by
Mile. Smith and in other cases, very often falls greatly
below them in vigour and verisimilitude. So far as the
mechanism of spiritistic automatism, then, is concerned,
there is no reason to ascribe to the phenomena a pre-
ternatural origin. But it is necessary to investigate
them from the point of view of the intelligence which
they convey in order to see whether knowledge is re-
vealed which would have to be ascribed to spirits. Pre-
liminary to proceeding to this inquiry we shall investi-
gate the possibility of conveying intelligence from one
mind to another as claimed by defenders of telepathy
and thought-transference, but before so doing we shall
see what bearing the development of "secondary per-
sonalities" and automatism may have upon the physical
phenomena of Spiritism.
Our survey of the phenomena of Spiritism as a whole
showed us that whereas a portion of the psychical phe-
nomena were undoubtedly genuine, the physical phe-
nomena could not be proven not to have been mechani-
cally produced by the medium. Deliberate fraud was
found in great abundance and no doubt would have to
be suspected in most cases of physical mediumship.
Even Eusapia Palladino was repeatedly shown to be
conscious of her fraud.
There is at least one case, however, in which, for rea-
sons already stated, it is very difficult to assume de-
liberate fraud, the case of W. Stainton-Moses, and this
fact brings up the question whether his, and a certain
portion of physical phenomena in general, could not be
explained by automatism in the trance state.
Spiritism and Psychology 195
Mr. Moses' performances included phenomena of the
most suspicious character, such as prolonged levitation
of the medium, carrying of objects from one end of the
house to the other, arranging of various objects to form
an elaborate figure on Mr. Moses' bed, etc., under cir-
cumstances which would not have prevented him from
playing the role of acting spirit. A great majority of
his physical phenomena will therefore instantly find an
adequate explanation if we assume that Mr. Moses in
his trance state developed a secondary personality
which considered itself to be Grocyn or some other
spirit, and employed the medium's hands for the neces-
sary manipulations. We have spoken of visual and
auditory hallucinations as frequently occurring in
states of dissociation of personality which would ex-
plain the apparitions he saw and the voices he heard.
Nor is it impossible that his direct spirit writings were
automatically produced.
If from Moses' phenomena we turn to those of
Eusapia Palladino we shall find that while those ex-
hibited at Cambridge were obviously fraudulent, and
although at all her seances she has been observed to per-
form a certain number of her phenomena with her hands
and feet, there are other instances — and we refer par-
ticularly to the Naples sittings in 1908 — where the con-
trol employed would exclude fraud of this particular
nature. It is admitted by almost all her investigators
that, whereas comparatively easily detected fraud is
often resorted to, "better" phenomena also occur when
at least this kind of fraud is not employed.
We have shown that she was never able to produce
the slightest phenomenon with adequate self -registering
apparatus and also that she actually deceived her con-
trollers in a very subtle manner. And to our conclu-
sion that all her phenomena could have been fraudu-
lently produced we must then add that besides her
more easily detected method of manipulation she must
196 Spiritism and Psychology
have employed another method implying much greater
skill and particularly greater rapidity and precision in
her movements.
It is of common knowledge that somnambules ex-
hibit an extraordinary precision in their movements —
they will, v. g., walk on the edge of a precipice or climb
about in the most dangerous positions, and with the
greatest ease. This is but a phase of the abnormal de-
velopment of certain faculties witnessed in hyper-
esthesia and in increase of muscular power. To this
must be added automatic muscular movement verified
for instance in experimental table turning 1 and the ex-
cessive speed which it attains, as we have remarked in
connection with the ouija board.
If we return to the case of Eusapia Palladino we can
base the following theory upon facts verified in the
trance or somnambulistic state. John King is a "sec-
ondary personality" impersonating a spirit and making
use of Eusapia' s bodily organs for automatic speech
and movements. Her hands, arms, legs and feet, and
probably her head and neck, partake in these movements
which are characterized by extraordinary precision and
a speed which defies detection. 2 Visual hyperesthesia
would undoubtedly be very helpful to the medium at
dark seances.
Evidently this hypothesis would fully explain
Eusapia's phenomena of movement of objects within
her reach and of sounds, blows, pinchings, production
of objects and partial materializations in the neighbor-
1 Faraday first discovered that table turning was effected by uncon-
scious muscular movement in the fingers of the medium and the sitters.
The movement is so minute that it can not be noticed by ocular obser-
vation. But if sandpaper is pasted upon the table with soft paste and
the hands of the sitters are placed on the paper it will be found that
the paper will move on the top of the table in the direction in which the
table is turning.
2 On the principle that a movement, v. g., of the hand is not noticed
if done with greater rapidity than that of which the observer's eyes are
capable.
Spiritism and Psychology 197
hood of the medium, as it would also her autolevitations,
in the presence of the strictest kind of visual and tactile
control under which these phenomena have been ob-
served. The faculties developed in the entranced
medium are supernormal, and consequently the me-
chanical mode of production of the phenomena is super-
normal and beyond that which a skilled conjurer could
exhibit in the waking state. Simple apparatus such as
perhaps a black cord would now explain the telekinetic
phenomena occurring beyond the medium's reach, and
a small metal "corn" fastened on a metal strap around
one foot and slightly protruding through her
stocking could be pressed through the hem of her
dress, which always touches one leg of the table, into
the wood of the leg so that the foot the more easily
might perform the levitation of the table. And with
all this — Eusapia might have been almost an honest
woman !
Finally we shall turn our attention to natural, psy-
chical phenomena known as thought-transference, telep-
athy and telsesthesia as possibly accounting for what
broadly speaking might be termed "spirit-messages."
Telepathy and clairvoyance, the popularly best
known among these phenomena, have already obtained
a rather broad acceptance, based, no doubt, less upon
scientific evidence than resulting from the careless man-
ner in which the terms have been scattered about by
writers in the popular vein, and in the course of time
they have silently slipped from the realm of scientific
hypotheses to that of established facts in popular con-
sciousness. Scientifically telepsychism has not been es-
tablished, for while certain facts have been recognized
by many as actually existing and pointing to extra-
sense communication and perception, yet the laws by
which these facts are governed must be said so far to
198 Spiritism and Psychology
be unknown to science. Before turning to evidential
matter we shall briefly define the terms which we shall
have occasion to use.
Telepsychism is used by Boirac 1 in preference to the
older usage of the word "telepathy" to designate the
ensemble of different phenomena known as second
sight, clairvoyance, divination, presentiments, mental
suggestion, etc. These phenomena, in their turn, di-
vide in a telepathic and a telsesthetic group. In gen-
eral telepathy denotes "the ability of one mind to im-
press or to be impressed by another mind otherwise than
through the recognized channels of sense," 2 or "the com-
munication of impressions of any kind from one mind to
another independently of the recognized channels of
sense." 3 Boirac defines telepathy as "the action of
transference of thought from one person to another by
the exercise of the will." 4 This definition is not very
clear, and, furthermore, does not express what es-
sentially should be the distinguishing mark between
telepathy in the strictest sense of the term and thought-
transference, viz., that in the former the impressions
seem to be conveyed spontaneously and even uncon-
sciously (or we think, rather, subconsciously) on the
part of the transmitter, whereas in thought-transference
the will and conscious effort to impress another mind is
the distinguishing characteristic. 5 Of course, we may
here be distinguishing where no distinction should be
x "0ur Hidden Forces," pp. 178-179.
2 Gurney, "Phantasms of the Living," vol. I, p. 6.
3 Myers, "Human Personality" vol. I, p. 21.
4 Op. cit., p. 178.
*Dr. Grasset makes this distinction. "It is easy to perceive the re-
semblance, as well as the differences, existing between mental suggestion
and telepathy. Telepathy is also a thought transference, but it is a
transference at a long distance, whilst in mental suggestion both sub-
jects are quite near each other. Besides (and this is more important)
in mental suggestion the transmitting subject is active; he does not inter-
fere in telepathy. This is so important that we shall see cases in which
mental suggestion is practiced at more or less great distance, although it
does not become telepathy because the physical effort is made by the sug-
gesting subject." — "The Marvels beyond Science" p. 321.
Spiritism and Psychology 199
made, but it should be borne in mind that so far we are
dealing only with terms of convenience, referring to
certain facts or groups of facts such as they appear to
us.
The telaesthetic phenomena consist in clairvoyance
and clairaudience. Myers defines telaesthesia as
"sensation at a distance" in distinction to telepathy,
which is "fellow-feeling at a distance." 1 The terms
clairvoyance, clairaudience, etc., vary according to the
sense corresponding with the sensation perceived.
We shall now turn to a review of the evidence for
what we consider the facts indicating the phenomena de-
scribed in our terminology.
The evidence for the facts pointing to the telepathic
phenomena divides into two kinds, the one including
spontaneous cases of telepathic manifestations (telep-
athy proper), the other embracing the results of ex-
perimental investigation (thought-transference). Both
kinds offer an abundance of material, which is con-
stantly growing.
The spontaneous cases capable of verification con-
sist mainly in apparitions of the living (including those
at the moment of death), and in veridical auditory
hallucinations. The main collections of these cases, to
which we here refer, are those of Messrs. Gurney, Pod-
more and Myers in "Phantasms of the Living" and the
report on the so-called Census of Hallucinations, under-
taken under the auspices of the Society for Psychical
Research, which is found in the tenth volume of the
Proceedings of the Society. 2 Additional cases will be
found in Podmore's "Apparitions and Thought-
Transference," in the publications of the two Societies
for Psychical Research, in the Annales des Sciences
Psychiques, etc.
"Human Personality " vol. i, p. 136.
English.
200 Spiritism and Psychology
The report on the Census of Hallucinations shows
that out of 17,000 persons questioned, and with de-
duction of affirmative answers referring to dreams, in-
articulate sounds, and hallucinations during illness
known to produce delirium, there remained 1,684 cases
of hallucinations in the normal waking state, 1 350 of
which were recognized apparitions of living persons. 2
Of these sixty-five were death coincidences. The find-
ings of the census takers, when summed up, give a ratio
of cases, showing a probable relation between cause and
effect, of one in forty-three, while cases due to coin-
cidence would be about one in nine thousand, 3 which
would be about 440 times less than the ratio of cases re-
corded. The calculations would show that the number
of cases of death coincidence gathered in the census by
far exceeds the probabilities of chance, and offer proof
for the existence of a logical nexus between the actual
occurrence and the hallucination received.
Besides cases of death coincidence there are those of
apparition of persons in danger of accidents or ap-
proaching the recipient. These cases, recorded in the
works above referred to, are sufficiently numerous, and
present sufficiently strong and verifiable evidence of
coincidence between the actual occurrence and the
hallucination to bespeak a nexus between the two. The
hallucinations are not always visual, i. e., do not always
take the form of apparitions, but may sometimes be
1 Proceedings, 8. P. R., x:39.
2 Ibid., p. 246.
3 Making allowance for exaggeration, selection, and cases known be-
forehand by the collector, the report reduces the evidential number of cases
of death-coincidence from 65 to 32. {Proceedings, 8. P. R., x: 242-243).
In order to compare the total number of recognized apparitions of the
living with that of death coincidences allowance is made for forgetfulness,
and the figure 350 (marking recognized apparitions of the living) is raised
to 1,300, giving a ratio of about 1 in 43 (Proceedings, 8. P. R., x: 63-65,
247 ) . On the basis of the average annual death rate in England and
Wales, according to the official report of 1890, it is calculated that the
probability for the death of any one person taken at random is about 1
in 19.000. Consequently, out of every 19,000 apparitions of living per-
sons there should be one chance coincidence.
Spiritism and Psychology 201
auditory, when the voice of the agent is recognized by
the recipient. This variation, however, is of no particu-
lar importance in the evidence for telepathy.
The more striking cases presented in the report, as
well as those found in ''Phantasms of the Living" are
too well known to need restatement, and have been ad-
mirably gathered and presented by Mr. Podmore. 1
They will also be found referred to and quoted at con-
siderable length in ''Human Personality."
We have dealt with veridical hallucinations as oc-
curring between an agent and one percipient; the rec-
ords, however, also show cases where several percipi-
ents simultaneously have had the same hallucination.
No less than 95 collective visual hallucinations are re-
corded in the Census report, among which 67 took the
form of realistic appearance of the human figure. Of
these 27 represented living persons, 2 and there was a
sufficient number of an intensity warranting their real
occurrence.
Are the collective hallucinations to be referred among
telepathic manifestations ? At any rate there is no need
for pressing the telepathic theory to extremes, and in
cases, especially where the apparition seemed to have a
definite objective existence in successive positions, it
may be well to leave the question open. 3
The experimental cases include the conveyance of
impressions to a percipient both in the normal waking
and in the hypnotic state, referred to as thought-trans-
ference or mental suggestion.
Beginning with experiments with a percipient in the
normal waking state we shall find that in the early
stages of investigation they usually took place with the
agent and the percipient in the same room. Accounts
1 Studies, etc., pp. 234-267.
2 Podmore, Studies, etc., pp. 261-62.
3 See Sir William F. Barrett, "On the Threshold of the Unseen," p.
157.
202 Spiritism and Psychology
will be found in early volumes of the Proceedings of the
Society for Psychical Research and in ''Phantasms of
the Living/' 1
In 1883 Mr. Guthrie, of Liverpool, conducted a long
series of experiments with two percipients and a group
of agents, each of whom, when alone with one or other
of the percipients, was successful in transferring his
impressions. 2 The ideas transferred were of colors,
geometrical figures and objects of all descriptions, and
the percipients would make diagrammatical reproduc-
tions of their impressions, which now may be compared
with the reproductions of the corresponding ideas in the
mind of the agent. In spite of due proportion of fail-
ures the result is very striking. 3
In 1893 Mrs. A. W. Verrall experimented with her
daughter, then between nine and ten years old. They
were sitting in the same room, back to back, and the re-
cipient both described and drew what she visualized.
Out of nine experiments four were successful, two
failed to give any impression whatever, two more failed
when the agent's power of visualizing was weak, one
was doubtful. 4
1 Professor Barrett ( now Sir William ) read a paper on experiments in
thought transference with a hypnotized girl before the British Association
in 1876. He learned' of other instances in which telepathy had been ob-
served in the normal waking state. In 1881-2 he conducted a series of
experiments in which Professors Sidgwick and Steward, and Messrs.
Gurney and Myers took part, and which seemed to establish telepathic
communication. Since then experiments have been conducted in different
countries, the results of which have confirmed Prof. Barrett's conclusions.
Among early experiments we would refer to those of Max Dessoir (in
Proc, 8. P. R., iv:lll and v:355) ; Anton Schmoll and Etienne Mabie
(Ibid., iv:324 and v:169) ; J. W. Smith (Ibid., ii:207) ; Oliver Lodge
(Ibid., vii:374); A. Blair Thaw (Ibid., viii:422) ; v. Schrenck-Notzing
(Ibid., vii:3); Ch. Richet (Ibid., v:18).
We also refer to the record in "Phantasms of the Living," vol. I, pp.
32-34 and vol. II, pp. 653-654. See also Podmore, "Apparitions and
Thought Transference," especially chapter V.
2 "Phantasms of the Living," vol. I, pp. 36-58.
3 For experiments by Mr. Henry G. Rawson see Proceedings, 8. P. R.,
xi:2-17. The method of diagrams was employed and the results were
good.
4 Podmore, Studies, etc., pp. 206-211 (partly taken from Proceedings,
8. P. R., vol. xi.)
Spiritism and Psychology 203
Dr. Quintard records the case of a healthy boy five
years of age who was able to solve complicated mathe-
matical problems instantly, and although ignorant of
any foreign language would solve problems presented
to him in English, Latin, Greek or Spanish. But his
powers failed him completely in the absence of his
mother or when she was unable to solve the problem pre-
sented. Evidently this case shows an "involuntary ex-
periment" in thought-transference between mother and
child. 1
The experiments conducted by Mrs. Sidgwick and
Miss Alice Johnson 2 include one series of 126 attempts,
giving over 26% successes, 56% wrong impressions, and
more than 17% cases without impression. Of the 126
attempts 71 were made with agent and percipient in
the same room and the result was 45% successes, 37%
failures, and 18% cases without impression. The result
in the remaining 55 cases, when the agent and the per-
cipient were in different rooms, was 4% successes, 80%
failures, and 16% cases with no impression.
Among more recent experiments those of Miss
Clarissa Miles and Miss Hermione Ramsden con-
ducted in the fall of the years 1905 and 1906 are of par-
ticular interest on account of the distance between
agent and recipient. 3 The first series included fifteen
experiments at a distance of twenty miles, 4 and shows
33% successes, while the second series, undertaken when
the two ladies were separated by about 400 miles, re-
sulted in four successful cases out of fifteen, or 27%
1 Annates des Sciences Psychiques for Nov., Dec, 1894.
8 "Experiments in Thought Transference," in Proceedings, 8. P. R.,
viii: 536-597.
3 "Experiments in Thought Transference," by Clarissa Miles and
Hermione Ramsden in Proceedings, 8. P. R., xxi: 60-93.
4 Except in the case of the 15th experiment when agent was in Monaco
and recipient in England.
204 Spiritism and Psychology
successes. 1 The thought selected for transmission often
consisted in vague ideas, but the best successes were ob-
tained only when objects actually seen or events and
scenes transpiring before the agent were chosen. 2
Still more striking results have been shown when the
percipient has been in a hypnotic state. The experi-
ments conducted by Professor and Mrs. Sidgwick with
Mr. Smith in 1899 exhibit a large proportion of success-
ful cases. 3 Trials were made with numbers, agent and
recipient being in the same room, and out of 644 at-
tempts there were 117 correct impressions. Similar re-
sults were obtained with mental images when agent and
recipient were in different rooms. 4
In a later series undertaken by Mrs. Sidgwick and
Miss Johnson the percipient was a young lady who had
been hypnotized. Numbers of two digits were selected
for transference, and during the whole series agent and
percipient were in different rooms. 5 Out of 252 trials
belonging to one series 27 met with complete and 116
with partial success — i. e., the digits were either re-
versed or one digit only was correctly given.
1 First Series 5 successes 33%
3 failures 20%
2 partial successes 13%
2 partial failures 13%
1 probable success 7%
Second Series 4 successes 27%
7 doubtful cases 47%
2 partial successes 13%
2 neutral cases 13%
2 For other experiments at long distance see "Apparitions and Thought
Transference," passim, Journal, 8. P. B., April, Oct., Nov., 1896. Proceed-
ings, 8. P. B., vi and xi.
8 Proceedings, 8. P. B., vi: 128-170, and viii:554-577.
* Professor Sidgwick has answered Messrs. Lehmann's and Hansen's
criticism implying that the results of the experiments could be explained
by unconscious faint whispering with closed lips by saying, 1, that it has
not been shown that such whispering does take place involuntarily; 2,
that to assume it would argue hyperesthesia of the hearing in the agent
which was not found; 3, that the circumstances did not always allow of
the possibility of conveying intelligence by whispering since the subjects
part of the time were in different rooms. {Proceedings, 8. P. B., xii:298,
etc.)
8 Proceedings, 8. P. B., viii: 536-597.
Spiritism and Psychology 205
We have also examples of induction of hypnotism
from a distance. In 1885 and 1886 Professor Pierre
Janet and Dr. Gilbert were experimenting with Mme.
B. and succeeded repeatedly in putting her to sleep
from a distance at times as long as a mile. She would
then be able to tell who was her hypnotizer. Mr. Myers
treats of these experiments at some length in Human
Personality. 1
Dr. Boirac tells of some very interesting cases of in-
ducing hypnotic sleep from a distance in a subject en-
tirely unaware of the experiment, 2 which was repeated
several times quite successfully. Later experiments
with his usual subjects conducted between the years
1894 and 1896 convinced him that "the phenomenon of
'sleep provoked at a distance,' by mental action only, as
well as the 'waking from a distance,' " could be "pro-
duced as often as desired." 3
Such are the types of evidence adduced to prove the
existence of the facts pointing to telepathic phenomena.
The spontaneous phenomena of apparitions and voices
of the living can not reasonably be denied in the face
of the mass of evidence which has been gathered. We
have dealt with phantasms of the living to exclude any
hypothesis of "the dead coming back." There are only
two possible explanations — since it must be admitted
that chance coincidence could not adequately cover the
ensemble of evidence — either we must admit some sort
of extra-sense communication between mind and mind,
unconsciously produced by the transmitter, or we must
accept the phenomena as indicating the objective pres-
ence of his externalized double. But the induced phe-
1 Myers, "Human Personality," vol. I, pp. 524-529. For reports see
Phantasms of the Living, vol. II, pp. 679-683; Bulletins de la SocieU de
Psychologie Physiologique, Tome I, p. 24; Revue Philosophique, Aug. 1886.
Proceedings, 8. P. R., iv: 131-137 and v: 43-45.
For further cases see Proceedings, 8. P. R., v:222, 223, vi:411 et seq.,
ix:216; Revue de I'Eypnotisme, Feb. 1888, "Phantasms of the Living,"
vol. II, pp. 683, 685, 332, etc.
e "0ur Hidden Forces," pp. 168-170.
3 Op. cit., pp. 170-171; for a description of cases see pp. 171-177.
206 Spiritism and Psychology
nomena of thought transference give no indications of
verifying the latter hypothesis. On the contrary they
strongly point to a verification of the former which thus
would satisfy both the spontaneous and the induced
cases, and consequently be the only one which can
logically be accepted.
The actuality of thought transference as we have de-
fined the term has been, and is, denied by a number of
scientists chiefly on the ground that their own experi-
ments have failed. 1 But it is difficult to understand this
attitude. The evidence furnished by experiments which
have succeeded can not be overthrown by any number
of failures, unless it can be shown that what was re-
garded as success depended upon error. We do not
think this can be shown in the experiments above re-
ferred to. First of all, a study of the reports, one after
another, will convince any candid mind that we are not
confronted with a series of chance coincidences and
guesses. The experiments with numbers alone would
be sufficient to carry this conviction. That other causes
such as judgment from gestures, speech, facial expres-
sions, sound from the movement of the pencil on the
paper, whispering with closed lips, etc., must be ex-
cluded in cases of experiments conducted with agent
and percipient in different rooms, and, a fortiori, in
different localities, is self-evident.
Boirac denies thought transferences but at the same
time admits that psychic force can be transmitted from
one individual to another without physical contact. 2
This, however, does not affect our facts; it merely ad-
vances a more definite theory for their explanation.
For our own part we think that failures depend upon
our lack of knowledge of the laws and conditions which
govern the phenomena. For while we grant that an
1 Grasset, "The Marvels beyond Science," pp. 322 et seq., and Coover,
"Experiments in Psychical Research."
'Our Hidden Forces," pp. 282 et seq.
i »,
Spiritism and Psychology 207
idea has been conveyed from one mind to another, we
do not know how it was conveyed, whether from brain
to brain by means of ether vibrations, or from soul to
soul without physical intermediary, or whether by ex-
ternalization of "psychic force." We do not know
what process insures its transmission from the agent,
nor its reception by the percipient. As a fact, we know
no more than that the agent tried to convey the idea
and that it was conveyed.
Many with Myers consider telepathy and thought
transference subliminal or subconscious functions.
There are indications of this both in the spontaneous
and the experimental cases. The spontaneous cases are
most strongly provoked by incidents which would not
chiefly affect the supraliminal mind, such as acts of
volition or intellectual activities, but rather would
arouse the passions and emotions, which after all have
their seat and source in the subliminal — such incidents
as death, accidents, approach, and so forth.
The experimental cases seem to depend upon volition,
but this might well be a more remote cause, and is not
even necessary. The experiments of Miss Miles and
Miss Ramsden show, v. g., that in the first case of the
first series the intended idea was not transmitted, but
the percipient could "feel" the position of the agent.
Several successive cases give the same indication. It
is not the will to transmit a particular idea which sends
it through space to the percipient, rather it is the in-
tensity of presence of the image in the subliminal to-
gether with that of the intended percipient which es-
tablishes the necessary nexus. And this intensity of
presence may well at times be provoked by volition. But
volition itself is not an act of the subliminal. If we ac-
cept the hypothesis of telepathic phenomena as sub-
liminal functions we might go a step further. It is not
only a question of transmission, the question of recep-
tion is also involved. It depends upon the intensity of
208 Spiritism and Psychology
a subliminal impression whether it will rise to supra-
liminal consciousness or not. Moreover, the transition
from the subliminal to the supraliminal may be de-
termined by the degree of preoccupation of the mind
and depend upon many other conditions. The fact that
hallucinations often do not exactly coincide in time with
the occurrence which they represent would go to show
that the impression was subliminally received and later
penetrated to supraliminal consciousness. And the
greater amount of successes in experiments with hypno-
tized subjects would coincide with the fact that in the
hypnotic state the normally subliminal is brought closer
to the surface.
Of course, in these matters, we are dealing with
hypotheses rather than with facts, but granting the
hypothesis of telepathic phenomena as subliminal func-
tions we think it will be easier to understand cases of
failure as arising from the increased difficulty of com-
plying with the conditions for success, and chiefly from
the agent's inability to influence his own subliminal
faculties as well as from lack of sufficient supraliminal
receptivity of subliminal impulses in the percipient.
But let us return to the evidence. The authentic ac-
counts of facts which lie before us can not fail to prove
the reality of extra-sense communication between mind
and mind. On the other hand, as Professor Hyslop
points out, 1 the very fact that science is ignorant of the
laws by which these communications are governed
naturally prevents us from ranking telepathy and
thought transference among known phenomena of
nature. We have not as yet explained telepathy, which
therefore at the most can be accepted as a term cover-
ing certain effects which have been observed and repro-
duced. As a consequence telepathy does not explain
phenomena which it seems to cover, but merely places
1 Hyslop, "Science and a Future Life" pp. 37-41.
Spiritism and Psychology 209
them on a par with the effects which the term itself
embraces. Its value, when applied to the phenomena
of Spiritism, would, therefore, consist in furnishing a
negative demonstration in so far as it would explain
away previously alleged causes of certain phenomena. 1
In this capacity at least, that is to say as a term indicat-
ing a natural process or exceptional causal nexus be-
tween mind and mind, telepathy is now accepted by
men of eminent scientific training who base their ac-
ceptance upon facts such as we have presented. 2
The evidence for telsesthetic phenomena we think
is so abundant and unmistakable that the fact of per-
1 Hyslop, Op. cit., p. 38.
2 F. W. H. Myers, in "Human Personality," pp. 241 et seq. Prof. James
Hyslop, in "Science and a Future Life," pp. 40-41 : "My own present at-
titude, therefore, is that there is at present ( 1 905 ) satisfactory evidence
in favor of sporadic instances of an unusual phenomenon involving an ex-
ceptional causal nexus between the thoughts of one person, the agent, and
another, the percipient. How it is effected I do not know; nor do I know
anything about its laws and conditions. ... I therefore hold to telep-
athy as a suitable explanation, if such we may call it, of phenomena that
can not lay claim to any transcendental origin of a spiritual kind and
that represent a supernormal relation between living minds."
Sir Oliver Lodge, in "The Survival of Man," pp. 33-34: "Physicists
deny action at a distance, at least most of them do — I do for one; at the
same time I admit telepathy." p. 39: ". . . the leading members of
the London Society for Psychical Research — actuated in the first instance
largely by Prof. Barrett's report (in Proc. vol. i) — investigated the mat-
ter and gradually by pertinacious experiment became convinced of the
reality of thought-transference. . . ."
Emile Boirac in "Our Hidden Forces," p. 180: "From the mass of
these authentic records ("Phantasms of the Living," Annales des Sciences
Psychiques, giving evidence for thought transference and telepathy) one
gains the impression — if not the conviction — that there seem to exist cer-
tain means of communication, inexplicable in the ordinary way, between
individuals often situated at great distances from each other."
Flournoy, "Spiritism and Psychology," p. 64: "The late researches of
Gurney, Myers, and Podmore (in "Phantasms of the Living"), then the
striking results of the great "Census of Hallucinations" in 1894, as well
as a vast number of isolated cases; finally, the varied cases of transmis-
sion of thought, mental suggestion at a distance, etc., proved to Myers
the reality of telepathy."
Sir William F. Barrett, in "On the Threshold of the Unseen," p. 236,
says that telepathy is now largely accepted. And p. 292: ". . . it
was not my intention here to treat of other subjects of psychical re-
search . . . some ( of which ) , like hypnotism and telepathy, are, in
my opinion, almost as fully established as many of the accepted truths
of science."
210 Spiritism and Psychology
ceiving at a distance can not be denied. Swedenborg
offers the classical example in his vision, while in
Gothenburg, of the fire which devoured a great part of
Stockholm. 1 Experimental cases may be induced in
clairvoyant subjects by means of hypnotism. Simple
clairvoyance and clairaudience occur in the waking
state or in trance, and consists in the fact that a person is
able to perceive hidden objects or scenes at a distance,
or to hear as it were "inner voices" speaking to him. A
higher degree of this ability is found in so-called "psy-
chometry," whereby a person from contact with an
object will construct its entire past history and that of
persons connected with it.
We quote the following experience of Maurice
Maeterlinck: 2 In September, 1913, while I was at
Elberfeld, visiting Krall's horses, my wife went to
consult Mme. M., gave her a scrap of writing in my
hand — a note dispatched previous to my journey and
containing no allusion to it — and asked her where I was
and what I was doing. Without a second's hesitation,
Mme. M. declared that I was very far away, in a
foreign country where they spoke a language which she
did not understand. She saw first a paved yard, shaded
by a big tree, with a building on the left and a garden
at the back: a rough but not inapt description of
Krall's stables, which my wife did not know and which
I myself had not seen at the time when I wrote the note.
She next perceived me in the midst of the horses, ex-
amining them, studying them with an absorbed, anxious
and tired air. This was true, for I found those visits,
which overwhelmed me with a sense of the marvellous
and kept my attention on the rack, singularly exhaust-
ing and bewildering She made two rather
1 For examples see : Mrs. Sidgwick, "On the Evidence for Clairvoy-
ance," in Proceedings, 8. P. R., vii: 30-99; Podmore, "Studies, etc.," pp.
421-435; Myers, "Human Personality," vol. I, pp. 197, 553-559, vol. II,
pp. 217, 25i.
2 "The Unknoicn Quest," pp. 68-70.
Spiritism and Psychology 211
curious mistakes in this experiment. The first was that,
at the time when she saw me in Kr all's stable-yard, I
was no longer there Experience shows, how-
ever, that this is a usual error among psychometers.
They do not, properly speaking, see the action at the
very moment of its performance, but rather the custo-
mary and familiar action . . . ."
Maeterlinck also relates an incident of clairvoyance
of a future event occurring in trance: 1 "On the 8th of
May Dr. Teste magnetizes Mme. Hortense — in the
presence of her husband. She is no sooner asleep than
she announces that she has been pregnant for a fort-
night, that she will not go her full time, that she will
take fright at something, that she will have a fall, and
that the result will be a miscarriage. She adds that, on
the 12th of May, after having had a fright, she will
have a fainting fit which will last for eight minutes ; and
she then describes, hour by hour, the course of her mal-
ady, which will end in three days' loss of reason, from
which she will recover." On awaking, she retains no
recollection of anything that has passed ; it is kept from
her; . . . ." yet her prediction comes true.
The value of telsesthesia in showing that certain in-
formation obtained through spiritistic trance mediums
need not be referred to spirit agency, is too evident to
need mention.
Op. cit., pp. 114-115.
CHAPTER VII.
Spirit Identity.
The total value of automatic messages purporting to
come from the departed is not to be found in the pos-
sible establishing of their authenticity, for the phe-
nomena in themselves, quite apart from the question of
revelation from the spirit world, offer great promises
of an extended knowledge of our psychical life. It is
in a large measure from this point of view that they
have been studied by those interested in psychical re-
search, and results so far obtained, although often
vague, hold out good promises for the future. 1
At the present, however, we are not directly con-
cerned with this phase of the psychical phenomena, for
in treating of Spiritism as a Religion our primary con-
cern, in so far as these phenomena are considered, is to
measure the weight of whatever evidence might be ad-
duced for their authenticity. And this evidence will be
found in the script or in the messages themselves.
The matter generally accepted by critical authority
as genuine, i. e., as transmitted by the medium from
whatever source without intention to deceive, has been
gathered since the early days of Spiritism and occupies
a volume for our purposes prohibitive of criticism in
toto. But so much has been written on the matter, and
so searching has been the investigation of critics, that
certain cases can be said to have been more or less uni-
versally accepted as presenting a higher degree of evi-
dence than the rest. Out of this select material we can
but draw a few examples which to submit to criticism
on these pages. The procedure, we think, will give a
1 See presidential address by Mrs. Henry Sidgwick before the S. P. R.
in Proceedings, xxii:l-19, and especially pp. 16 et seq.
Spirit Identity 213
fair expose of the evidential value of the best cases as a
whole.
The first George Pelham message is typical of
earlier matter, and will, we think, convince any one that
the information which it contains could not have been
obtained by Mrs. Piper by ordinary means, for years
before his death G. P. had had a single sitting with
Mrs. Piper, and at that time his name had been care-
fully concealed from her. And Mr. Podmore asserts
that there is no reason to suppose that she knew of the
existence of such a person. 1 G. P. revealed himself
suddenly through Phinuit and gave a considerable
amount of information regarding himself which not
only was immediately verified, but was of a nature to
exclude the possibility of fishing, of guess-work, or of
coincidence. This is strongly confirmed in the subse-
quent Howard sittings.
On the other hand, throughout those G. P. revela-
tions no knowledge is conveyed which was not in the
present consciousness of the sitters — John Hart and
the Howards — and, obviously, telepathic communica-
tion from these to subconscious strata of Mrs. Piper's
mind dramatically representing themselves as Phinuit
or G. P. would fully account for the phenomena and
completely dispense with recourse to the preternatural.
The "Tyson" incident differs from the foregoing in
that, while details were correct, there was an error in
time, but this is very common in telepathic and telaes-
thetic impressions, and would strengthen rather than
weaken the telepathic hypothesis.
The only obstacle to a natural explanation lies in the
realistic impersonation of G. P., which was consistently
sustained for a considerable period of time. Between
1892 and 1897 some 150 persons had sittings with Mrs.
Piper, among whom were thirty friends of G. P.'s in
life, and out of these all but one were recognized.
1( 'The Newer Spiritualism," p. 173.
214 Spirit Identity
But all this may be explained if we consider, on the
hypothesis of telepathy, the strong impression of G. P.
subconsciously received by Mrs. Piper from his inti-
mate friend, John Hart — that the G. P. character such
as known both consciously and subconsciously by John
Hart in all its completeness was conveyed to Mrs. Piper
with a force proportionate to the clearness, vividness
and accuracy with which it was contained in John
Hart's mind, and consequently produced an impres-
sion of a depth, clearness, vividness and accuracy suffi-
cient to create a "secondary personality" which could
subsequently be brought back from her subconscious
memory. This would explain the consistency of the
impersonation and dispense with the necessity of a re-
peated reproduction of G. P. from the minds of his
friends present at subsequent sittings. It would also
explain the easy and accurate discovery of the friends
by the bond of identity or at least close similarity ex-
isting between the "G. P. personality" in Mrs. Piper's
mind and that consciously retained in the mind of the
friends. In our opinion there is no need for having re-
course to an objective G. P. personality revealing it-
self through the mind or organs of Mrs. Piper.
The most interesting cases in a study of apparent
spirit identity are found in the soi-disant controls of de-
parted who in their life had been closely connected with
Psychical Research. Mr. Edmund Gurney died in the
summer of 1888 and in that year a certain lady claimed
his control. He appeared in Mrs. Piper's trances the
following year during her sittings with Professor
James who failed, however, to see the slightest inner
verisimilitude in the impersonation. 1 Sir Oliver Lodge,
1 Prof. James in Proceedings, 8. P. R., v : 656 : "It was bad enough,
and I confess that the human being in me was so much stronger than
the man of science, that I was too disgusted with Phinuit's tiresome
twaddle even to note it down. When later the phenomena developed into
pretended direct speech from Gurney himself, I regretted this, for a com-
plete record would have been useful. I can now merely say that neither
then, nor at any other time, was there, to my mind, the slightest inner
verisimilitude in the impersonation."
Spirit Identity 215
during sittings with Mrs. Piper in 1889-90, also had
messages purporting to come from Gurney, 1 but their
contents at times are utterly unlike anything we would
expect from so eminent a man. This for example : 2
Lodge: "Gurney, what about those table-tilting and
physical things? Is there anything in them?"
G.: "Mostly fraud. The rest electricity. A per-
son's nerves are doing they don't know what. They
are often not conscious when they move things." ....
L.: "And what about those Indian tricks? Mango
and basket tricks?"
G.: ". . . . you mean that cutting up a child and
flinging its legs and arms about."
L.: "Yes, that's one of them."
G.: "It is a veil, Lodge, an ethereal veil between
the thing and the spectators. They can't see what
really happens. It's a delusion, it's done through
ether. It's not true spiritualism, it's a gap in ether.
But true spiritualism has been real ever since the first
life that had any humanity in it."
On this Sir Oliver remarks: 3 "The casual reference
of unknown phenomena, part to fraud, the rest to
'electricity,' though quite common with uneducated peo-
ple, was especially unworthy of Edmund Gurney ....
In Phantasms of the Living he writes humorously
of the excellent people who are ready to jump lightly
from the hypothesis of 'fraud' to that of 'electricity,'
and suggests that they are equally innocent of either
form of energy!"
The Gurney control in the script of Mrs. Verrall and
Mrs. Forbes, 4 who both had known Edmund Gurney,
has no evidential value. Regarding Mrs. Holland's
1 See Proceedings, 8. P. R., xxiii : 145 et seq.
2 Ibid., p. 156.
3 Ibid., p. 159.
* Proceedings, 8. P. R., xx:102, 220, 223, 226, 229, 231, 244, 254, 257,
263, 266, 269, 270, 275, 305-307, 395, 408, 415, 427.
216 Spirit Identity
Gurney control Sir William Barrett pronounces it
singularly characteristic of his temperament, 1 while
Podmore concludes his analysis of the case by saying
that this control is marked by characteristics which are
wholly irreconcilable with the character of the great
man as he was known in life. 2 It should be noted that
Mrs. Holland had never known him.
Professor Henry Sidgwick died in the summer of
1900 and his control appeared in the utterances of Mrs.
Thompson in the beginning of the following year, 3 and
later in the script of Mrs. Verrall. His alleged com-
munications through other mediums are of less interest.
Mr. Piddington, who was present when the Sidgwick
control made its first appearance, writes 4 that he "felt
that he was indeed speaking with and hearing the voice
of the man whom (he) had known." Subsequent
automatic writing under this control bears a very strik-
ing resemblance to Professor Sidgwick's writing, which
x Sir William F. Barrett, "On the Threshold of the Unseen," pp. 201-
202: "The hypothesis that these messages are due to dramatic creations
of Mrs. Holland's subliminal self becomes increasingly difficult to believe
when we find other wholly different types of messages purporting to come
from Mr. Ed. Gurney and the Hon. Rodin Noel, who were also entirely un-
known to Mrs. Holland. When they were on earth I knew these dis-
tinguished men personally, and was in frequent correspondence with each
of them; hence from my own knowledge I can affirm that these communi-
cations are singularly characteristic of the respective and diverse tempera-
ments of each."
2 Podmore, "The Newer Spiritualism," p. 202: "The Gurney control
who communicates through Mrs. Holland is of another type. His con-
stant exhortations addressed to the automatist are marked by an im-
patience and brusquerie, verging on actual discourtesy, which are quite ir-
reconcilable with the demeanor of the Edmund Gurney whom his friends
knew."
Before receiving the Gurney messages Mrs. Holland had read Myers'
"Human Personality," in which there is frequent reference to Edmund
Gurney (see Barrett, Op. cit., p. 199).
For the Gurney control in Mrs. Holland's script see "Proceedings,
S. P. R., xxi: 177-184, 191-194, 230-236, 241, 255, 271, 272-279, 291-295,
327-365.
s January 11th, 1901.
4 Proceedings, 8. P. R., xviii: 236-237.
Spirit Identity 217
Mrs. Thompson is certain she has not seen. 1 Podmore,
however, who does not think it excluded that she un-
consciously might have seen writing from his pen, con-
cludes 2 that "The substance of the communications con-
tained nothing of an evidential nature; and (that) some
of the remarks accredited to the Sidgwick control im-
press one strongly as appropriate to the mind of the
medium rather than to the mind purporting to com-
municate."
The Sidgwick communications in Mrs. Verrall's
script 3 show a superior characterization, but this is not
beyond what we would expect since Mrs. Verrall knew
Professor Sidgwick well. Of evidential value there is
very little, and test cases presented by the control were
complete failures. We shall refer to one of these.
On October 7th, 1903, it was stated in Mrs. Verrall's
script that "Henry Sidgwick's message," previously al-
luded to, was about three letters kept together. Some
further references to the letters then followed, and at-
tempts were made to give the contents of a letter dated
June 9th, 1872. But no one seemed to know of such a
letter. On October 12th, the script contained: "It was
arranged that he should refer to these three letters";
but there was no reference to names. Then, on Decem-
ber 25th and 26th, the script stated that Mrs. Sidgwick
would know about the three letters, and later — January
29th — "The letters are kept by some one — those we told
of — you have not asked the right person." But Mrs.
Sidgwick was unable to make anything of the various
references. 4
The appearance of the F. W. H. Myers control after
the death of the great scholar so prominent in circles
1 See comparison of writing in Op. cit., pp. 238-243.
2 "The Newer Spiritualism," p. 203.
8 Proceedings, 8. P. R., xx:26, 277-279, 295-298, 300, 301, 331, 332.
4 Ibid., pp. 295-296.
218 Spirit Identity
connected with Psychical Research could not fail to
arouse great interest, and there is a considerable abund-
ance of communications purporting to come from this
direction, the best of which are found in the script of
Mrs. Holland, Mrs. Verrall and Mrs. Piper. The evi-
dential value of the communications of the Myers-
Holland control * is of a purely negative character in so
far as they clearly point to the medium's subconscious
Self as their source. The following communication
from the Myers control appears in Mrs. Holland's
script of November 19th, 1905 : 2
M.: "It is perhaps unfair to state that .... is too
credulous, but his peculiar constitution of mind lends it-
self to the machinations of fraud. In matters of this
kind the Scientific mind is the poorest guide imaginable.
The phenomena that will shortly be induced are utterly
misleading. They will not be completely fraudulent —
at least, not consciously so — but the influence will be of
the Poltergeist type, and the lowest forms of physical
magnetism will be called upon to produce what the
agent in question will announce as physical manifesta-
tions. No levitation but the movement without contact
will be of the lowest class — not the back of the — (The
impulse to write was so strong that I obeyed it in spite
of knowing that I should soon be interrupted — and at
this point the interruption came.)"
Monday, Nov. 20th, 1905, 9:15 a. m.
M. : "Brief day and bright day and sunset red
Early in the evening the stars are overhead —
Myriads of intended messages break off
short.
Broken threads are hard to knit again —
"The properties apertaining (sic) to the deception
will be daringly simple. The old familiar trickery which
1 Proceedings, 8. P. B., xxi: 177-184, 191-219, 221-223, 224, 230-240, 241,
242, 245-249, 252-256, 272-283, 291-295, 365-367.
2 Ibid., pp. 273-274.
Spirit Identity 219
is so old it has almost been abandoned in favor of more
elaborate appliances.
"There will be a piece of elastic in his left shirt
sleeve — No — nothing so elaborate as a pneumatic
glove. The table will be without openings or traps of
any kind — that is to say in the upper part but insist
on observing where the legs join the frame.
"The luminous paste is an invention of his own."
Here follows a communication by the Gurney con-
trol in the same vein, and then :
"Palladia — Mrs. Eustace Lucas — Annie Bird —
Euphronia — Katie King — Eustonia — Pallonia . . . ."
The whole message is a reference to the physical phe-
nomena and evidently in part to Eusapia Palladino.
On December 1st, the script continues: 1
M.: " I am anxious — From an apparent
trifle may rise the ruin of all we have been working for
so long.
"Materializing flowers we know all that of course,
but it seems new to him and he has a strange gift of
credulity.
"There may be raps genuine enough of their kind —
I concede the raps — Poltergeist merely — but the
luminous appearances— the sounds of a semi-musical
nature — the flower falling upon the table — Trickery —
trickery. Of course there can be no searching. She
would proffer excellent reasons against that — but other
precautions can be taken."
December 3rd, 10:45 p. m.
M.: ". . . . Honest, hearty ridicule has a certain
vivifying power it stirs the dry bones but the kind of
ridicule this would bring would be the killing type.
"Have we endured so long — done so much endured
so much hoped so much only to come to an end in the
course of the year now coming? It is a very sad thought
to me."
x Proceedings, 8. P. R., xxi: 276-278.
220 Spirit Identity
December 5th, Midnight.
M.: ". . . . She is no fool far from it but she has
the power of befooling — Wilson knows about it.
"Miss J. will be the best help in this case — E. P.
willing not to sit near her — but that can be easily over-
borne ....
"The trance condition is partially genuine the mani-
festations are simply fraudulent.
"Ask her to allow you to secure each foot in a slight
cardboard box — case or cover. She will refuse for the
instep does most of the phenomena of raps and move-
ment "
December 7th, 11:30 p. m.
M.: "The lights are turned out and a screen is
drawn before the fire — E. P. does not care for the en-
vironment it is not sufficiently simpatica for her. If
she wore soft shoes felt shoes there would be fewer im-
posing raps and cracks. The toes can do it inside the
boot
"Pockets — inner pockets will hold a surprising
amount.
"Surely lazy tongs have been superseded by some-
thing a little more modern."
Myers seems gravely concerned with certain physical
phenomena, particularly those of Eusapia Palladino,
about to occur. But there is no reason for supposing
that the real Myers has any connection with the com-
munications. We have a twofold basis for this as-
sumption.
Before quoting the script in the Proceedings Miss
Alice Johnson informs us 1 that she had received a
letter from Mrs. Holland dated October 27, 1905, in
which the latter tells how she has been reading a review
1 Proceedings, 8. P. R., xxi:272.
Spirit Identity 221
of Maxwell's "Metaphysical Phenomena' which ap-
peared in the Spectator on the seventh of that month.
The review gives a lengthy and detailed treatment of
the physical phenomena and criticises them very se-
verely. Undoubtedly, much that appeared in Mrs.
Holland's subsequent script may be traced to this
source.
The first references to fraudulent physical phe-
nomena in the script quoted occurred on November 19,
and on that very day Miss Johnson was engaged in
helping Mr. Feilding in his preparations for sittings
with Eusapia in Paris and the matter of physical phe-
nomena was discussed. Miss Johnson herself believes 1
that on this occasion there might have been telepathic
communications between her and Mrs. Holland, which
would, of course, account for part of the message. The
physical phenomena were, moreover, subject to con-
siderable discussion at the time, which all taken to-
gether neutralizes the evidential value of the script in
question.
Our second reason for disregarding the evidence is
found in a comparison between the views on the sub-
ject of physical phenomena of the Myers control and of
the real Myers. The Cambridge sittings had shaken
Myers' faith in physical phenomena, and in Eusapia,
it is true, but later he had publicly recanted 2 and ac-
cepted some of her phenomena as genuine. His at-
titude towards the whole subject as expressed in Hu-
man Personality is quite different from that of
Myers h. If after death he should have changed his
mind on this subject he would certainly not have com-
municated it to Mrs. Holland alone, but nothing of the
kind occurs in the script of other mediums.
These two points taken together to our mind not
only disprove the identity of the communicating
1 Proceedings, 8. P. R., xxi:274.
'See Myers* letter in Light, Feb. 18, 1899.
222 Spirit Identity
Myers h with the real Myers, but clearly present the
script in its essential points as a case parallel with telep-
athy between the living. 1
Again we quote Sir William Barrett, 2 who refers to
a communication in Mrs. Holland's earliest scripts
written in India and purporting to come from the late
Mr. Myers. The script seems to give a description of
Dr. Verrall, and ends as follows: "Send this to Mrs.
Verrall, 5, Selwyn Gardens, Cambridge." Sir Wil-
liam considers that in this case "the fetish of subliminal
or telepathic knowledge is .... hard to invoke
and becomes absurd." At the time Mrs. Holland, ac-
cording to her statement, had not seen and had no con-
ception of the address, which is not given in "Human
Personality/' which she had read. But Mrs. Verrall's
name occurs prominently in this work, especially in
connection with crystal gazing and other psychical phe-
nomena, and could not well have escaped the attention
of Mrs. Holland when reading it, and it is not excluded
that she might have seen the address of so prominent
a person in some magazine or paper dealing with ques-
tions of Psychical Research, and either failed to advert
to it consciously or else subsequently forgotten it. Thus
the impression could have been subliminally retained
in Mrs. Holland's mind without her conscious knowl-
edge thereof. Of course, there is no proof to show that
this is the explanation, nor is there any to convince us
that it is not.
Mrs. Verrall developed automatic writing shortly
after Myers' death, and references to the contents of a
sealed envelope which Myers had left with Sir Oliver
Lodge for the purpose of test appeared early in her
script. Several references to Plato's Symposium were
1 This seems to be the view taken by Miss Alice Johnson in her article
in the Proceedings referred to, and also by Mr. Podmore in "The Newer
Spiritualism," p. 206.
*"On the Threshold of the Unseen," pp. 202-203.
Spirit Identity 223
made in connection with Professor Sidgwick and Mr.
Myers. Between February 12th and April 17th, 1903,
there were frequent allusions to a letter or envelope
sealed with a four-lettered inscription on the seal and
locked in a box. 1 Several times Dr. Hodgson's name
was mentioned in connection with the box, who stated,
however, that he had no knowledge of any box like that
described. In April the script plainly stated that the
"message inside" was from the Symposium, On July
13th, 1904, it was communicated that the box referred
to enclosed a sealed envelope given by Mr. Myers to
Sir Oliver Lodge containing a passage from the Sym-
posium, and similar communications were repeated at
intervals. There was also reference to the contents of
an envelope left with two other letters by Professor
Sidgwick with his wife. When the envelope which Sir
Oliver Lodge had received from Mr. Myers was taken
from the bank where it had been kept in custody and
opened — which took place on December 13th, 1904 —
it was found that the message which it contained had
no resemblance to the passage in the Symposium, nor
did it refer to Professor Sidgwick. The whole experi-
ment proved a complete failure. 2
The Myers control in Mrs. Piper's script is of great
interest and has afforded an abundance of material, the
best of which, in so far as dramatic vitality and vraisem-
blance of impersonation is concerned, was furnished
during her English sitting in 1906 and 1907. To this
we shall return presently in connection with cross-
correspondence.
In order to elicit from Myers p evidence of acquaint-
ance with a circumstance in Frederic Myers' life which
would be unknown to Mrs. Piper and her sitters, Mrs.
Verrall, after some seances with the medium, asked Mrs.
1 Proceedings, 8. P. B., xx:299.
2 Ibid., pp. 301 and 78, 79, 172, 268, 271, 272, 299-301, 327, 399, 424,
425, and Journal, 8. P. B., vii: 11-13, 32.
224 Spirit Identity
Sidgwick to give her some good question to be put to
the control. 1 It is to be noted that since 1889 Mrs.
Sidgwick had not seen Mrs. Piper except for a short
visit paid in December, 1906, or January, 1907. 2 Mrs.
Sidgwick's reply of January 19th, 1907, reads as fol-
lows : 3
"I have not succeeded in thinking of any question
which could be asked the Myers control, of which the
answer is verifiable but unknown to any one ; but I have
thought of a question of which the answer is known to
me and almost certainly unknown to you. When Mr.
Myers paid his farewell visit to (my husband) at Terl-
ing he and I had a conversation. It was out of doors in
the porch of the house. I am not sure whether Mr.
Myers had already seen (Mr. Sidgwick) for the last
time, but in any case he knew that death must come be-
fore many days. Mr. Myers sought that conversation
in order to talk about a specific concrete subject, and
he also spoke of another specific concrete subject in the
course of the conversation. Can he remember anything
about either subject and what he said? I could give
further clues if you think it advisable, but anything I
say had better be said in writing, so that we may know
exactly what it is. He should be pressed for details of
what he said — more than a mere general reference to
the subject. If you approve of the question and would
like to have it in reserve in case the occasion comes for
asking it, I will write an account of the conversation,
put it in a sealed envelope and send it with a covering
letter to Mr. Piddington."
The memorandum sent to Mr. Piddington on Janu-
ary 22d, 1907, which remained unopened until Septem-
ber 17th the same year, read in part as follows: 4
1 Mrs. Henry Sidgwick, "An Incident in Mrs. Piper's Trance'* in Pro-
ceedings, S. P. R., xxii:417-440.
2 Ibid., p. 417, foot note.
8 Ibid., pp. 417-418.
*Ibid., p. 418.
Spirit Identity 225
"In August 1900, when Mr. Myers was at Terling
Place for the purpose of taking leave of (Mr. Sidg-
wick), he sought a conversation with me which took
place out of doors in the porch of the house. What he
wished to talk about was a memoir of (Mr. Sidgwick).
He was determined that one should be written, had per-
suaded (him) to write some reminiscences with a view
to it, had at one time — since the knowledge of (Mr.
Sidgwick's) illness — intended to write it himself, but
had withdrawn from this on account of his own book
and the short time remaining before his own expected
death. He had then talked to (him) about its being
written by Arthur Sidgwick. He wanted in this con-
versation to charge me with the task of inducing (Mr.
Arthur Sidgwick) to undertake it. He was to be told
that H. (S.) approved, that F. W. H. M. desired it,
and leisure was to be secured by ... . (inducing)
him to resign some of his work " The rest of
the memorandum contains further particulars referring
to the subject and a conversation relating to the mode
of burial which should be adopted, but to these matters
no reference was made in the trance.
At her sitting on January 21st, 1907, Mrs. Verrall
told Myers p that she had a messages for him, asking
him if he remembered having gone to see Mrs. Sidgwick
at Terling shortly before her husband's death. To this
Myers p replied in the affirmative, and again questioned
if he remembered having spoken with her alone he an-
swered that he referred to this. A subsequent question
as to the place of the conversation he would not answer
but asked for time to refresh his memory. He was then
told that Mrs. Sidgwick wanted him to remember where
he had spoken to her and what he had said to her. 1
At the next sitting on January 22nd, the Myers p,
although closely questioned by Mrs. Verrall, could give
no other information than that he believed that on the
*Op. cit., p. 419.
226 Spirit Identity
occasion in question he and Mrs. Sidgwick had taken
a walk out of doors near some green shrubbery, that
he had told her that his own loss, caused by Sidgwick's
death, would be still greater than hers, that he had re-
ferred to some matter to be written by Sidgwick and
placed in a sealed envelope and also to "some work of
(Sidgwick's) which (he) should like to have to bring
out to live." 1 So far the Myers p had touched upon no
point about which Mrs. Sidgwick had asked except the
fact that the conversation took place outdoors which
Mrs. Verrall knew. Mrs. Sidgwick considers it very
unlikely that Frederic Myers in reality had spoken of
a sealed envelope, and also that he had referred to un-
finished work and the possibility of publishing it. She
seems to feel that the experiment already is a failure. 2
The next sitting (January 29th) shows positive error
on the part of Myers. 3 Mrs. Verrall was of the opinion
that the conversation referred to by Myers p at the
previous sitting had not taken place in reality. But
this she does not tell the control. The following com-
munication was made:
M p — "Now tell me about my talk with her. I must
understand whether I talked this over with her on that
day or at some other time."
Mrs. V. — "I will tell you. Mrs. Sidgwick thinks
that on that day you and she said such things ; 4 but that
was not what she wanted you specially to remember."
M.p — "Well if I am alive at all I do certainly recall
mentioning this to her."
Mrs. V. — "Yes; she says she is sure that you spoke
on that subject; but she wants you to recall two specific
things in your conversation with her at Terling which
led to action on her part."
1 Op. cit., pp. 420-421.
•Ibid., p. 422.
8 Ibid., pp. 422-423.
*In a foot note Mrs. Verrall remarks: "This was a mistake. I am
inclined to think the contrary."
Spirit Identity 227
Mp — "Let me think this over more carefully and I
can be trusted I believe to reproduce it here as soon
as I sufficiently recall."
On February 5th Mr. Piddington was sitting with
Mrs. Piper and the Myers control appeared. 1 Mr.
Piddington suggested that Myers p might not have
caught the word Terling in the question put to him by
Mrs. Verrall on behalf of Mrs. Sidgwick, to which
Myers p replied :
Mp — "Oh yes, I positively never heard, i. e., to grasp
the word before. You are right in this. I understand
now and will go over that interview and if you refer
to this I will give my answer to-morrow"
On this Mrs. Sidgwick remarks 2 that she does not
think that the cause of difficulty lay in Myers p not
catching the word Terling. She considers the im-
portant point to be that the conversation took place
shortly before her husband's death, and the answers of
Myers p to Mrs. Verrall show that he understood this.
The next day, Mr. Piddington being alone with Mrs.
Piper, the following communication was received: 3
Mp — "I remember the name of the place to which you
referred last time and I should say with regard to it
that I remember vaguely making a suggestion to Mrs.
Sidgwick regarding a certain document which I thought
she would find necessary to be attended to."
Mp — "Look into in case our good friend came over
here. Besides I referred to matter pertaining to the
College if I remember rightly; also a library matter
which she will recall quickly."
J. G. P.— "Yes, I will tell her."
Mp — "I feel sure of the distinction between the
places, i. e., my talk with her at T. and my own house."
1 Op. cit., p. 423.
"Ibid., foot note.
» Ibid., p. 424.
228 Spirit Identity
Mrs. Sidgwick states that she is unable to recall any
conversation on those subjects between Myers and her-
self.
The "library" and the "document" reappear at the
sitting of February 13th, at which Mrs. Sidgwick was
present and introduced in her own name. 1 The Myers p
accepts the suggestion on the part of Mrs. Sidgwick
that the Gurney library was meant, then refers to a
document which concerned Mrs. Sidgwick after her
husband's death and to her as saying that it did not
matter so long as she gave the library. "I thought it
a good suggestion, as it would serve as a memoriam."
Rector communicating then asks if Mrs. Sidgwick
understands, and upon her negative reply Myers p re-
appears, asking if she does not remember a letter which
he wrote to her about it before he "went away," and to
which she replied that she thought the suggestion a
good one.
Mrs. Sidgwick can make nothing of the references
to the "library" and the "document" and has no letters
throwing light upon them. The reference recurs on
February 20th, when Myers p urges her to look for such
letters and says: "I distinctly remember writing you
or talking with you and I believe I wrote about adding
some of your own books to the College library." But
Mrs. Sidgwick does not think it likely that she ever
spoke or corresponded with Frederic Myers on this
subject, and she is certain that it could not have been
mentioned in a manner to make any particular impres-
sion on either of them. 2
On March 20th Myers p appeared again and wanted
to know if Mrs. Sidgwick, who from now on was pres-
ent at the sittings, remembered that he had made sug-
gestions to her regarding a will; he then stated that he
clearly remembered having spoken to her about it and
*Op. cit., pp. 427-428.
2 Op. cit., p. 428.
Spirit Identity 229
that it had something to do with Professor Sidgwick. 1
Then again about his Life : 2
Mp — "Yes and my advising you to see about — see
(scrawl) about his life."
Mrs. S. — "My advising you to see?"
R 3 — "I can't tell you just what that word is. It
sounds like Revnua of his life R."
Mrs. S. — "R, e, u, n, u, a; is that it?"
Mp — "Yes. It was to write it."
Mrs. S.— "To write it?" "Yes, I remember."
Then follows a reference to the death of Professor
Sidgwick, and then:
Mrs. S. — "Yes I quite understand. Can you re-
member what you said about writing his life?"
Mp — "I do very clearly. I remember referring to
some letters and collecting them."
Here follow some remarks regarding this work which
represent the actual conversation between Frederic
Myers and Mrs. Sidgwick. Myers p then makes men-
tion of Professor Sidgwick and gives a message from
him. Finally he promises to think over what he had
said during the conversation regarding Professor
Sidgwick's Life.
After the sitting Mrs. Piper in her waking state sev-
eral times referred to "Arthur" and "Eleanor" whom
Arthur worked too hard and ought to give a rest. The
name "Henry" was also mentioned. 4
In a communication of April 2nd 5 Myers p again re-
fers to the Life. He recollects having been willing to
undertake the task himself, but, unable on account of
other work, that he had suggested that Mrs. Sidgwick
should collect certain letters for the purpose, and that
*Op. cit., p. 428.
1 Ibid., p. 429-430.
3 Rector.
* Op. cit., pp. 430-431. Professor Sidgwick's name was Henry, his wife's
Eleanor, and his brother's Arthur.
6 Ibid., pp. 431-434.
230 Spirit Identity
the proceeds of the Life should go to further a cause
in which they were both interested. Mrs. Sidgwick's
reply that she does not remember this last statement
makes him change and say that it may have applied to
his own work instead. He also refers to a photograph
appropriate for reproduction. Mrs. Sidgwick recalls
these statements to have been made in her conversation
with Myers, except the reference to the letters and to
the employment of the proceeds of the Life. The
photograph she thinks refers to the obituary notice of
Professor Sidgwick written by Myers and reproduced
with a photograph in the Proceedings.
Later on in the same sitting new reference is made to
the Life, and Myers p mentions that he had suggested
something about copyright to her. When she can not
recollect this he explains his statement, saying that he
meant copy and not copyright. He blames the mistake
on Rector. He states having suggested that Arthur
should assist her, and that this was the chief thing in
their conversation at Terling. A few days later re-
peated reference is made to Arthur and photographs.
The last reference to the Terling conversation at the
London sittings was made on April 30th in the ab-
sence of Mrs. Sidgwick and with Mrs. Verrall as sit-
ter. 1 In answer to her explanation of another question
she wished Myers p to answer she received:
Mp — "Oh yes I think I understand now. It was a
long time before I understood about Terling the home
of Lady Rayleigh. Tarling where Mrs. Sidgwick and
I talked."
We have quoted this case at great length, but on the
one hand we realize its importance as a test case, on the
other we feel that it would be impossible to come to a
conclusion without a study of all the detail involved.
In the whole series of communicaticfhs Myers p re-
ferred to the following points which actually were part
x Op. cit., p. 435.
Spirit Identity 231
of the Terling conversation, viz., 1 : That the conver-
sation took place out of doors, 2 : That it concerned the
writing of a biography of Mr. Sidgwick, 3 : That Myers
had been very anxious that it should be written, 4 : That
other impending work made him unable to undertake it
himself, 5 : That Arthur Sidgwick should be connected
with the work.
The whole communication falls into two parts, that
received at Mrs. Piper's sittings with Mrs. Verrall and
with Mr. Piddington in the absence of Mrs. Sidgwick,
and that received at her sittings with Mrs. Sidgwick.
The two parts are very different. First of all, only the
first of the five veridical references to the Terling con-
versation was made during the first part of the sittings
— that the conversation took place outdoors — and this
fact was known to Mrs. Verrall. A number of other
references are made, none of which can be remembered
by Mrs. Sidgwick as having occurred in the conversa-
tion, and some of which were such that if they had oc-
curred they would not very likely have been forgotten.
The references to a sealed envelope, to the editing of
some unfinished work of Sidgwick's, to some College
business and to the Gurney library were emphatic, de-
liberate, and some of them repeated and insisted upon.
The "library" reference might be explained if we as-
sume a mix-up in the present Myers p communications
with those received in February in Mrs. Verrall's script
in which mention is made of "library." * But the other
statements given gradually and cautiously, and con-
cerning matters which Frederic Myers would have been
liable to discuss with Mrs. Sidgwick, rather indicate
that Myers p was engaged in guess work and "fishing,"
carefully feeling his way while completing his state-
ments. When he thinks a statement correct — as in the
case of the sealed letter — he makes it more definite and
emphatic.
1 Op. cit., p. 425.
232 Spirit Identity
The second part, as we have said, is very different.
The communications begin with reference to the
"library," and upon Mrs. Sidgwick's unguarded sug-
gestion it becomes definitely the Gurney library. Next
there is a document — Mr. Sidgwick's will — a very
plausible subject of discussion at the time of his death.
Something may have been said at Terling in regard to
the will, but the subject would have been of very little
interest since Mrs. Sidgwick alone was mentioned
therein. Very likely these two points were guess work.
We should notice that the various non-veridical refer-
ences from now on cease to be made. On the hypothesis
of guessing it would not have been difficult for the
Myers p by this time to find out from the attitude of
Mrs. Sidgwick — or possibly telepathically — that those
references were incorrect, and thus to be able to elimi-
nate from the matter likely to have been discussed at
Terling anything relating to these things. This, of
course, would facilitate further guess work. We need
not say that working on this hypothesis we assume the
Myers p to be a "secondary personality" of Mrs. Piper
appearing in her trance, which of course would allow
for abnormal acuteness and cunning.
The veridical references in the second part of the sit-
tings were not all given without circumspection, nor
were they all fully correct. The statement as to the
Memoir came piecemeal and began in a very confused
manner. Mrs. Sidgwick remarks 1 that "Rector's ina-
bility to catch a word which should have been 'memoir,'
or an equivalent, gave Myers p an opportunity, had he
needed it, of developing the idea in some different way
and of denying that it was a biography that was to be
written. If (she) had not a little later somewhat un-
guardedly accepted the interpretation in an unequiv-
ocal manner, he might have found it necessary to put
out further feelers."
1 Op. cit., p. 437.
Spirit Identity 233
Myers' anxiety that the biography should be written
and his declining the task on account of other pressing
work were true to reality. It was also true that he pro-
posed Arthur Sidgwick's agency in executing the work.
But it should be noted that Frederic Myers had pro-
posed that Arthur Sidgwick should write the biog-
raphy, not that he should help Mrs. Sidgwick in do-
ing it. This, she states, was her own desire, 1 which fact,
of course, would indicate that the Myers p statement had
its source in communication from her mind.
As a test the experiment was a complete failure be-
cause all veridical references to the Terling conver-
sation concerned facts known to one of the actual sit-
ters and might therefore have been communicated in
the manner of thought transference to the mind of Mrs.
Piper. The assumption that this is what actually took
place is rather confirmed by the fact that of the five
veridical references only one was given in the first part
of the communications, and this was the only one known
to Mrs. Verrall; the other four were given when Mrs.
Sidgwick arrived on the scene. Another circumstance
pointing in the same direction is found in the accord-
ance of the information given by Myers p with the views
of the sitter rather than with those of Frederic Myers. 2
x 0p. cit., p. 436.
2 We quote a remark by Dr. Lapponi bearing upon this fact
("Ipnotismo e Spiritismo," pp. 183-184): "Altro fatto non meno sor-
prendente e la facilita con cui nei loro gusti gli spiriti sanno addatassi
a quelli dei loro devoti cultori. Si dirrebbe, che, come l'antica Pitonessa
nel rendere i suoi oracoli parteggiava per il re Filippo, cost oggi gli
spiriti parteggino per le opinioni professate da chi li consulta; pii con le
persone pie; amorevoli con chi ama i suoi care; — inghilterra gli spirite
sono sceptici, discorsivi, avveduti ; in Germania, mistici, speculative,
transcendentali ; e in Francia, libertini, generosi, spensierati frivoli. Negli
State Uniti Americani, essi sono positivi, dommatici, arditi, e proclamano
la metempsicosi; — Presso i Mormoni e nell' Utah, approvano e incielano
la poligamia. . . .In Russia celebrano con grandi lodi la religione
ortodossa, e incoraggiano con tempo la propaganda nichilista. In lspania
invece fanno voti che tutte le societa spiritistiche se uniscano e si in-
corporino colla massoneria. . . ."
234 Spirit Identity
The strongest case indicating spirit identity in the
Myers p communications is the Lethe incident. 1 Un-
fortunately it is too complicated to allow of a full ex-
position or even of an adequate treatment in this
limited space, but we shall try to bring out the points
which bear the main burden of evidence. 2
Towards the end of a sitting of March 23d, 1908, Mr.
Dorr asked Myers p: "What does the word Lethe sug-
gest to you?" Answers were given in part and in a
confused manner and the word cave written. Upon
waking Mrs. Piper muttered pavia and then:
"Sybil — Olympus — water — Lethe
Put them all together — Entwined love — beauti-
ful shores —
Pharao's daughter came out of the water —
Warm — sunlit — love.
Lime leaf — heart — sword — arrow
I shot an arrow through the air
And it fell I know not where." 3
Then she saw a vision of a lady which she describes
thus: 4
"Lady — I want to say that the walls came out, and
in the air was a lady who had no clothes on; and in her
hand she had a hoop and two pointed things, and she
pulled a string, and she pointed it straight at me, and I
thought it would hit me in the eye. And Mr. Myers
put his hand up and stopped her. She had a hoop, and
there was only half of the hoop there."
1 Podmore in "The Newer Spiritualism*' says (p. 262): "It must, I
think, be admitted on all hands that the method of answering the Lethe
question was well devised; and that this is precisely the kind of evidence
demanded for the proof of spirit-identity; and that, though no single case
can, of course, be conclusive, yet that if evidence of this kind were multi-
plied the presumption in favor of the reality of spirit communication
might at length become irresistible."
2 For the Lethe incident see J. G. Piddington in Proceedings, B. P. R.,
xxiv: 86-142.
3 Op. cit., p. 89.
4 Ibid.
Spirit Identity 235
At subsequent sittings Myers p, or Hodgson p speak-
ing for him, repeated the words "Cave," "Iris" and
"Clouds," gave the word "Flowery Banks" and wrote
that Iris was the woman shooting. 1 "Pavia" was re-
peated several times. On March 24th, Hodgson p con-
trolling, Mr. Dorr asked what Myers p meant by the
winds of which he had spoken, and received in answer: 2
H p — "Yes, clouds — arrow — Iris — Cave — Mor MOR
Latin for sleep Morpheus — Cave."
Dorr — "Good. I understand what you are after
now. But can't you make it clearer what there was pe-
culiar about the waters of Lethe?"
Up — "Yes, I suppose you think I am affected in the
same way but I am not."
On waking up Mrs. Piper saw written on the wall
"C," and then afterwards, as though something came in
between, "Y X." 3 On March 30th the word was
spelled "CYNX." Later variations of the word ap-
peared. 4 Then, in the waking stages Mrs. Piper said:
"Mr. Myers says: No poppies ever grew on Elysian
shores." 5
The whole series of communications was utterly ir-
relevant both to Mr. Dorr, Mrs. Verrall and Mr. Gerald
Balfour, but Mr. Piddington searched the classics till he
found in the eleventh book of Ovid's "Metamor-
phoses" a passage which in main justifies the answers
given by the communicators. 6
None of those present could recall having read the
eleventh book of the "Metamorphoses" Mr. Pidding-
ton makes a careful survey of the classical reading of
1 Op. cit., pp. 90-91.
2 Ibid., p. 91
8 Ibid., p. 94.
4 Ibid., p. 95.
8 Ibid., p. 97.
•Ovid, "Metamorphoses" ix: 41 0-748. The story runs as follows: Ceyx,
King of Trachim, had been shipwrecked and drowned. Meanwhile Alcyone,
his queen, implored Juno for his safety, who sends Iris to "seek speedily
the drowsy court of Somnus {sleep) and order him to send to Alcyone a
236 Spirit Identity
the sitters as well as of the medium, and comes to the
conclusion that Mrs. Piper had little or no acquaintance
with classical authors, that Mr. Dorr had not read it,
that Mrs. Verrall had lectured on Ovid at Newnham
College but that her lectures had not included the
"Metamorphoses/' which she could not recall having
read, 1 and as for Piddington himself, he had not seen
the passage until he happened upon it after the sittings.
Frederic Myers, however, had an intimate acquaint-
ance with classical literature, and there is no reason for
supposing that he should not have read the book in
question. 2 In so far as his knowledge in life is con-
cerned, there would therefore be nothing absurd in sup-
posing that the references to the Lethe passage should
have come from him. Throughout the communication
there is an abundance of other references to classical
literature, which would be rather the thing to expect
from Myers.
Of course, Mrs. Piper knew of Frederic Myers'
literary tastes, and it would be natural for her trance
personality to associate his name with references of this
kind. That she claims Myers as communicator does
not, therefore, prove anything. But from where does
she receive the information? Of course, it may have
come partly from Mrs. VerralFs mind, partly, perhaps,
from some mind outside the circle. Mr. Dorr had read
in childhood Blueflnch's "Age of Fable" 3 in which the
Ovidian stories referred to in the script occur. That
subconscious impressions of this reading may have lin-
vision, in the form of the dead Ceyx, to reveal the sad truth." Iris "im-
printing her bended boiv upon the sky seeks .... King Sleep's abode . . .
beneath a cloud." There is a cave, the home and sanctuary of Sleep. From
the foot of the rock containing the cave issues the stream of the water of
Lethe. "Before the cavern's entrance abundant poppies bloom and herbs
innumerable. . . ." From among his thousand sons Somnus chooses
Morpheus to produce the dream vision of Ceyx. (The words in italics are
found in the automatic script.)
x 0p. cit. p. 131.
2 Ibid., pp. 128 et seq.
8 Ibid., p. 142.
Spirit Identity 237
gered in his mind is not unthinkable — on the contrary,
it has been shown that impressions received in child-
hood and later apparently completely obliterated have
lingered in the latent memory and returned to con-
sciousness in old age. There would be nothing un-
natural, then, in supposing that the test part of the
trance communication was drawn from Mr. Dorr's sub-
conscious memory.
Of course, this robs the case of unquestionable posi-
tive evidence for intervention of spirits. But the en-
semble of literary references in the script and the
strong, dramatic impersonation certainly make an evi-
dential contribution which can not be easily dismissed,
and we feel that while the case does not compel us to
accept this evidence as conclusive, yet it should incline
us to leave the question of spirit-identity open.
Richard Hodgson died early in 1906 while playing
handball and the Hodgson control appeared in Mrs.
Holland's script on February 9th that year. 1 It should
be mentioned that shortly before she had seen his
obituary notice in the newspapers. But the Hodgson^
communications show very little of an evidential
nature. 2
The greatest activity of this control is shown in the
Piper trances both in England 3 and in the United
States. 4 The English sittings are of little interest in
so far as evidence for identity is concerned. For test
purposes intimate English friends of Hodgson's hither-
to not connected with the active work of the Society
for Psychical Research were introduced anonymously
after the trance had begun, but the results obtained
1 For the Hodgson Control in Mrs. Holland's automatic writing see
Alice Johnson in Proceedings, 8. P. R., xxi: 303-31 5.
2 Podmore, "The Newer Spiritualism," pp. 212-214.
3 Mrs. H. Sidgwick and J. G. Piddington, "Note on Mrs. Piper's Hodgson
Control in England in 1906-7," in Proceedings, 8. P. R., xxiii: 122-126, and
Sir Oliver Lodge, Ibid., pp. 226-255.
4 Prof. William James, "Report on Mrs. Piper's Hodgson Control," in
Proceedings, 8. P. R., xxiii :2-121.
238 Spirit Identity
were purely negative. 1 Sir Oliver Lodge calls both the
Myers p and the Hodgson p of the English sittings
"rather shadowy, and so to speak uninteresting com-
municators" with whom he was not strongly im-
pressed. 2
The Hodgson control studied by Professor James in
sittings with Mrs. Piper in America are of much greater
evidential value. 3 The impersonation is usually good
and there is a great abundance of truthful information
communicated to the sitters. Professor James, how-
ever, thinks that any single event communicated could
have its source either in lucky chance-hits or in in-
formation received from Hodgson in lifetime by Mrs.
Piper and stored up "either supraliminally or sub-
liminally" in her memory. 4 Mrs. Piper, it must be re-
membered, had known Hodgson well for many years.
For these and other reasons Professor James pro-
nounces the Hodgson p case an exceptionally poor one,
and considers that for successful given information
"there are far more naturalistic explanations available
than is the case with the other spirits who have pro-
fessed to control Mrs. Piper. 5
Before drawing general conclusions we shall briefly
consider the evidence offered by cross-correspondence.
The idea, of course, is that some one intelligence is di-
recting the communications to the different mediums
and that this intelligence might be shown not only to be
external to them, but to belong to the world of spirits.
1 Proceedings, 8. P. R., xxiii:123.
2 Ibid., pp. 282-283.
8 Podmore says ("The Newer Spiritualism" p. 215) that it "seems to
have been one of the most lifelike and dramatic impersonations of the
whole series given through Mrs. Piper, and many times relevant state-
ments were made of an intimate kind such as could scarcely have pro-
ceeded from Mrs. Piper herself."
* Proceedings, 8. P. R., xxiii: 5 and 4.
5 Ibid., p. 5.
Spirit Identity 239
The evidence for spirit direction of the corre-
spondence Miss Alice Johnson thinks will be found in
the fact that the script of each individual medium is
quite unintelligible to her, and that the clue to the mes-
sage is found in the corresponding script of one of the
other mediums. 1 Of course, there are many cases
which can not be explained merely by chance coinci-
dence. In these cases we must resort to a comparison
with the telepathic phenomena, but the question is
whether they show that we have to deal with telepathy,
or a similar mode of communication from the dead, or
whether telepathy from a living person would offer
satisfactory analogy.
First of all, chance telepathy from the living must
be considered excluded on the ground that the com-
municating agency shows a definite purpose and de-
sign in directing the communications. Chance impres-
sions of telepathic nature might well produce similar
statements in the script of the various automatists, but
in good cases of cross-correspondence one script shows
no similarity to the other and the message becomes in-
telligible only when the different scripts are taken to-
gether.
Miss Johnson refers 2 to the "Ave Roma Immortalis"
as the clearest case of what she considers typical cross-
correspondence. Of course this script is far from clear
in itself, and not even Mrs. Verrall understood it when
the clue "Ave Roma Immortalis" came from Mrs.
Holland. There is no necessary connection between
the various expressions in Mrs. Verrall's script except
that they seem to refer to the Papacy. And this refer-
ence is perfectly clear without the "clue." We think
that Miss Johnson admits this.
1 Alice Johnson, "On the Automatic Writing of Mrs. Holland," chapter
VII, "The Theory of Cross-Correspondence," in Proceedings, 8. P. R.,
xxi:369.
2 Op. cit., p. 387.
240 Spirit Identity
One way out might be found in assuming that Mrs.
Verrall's script had no further source than her own
subliminal mind, and that Dr. Verrall, who already on
the fourth of March had drawn his conclusion as to its
meaning, simply picked the "Ave Roma Immortalis"
which occurred three days later in Mrs. Holland's
script, as a very plausible counterpart. But we do not
think the hypothesis of mere chance coincidence between
Dr. Verrall's interpretation of his wife's script and the
sentence in Mrs. Holland's script warranted, especially
in view of the subsequent sentence occurring in the lat-
ter: "How could I make it any clearer without giving
her the clue?" Mrs. Holland's trance personality evi-
dently intends the first sentence to refer to a cross-
correspondence.
Miss Johnson offers the following alternatives:
1. Since the topic was in Dr. Verrall's mind, a frag-
ment thereof may have been transmitted from him to
Mrs. Holland; 2. Again it may have been transmit-
ted from his mind to that of his wife, and from her to
Mrs. Holland; 3. Mrs. Verrall may have interpreted
her script subliminally and conveyed the idea of it tele-
pathically to Mrs. Holland. But she rejects the three
hypotheses on the ground that Mrs. Holland's script
reproduced nothing that had appeared in Mrs.
Verrall's, but rather supplied the clue to complete Mrs.
Verrall's allusions. Of course, whether Mrs. Holland's
script actually presents a clue is very questionable.
Miss Johnson furthermore argues that the second
sentence in Mrs. Holland's script — "How could I make
it any clearer without giving her the clue?" — shows "the
deliberate intention of the control to prevent Mrs.
Verrall from understanding or guessing the meaning
of her script."
First of all, assuming that the direction of a cross-
correspondence is undertaken by a "secondary per-
sonality" developed in an automatist, we must also take
Spirit Identity 241
for granted that the normal personality of the autom-
atist has no knowledge of the activities of the
"secondary personality." This is necessary in order not
to impugn the automatist's good faith, and is in ac-
cordance with the results of studies of "secondary per-
sonalities." If we grant this, it would not be difficult
to accept Mrs. Verrall's subliminal self as being the
director of the correspondence and in that capacity in-
fluencing Mrs. Holland's subliminal self by communi-
cation at a distance. We shall have occasion to return
to this hypothesis in connection with the other speci-
men of cross-correspondence. 1
The "Sesame and Lilies" incident is of a far more
complicated nature. 2 It is not difficult to detect the
action of a directing intelligence throughout the, whole
correspondence. The passages in Miss Mac's script
most obviously referring to Ruskin's "Sesame and
Lilies 33 are those of July 25th and 27th (D and E re-
spectively).
"A blue book bound in blue leather with ended
paper and gold tooling," and
"Sidgwick, Sesame and Lilies — lotus the flower
of repentance."
1 It may also be conceived that a reading of Marion Crawford's book
on Rome might have influenced the correspondence. If we suppose that
the ideas contained in Mrs. Verrall's script, especially those of the vic-
torious struggles of Christian and Papal Rome, with possible reference
to Gregory the Great, Leo XIII, etc., reached the subliminal mind of Mrs.
Holland, they might there have been associated with ideas from the
Crawford book, and suggested to her that this book was what the script
referred to. Her script, then, could be explained as a broad reference to
the book beyond which she could not go without plainly solving the whole
riddle. The final sentences in the book read: "Together, the thoughts
of love and reverence rise in words, and with them comes the deep wonder
at something very great and high. For he himself (who loves Rome) is
grown grey and war-worn in the strife of a few poor years, while through
five and twenty centuries Rome has faced war and the world; and he, a
gladiator of life, bows his head before her, wondering how his own fight
shall end at last, while his lips pronounce the submission of his own
mortality to her abiding endurance — Ave Roma Immortalis, moriturus Te
Salutat." (Francis Marion Crawford, "Ave Roma Immortalis, Studies
from the Chronicles of Rome," 1898.)
2 See chapter IV, pp. 110 et seq.
242 Spirit Identity
The obvious references to Ruskin in Miss Verrall's
script occur on August 12th and 22nd (G and J re-
spectively) :
"praeterita rediviva," and
"Unto this last that was the message to be given.
— note that the words are a clue."
These four pieces of script would be sufficient to
make the combination of Ruskin's three books. Mrs.
Verrall's script of August 19th (H) is indicative of
cross-correspondence with the catchword "lilies" and
the nature of the "puzzle" — a literary allusion, and that
of Miss Verrall on the same day (J) refers to Miss
Mac's script of July 26 (D) and to the more commonly
known edition of "Sesame and Lilies"
Whether any reference to the mottoes is intended or
not is not clear. Miss Mac's message of July 19th (B)
has reference to lilies "that grow by Sharon's dewy
rose" and to "the dust shall be converted into fine gold."
The "Lilies" motto "As the Lily among thorns, so is
my love" may be connected with the "lilies" in the
script, but the word appears very frequently in the
series and this connection is not obvious and need not
be assumed. Nor need we assume that "the dust shall
be converted into fine gold" has any reference to the
"Sesame" motto "Out of it cometh bread and
dust of gold." After all, there is a difference between
the ideas "dust of gold" and "dust shall be converted
into gold." If we discard the connection the intro-
ductory B -script would then contain
(a) the catchword "lilies" ;
(b) an exhortation to search the automatic script dili-
gently, and out of the dust of seemingly meaningless
scribble will come gold — i. e. } proof of spirit-identity.
Certainly this both explains and gives a raison d'etre
to B. If we accept this alternative it would be suffi-
cient for the directing intelligence to be familiar with
Spirit Identity 243
Ruskin's three books in question and to have seen the
edition of "Sesame and Lilies" bound in blue and gold.
We shall now inquire into the possibility of the di-
recting intelligence being found in the mind of a liv-
ing person.
The cross-correspondence must have been planned
not later than March 17th, 1908, when Miss Verrall
wrote script A in which "Sesame and Lilies" occurs.
On that date the Verralls did not know of the existence
of the Macs — as a fact this knowledge came to them on
September 26th when the whole series of script was
completed.
Miss Mac did not know the Verralls before the series
of script was completed, but she knew of Mrs. Verrall
at least in January, 1908, when she read Myers'
"Human Personality/' where mention is made particu-
larly of her crystal visions. No mention is made of
Miss Verrall in that work. Of course, she might have
heard or read of Miss Verrall in some other connection,
which we can not now verify. "Human Personality"
does not treat of cross-correspondence, but the subject
had been so much in the air that it is probable that Miss
Mac knew of it before reading Miss Johnson's report
on Mrs. Holland's script 1 in June that year. This,
however, is another thing which we can not verify. But
the "Sesame and Lilies" is far too elaborate to be likely
to constitute a first experiment on her part.
The most plausible theory, to our mind, is the follow-
ing:
The reading about Mrs. Verrall in "Human Person-
ality" caused telepathic communication from Miss
Mac's subconscious mind to that of Mrs. Verrall. Mrs.
VerralPs subconscious mind, then, desirous to prove
the identity of the spirit which it may have imper-
sonated, conceived the idea of establishing cross-cor-
1 In "Proceedings, 8. P. R., xxi:166 et seq.
244 Spirit Identity
respondence between this unknown person (Miss Mac),
Miss Verrall and herself, and the subject of the cor-
respondence having been planned her subconscious
mind — which we may conceive as having assumed a
Sidgwick v personality — undertook the direction
thereof. This would explain references in the script
to Mrs. VerralFs script in 1907, 1 also the great elab-
oration of her script of August 19th, 1908 (H), with
its promise of ultimate success.
The hypothesis may seem a little bold, but we think
it will find confirmation in another cross-corre-
spondence, which for lack of space we can not quote,
but for which we have to refer the reader to the reports
in the Proceedings 2 or to Mr. Podmore's treatment of
the subject. 3 We refer to the "Latin Message" sup-
posedly connected with the "Hope Star Browning" cor-
respondence, in which the Myers control was the pre-
sumed directing intelligence writing through Mrs.
Piper, Mrs. Verrall and Miss Verrall. We quote Mr.
Podmore's conclusion: 4
"It would appear .... from the four months'
trial of the Latin message that the trance personality
which the experimenters call Myers — P., .... had
not even at the end of the sittings grasped the scheme of
cross-correspondence; was so far from grasping it, in-
deed, that not even the numerous hints given in the
course of the dialogue succeeded in conveying that idea.
From this it would seem to follow, not merely that the
Piper-Myers is an intelligence of distinctly inferior ca-
pacity, but that it is not identical with the intelligence,
claiming to emanate from the same discarnate source,
which has for years past been elaborating, through Mrs.
Verrall's hand, a scheme of complex cross-correspond-
ences."
1 See under A.
2 Proceedings, 8. P. P., xxii : 59-77, 320-397, et alibi passim. Ibid., xxir:
11-13, 18, 134, 161, 262.
•Podmore, "The Newer Spiritualism," pp. 246-254.
4 Op. cit., p. 254.
Spirit Identity 245
The difficulty in reconciling the Myers p with the
Myers v would disappear if we assume that the Myers v J
which has a clear grasp of the correspondence, is noth-
ing else than a "secondary personality" in the subcon-
scious mind of Mrs. Verrall and that it is this subcon-
scious mind, impersonating Myers, which telepathically
directs the correspondence.
Mrs. Verrall's subconscious mind seems to have been
the originator of the idea of cross-correspondence which
appeared in her script in March, 1901, 1 and then was
taken up by other sensitives. Real success came only in
1907. But if we consider the non-moral character of the
subconscious mind in its assuming secondary personali-
ties there is no reason why that of Mrs. Verrall, having
once conceived the idea of cross-correspondence, should
not endeavor to carry it out for the purpose of prov-
ing spirit identity.
The difficulty presented by cross-correspondences is
that they refer to propositions verifiable in the past or
present, and therefore capable of being in the mind of
a living person at the time at which the correspondence
occurs. Telepathy between the living can always be
adduced in order to explain away the alleged spirit con-
trol in such cases, which of course renders positive evi-
dence for spirit-agency in this form of automatism un-
obtainable. But individual cases of cross-corre-
spondence not only leave open the possibility of telep-
athy as explanatory of the directing element, but in
addition to this often show that the telepathic explana-
tion would be preferable, in view of the facts in the case,
or, even, in some cases quite evident. 2
Our review of the cases of "spirit-control" which
would be apt and expected to present the best evidence
1 See Miss Alice Johnson in Proceedings, S. P. R., xxi:373 et seq.
2 See Mr. Podmore's treatment of the "Sevens Incident" in Op. cit., pp.
268-274.
246 Spirit Identity
for spirit-identity, and of cross-correspondence as giv-
ing indication of a directing influence of discarnate
spirits in automatic communications, has by necessity
been exceedingly brief. But we are not basing our
conclusions upon an independent investigation of the
many cases which present themselves, rather, we have
referred to the more striking incidents which have ap-
peared in the long series of investigations on the sub-
ject undertaken by men and women with long practical
experience in Psychical Research, and, consequently,
more capable of the task; and dealing with these cases
as typical of the best evidence obtainable we have en-
deavored to show not only its insufficiency for produc-
ing positive proof to spirit identity, but also that it
often seems to take on a negative character. Our at-
titude has been to exclude the hypothesis of spirit in-
tervention in the presence of a possibly adequate natural
hypothesis.
Sir William Barrett takes the very opposite attitude,
accepting spirit intervention in the absence of positive
proof of the presence of possible natural causes. 1 We
do not think this attitude generally accepted in deal-
ing with questions of the preternatural, rather we feel
no need for defending our use of the principle according
to which we accept a preternatural causation only where
possible natural processes of causation would prove in-
adequate. Acting upon this principle we come to the
lt( 0n the Threshold of the Unseen" (pp. 209-210).
"The only surmise that can be made is that Mr. Moses had seen some
notice of the man's death and career in an American newspaper, and
either had forgotten the fact or had purposely deceived his friends. But
then, this could only have been one of many similar cases of forgetfulness
or deception, and before we can assume this we have to prove that Mr.
Moses did obtain the required information by means of newspapers or
other mundane channels of information."
It may be interesting to quote Mr. Podmore in this regard ("The
Newer Spiritualism," p. 148) : "Stainton -Moses was a graduate of Ox-
ford. ... He wrote 'inspirational' discoveries and books, and delivered
messages purporting to come from the dead. Most of his clairvoyant reve-
lations can be shown to be reproductions of recent obituary notices in the
newspapers and other published material" (Italics ours.)
Spirit Identity 247
conclusion that there is at present no positive warrant
for accepting spirit-intervention in automatic communi-
cations.
We have referred to the activity of "secondary per-
sonalities" and of the "subliminal self," and also to tele-
pathic communications. As we have pointed out, these
things do not explain Spiritism. But it is incontestable
that these notions cover a number of facts — by no
means fully known or fully explored — yet facts of
nature, to a large extent capable of experimental re-
production. So far as we know those facts, they seem
adequate to cover the problems offered by the psychical
phenomena of Spiritism. No doubt we are moving to-
wards a fuller knowledge and understanding of these
facts which may in its turn alter their apparent relation
to the spiritistic phenomena. In the meantime we can
form no other judgment regarding the psychical phe-
nomena of Spiritism than that they have not been
proven to be preternatural.
CHAPTER VIII.
Spikitism as a Religion.
In our chapter on the historical development of the
Spiritistic movement we have made mention of its re-
ligious character, and, apart from certain phases of
scientific investigation, Spiritism, both in its popular
form and among its more highly educated adherents, is
viewed essentially as a Religion. Indeed, Spiritists re-
gard it as a new Revelation, hostile, it is true, to pres-
ent-day Christianity, but not to what they claim to be
the teaching of Christ. 1 They distinguish between the
Gospel of Christ Himself and its interpretation by sub-
sequent Christianity, in which latter category they in-
clude the doctrines proposed by the Apostles. 2 Christ
Himself, they say, was a medium, perhaps the greatest
of all, and the truth which was revealed through Him is
now forcefully presented and amplified in a form
adapted to the age and attested by verifiable miracles. 3
1 "The religion of the future is in our midst already, working like
potent yeast in the minds of the people. It is in our midst to-day, with
signs and wonders, uprising like a swollen tide. ... To its prede-
cessors (Spiritism) assumes an attitude not of hostility, but of com-
prehension. Though new in its form, it purports to have been ever in
the world. Christianity it represents, not as a finality, but as one — the
greatest, indeed, as yet — of those many waves of spiritual influx which
have ever been beating upon the shores of time from the dim expanse of
the Eternal. Christianity has spent its force, and now another revelation
has succeeded it — a revelation suited to the needs of the time." — St.
George Stock, "Attempts at Truth," pp. 128, 133.
2 "If, however, we find that the doctrines of Paul, or Peter, or John
conflict with the recorded teaching of the Master, let us cling to the latter,
even though in doing so we have to discard many a venerable belief."
(Farmer, "A New Basis of Belief," p. 34.)
See also the Introduction to E. Katharine Bates, "Psychical Science
and Christianity."
3 "Who will say that in the light of the present needs of the great
human world, that (sic!) Spiritualism has no claim to the attention of
the Christian Church as a renewal of Christ's teachings, and a reappear-
ance of the signs and wonders which He promised should distinguish the
true believer?" (Farmer, Op. cit., p. 36.)
". . . Spiritualism has come, claiming to add new lustre to
Christ's teaching — to enlarge its capacities and extend its influence.
Spiritism as a Religion 249
As a fact, so they believe, in Spiritism is again fulfilled
Christ's promise of a renewed Revelation of which He
speaks to the Apostles. 1 Sir Arthur Conan Doyle sees
in it "a new revelation from divine sources which con-
stitutes by far the greatest religious event since the
death of Christ — a revelation which alters the whole as-
pect of life and death," 2 and he with others hails Sir
Oliver Lodge's "Raymond" as an epoch-making work
containing "a new revelation of God's dealing with
man." 3 In its phenomena Spiritism claims to present
a new basis for belief, which is able to establish the
supernatural even before the scrutiny of science, 4 and
Spiritualism is not more startling to the religious world to-day than was
the gospel of Jesus to the orthodox Jews. They were scandalized then
by the new light which was thrown upon their ritual and ceremonial ob-
servances, and in fear they exclaimed — Who dares to question our most
holy and ancient faith? Who disputes the sufficiency of the law and the
prophets? The parallel is complete." (Ibid., p. 41.)
1 Op. cit., p. 42 ; The author here refers to Christ's promise : "Adhuc
multa habeo vobis dicere; sed non potestis portare modo. Cum autem
venerit ille Spiritus veritatis, docebit vos omnem veritatem." (Joan.
xvi:12-13.)
2 Robert Mountsier, "Spiritism in England" in the Bookman Jan., 1918,
p. 517: "'The situation may be summed up in a simple alternative,' said
Sir Arthur Conan Doyle in going over the subject with me. 'The one
supposition is that there has been an outbreak of lunacy extending over
two generations of mankind on two continents — a lunacy that assails men
and women of character and intellect who are otherwise eminently sane.
The alternative supposition is that the world is now confronted with a
new revelation from divine sources which constitutes by far the greatest
religious event since the death of Christ — a revelation which alters the
whole aspect of life and death. Between these two suppositions I can
see no solid position. Spiritualism is absolute lunacy or it is a revolution
in religious thought, giving us as by-products an utter fearlessness of
death and an immense consolation when those who are dear to us pass
behind the veil.' "
3 Ibid., loc. cit., "Conan Doyle acclaims the book ( Sir Oliver Lodge's
'Raymond') as one of such value that its true place in the development
of human convictions can hardly be measured by contemporaries: 'It is
a new revelation of God's dealing with man, and it will strengthen, not
weaken, the central spirit of Christianity.' "
4 "The new bases of belief supplied by Spiritualism are rational, and
they are also scientific. We get our facts, verify them, and then reason
therefrom to a consistent theory. . . . The Christian Church had
certain theories to uphold, and her facts were made to coincide with them.
Spiritualism reverses this method; by so doing joining hands with
Science; and while putting many of the doctrines of the Christian Church
on a lower basis; at the same time places them on an impregnable and
surer foundation." — (Farmer, Op. cit., p. 51.)
250 Spiritism as a Religion
to make a more direct appeal, not only to the intellect
but to the heart of man, by means of direct communica-
tion with departed beloved in this life.
From such general claims it would be interesting to
pass on to a review of leading doctrines, but here we
enter upon difficulties, for the spiritistic creeds show
too many variations to make a true synthesis possible.
As a fact, Spiritists disclaim creeds in the sense in which
the word is understood by conservative Christianity.
They consider it a mistake to identify a creed with the
Gospel. "In all things essential," one author says, 1
"Spiritualism and Primitive Christianity are one.
Around their central facts are clustered a golden galaxy
of truths. Taking the authentic utterances of Jesus,
His teaching may be summed up in Reverence, Sym-
pathy, Purity and Love Spiritualism clears
away the glosses and deductions of ritual and specula-
tion which have gathered around His life and work, and
more clearly reveals the divine truths underlying the
same."
Both W. Stainton-Moses 2 and R. D. Owen 3 find in
their spiritistic doctrines what they consider the es-
sential teachings of Christ. The following ideas, re-
ceived from communicating spirits, are set forth by
Mr. Moses in his "Spirit Teachings/'
God is not spoken of by the spirits as a personality,
for no spirit has ever seen Him. Being incomprehensi-
ble to man He is knowable only in His works. Es-
sentially he is Love and He manifests Wisdom, Truth
and Justice. He is the almighty, eternal, immutable
Life principle and Author of all might and wisdom,
pervading all space and living in all men. He has no
equal and He is the Father of all created beings.
Man is individual and immortal, a spark of Deity.
His life both here and beyond is progressive and his
1 Farmer, Op. cit. pp. 56-57.
2 "Spirit Teachings."
3 "The Debatable Land."
Spiritism as a Religion 251
duties are progress, culture, purity, charity and loving
kindness, and his happiness or its reverse depends upon
his fulfillment or neglect of these duties.
Heaven and Hell are not places, but rather mental
states which may be found in this life as well as in the
next. According to Owen we do not earn Heaven by
faith or works, nor are we sentenced to Hell, but we
simply gravitate to the state for which we have fitted
ourselves in this life. Suffering in the future life is a
consequence of evil-doing in this, and is proportionate
thereto. But there is a progressive emergence from the
misery of Hell and the spirit is able to work out its
own salvation.
Death is a passing of the spirit from the earthly body
to the invisible world, without essential change. Ac-
cording to Owen, the death change is followed by an
earth-phase of life which is a supplement of that which
precedes it. It resembles earth-life but is more ele-
vated. Finally the soul reaches a higher state in which
it becomes God's messenger to men, but even in this
state there is constant, endless progress.
Religion does not consist in dogmatic belief, but
rather in feeling and in righteous dealing with our fel-
low man. It is this which determines our happiness in
the next world. Jesus is the supreme example, but He
is mere man — although perfect. He was a perfect
medium through whom God performed wonderful
works as He performs them through other mediums to-
day.
Such were the main points in popular spiritistic be-
lief in the days of Mr. Moses. To these beliefs Allan
Kardec added that of reincarnation. In the course of
time the doctrines have undergone considerable change
and modification, following closely the development of
ultra modern philosophical thought. From a personal
God and Creator of the Universe Spiritists have come
to a conception more in harmony with pantheism and
evolution. We find this expressed, for instance, in the
252 Spiritism as a Religion
writings of Myers, which are representative of
spiritistic religious thought in its most intellectual de-
velopment. 1
Spirit communication as proving immortality, ac-
cording to Myers' view, has opened the realm of
"Divine things" to observation and experiment, thus
abolishing authority and faith as a basis for religious
belief. In this, of course, he deviates from the popular
attitude of Spiritism, accepting the authority of
spirit-revelation as fundamental to faith. To Myers
"the impulse of faith will resolve itself into a reasoned
and resolute imagination, bent upon raising even higher
than now the highest ideals of man." 2 The truest faith
for times to come he thinks will lie in finding traces of
the "supernal world" through patient study of spirit-
istic phenomena. 3 Spiritism is a new link in the chain
of spiritual evolution following upon the "first high
authentic message from a world beyond our own" which
Europe felt in the age of Christ. 4 Telepathy, not only
between living minds but between the living and the
dead, becomes a kind of cosmic Love, binding and unit-
ing kindred spirits in the universe; "like atoms, like
suns, like galaxies, our spirits are systems of forces
which vibrate continually to each other's attractive
power." 5 And in this is found a religious education of
the world, which always has been operative between
this world and the next, and which does away with any
need for supernatural interference or any plan of re-
demption.
1 See his Epilogue in "Human Persotmlity," vol. II, pp. 275 et seq.
2 Op. cit., vol. II, p. 279.
3 "It may be that for some generations to come the truest faith will lie
in the patient attempt to unravel from confused phenomena some traces
of the supernal world; to find thus at last 'the substance of things hoped
for, the evidence of things not seen.' I confess, indeed, that I have often
felt as though this present age were even unduly favored; as though no
future revelation and calm could equal the joy of this great struggle from
doubt into certainty — from the materialism and agnosticism which ac-
company the first advance of Science into the deeper scientific conviction
that there is a deathless soul in man." (Op. cit., vol. II, p. 280.)
4 Ibid., p. 281.
5 Ibid., p. 282.
Spiritism as a Religion 253
Religion itself Myers conceives as "the sane and
normal response of the human spirit to all that we know
of cosmic law; that is, to the known phenomena of the
universe, regarded as an intelligible whole." 1 And of
this universe he has the traditional pantheistic concep-
tion. The supreme business, then, of man is to be
found in an out-reaching towards the World- Soul
whose "infinite energy of omniscient benevolence should
become in us an enthusiasm of adoring cooperation —
an eager obedience to whatsoever with our best pains
we can discern as the justly ruling principle without
us and within." 2 But side by side with such evolution
of the inner religious consciousness Myers admits reve-
lation, i. e., the unveiling of truths hidden to us by more
advanced spirits communicating with us by means of
telepathy. This, then, is our destiny — a process of de-
velopment under the influence of the all-pervading
cosmic Love, of gravitation towards the center of the
pantheistic World- Soul. In this process alone is to be
found individual salvation.
Of course, to the popular mind, Mr. Myers' theory of
Spiritism as a Religion must be a closed book. Yet,
it shows the philosopher's conception of its acceptance,
and while on the one hand it will serve certain minds,
on the other it will find, faint though it be, a reechoing
in more popular theories. As a fact, it can be traced
in the latest development of spiritistic belief as found
in Sir Oliver Lodge's "Raymond" and set forth by one
of its most modern prophets, Sir Arthur Conan Doyle, 3
who with Sir Oliver Lodge ranks as one of the most
able exponents of Spiritism in England in its war de-
velopment.
1 Op. cit., vol. II, p. 284.
2 Ibid., p. 285.
3 Sir Arthur Conan Doyle, "The New Revelation," in the Metropolitan,
January, 1918.
254 Spiritism as a Religion
The messages received from the beyond, according
to Sir Arthur Conan Doyle, give a new Revelation, al-
though not of an absolutely infallible kind, for even
among spirits there is a diversity of opinion. Yet, there
is a sufficient consensus among the more essential points
of teaching which may be summarized as follows:
The souls of the departed are not alone, for with them
there are higher spirits of various degrees of perfection.
God, being infinite, is not within their ken, but the
Christ Spirit, who is nearer God, represents Him and
lives with the other spirits. His special care is earth,
and He came to that planet at a time of great wicked-
ness and corruption to teach men and by His example
to lead them to a realization of a more ideal life. But
there is no reference to an Atonement or a Redemptive
work. He may be expected again to appear on earth,
should need there be.
Death is both easy and painless — a passing from the
mortal body, followed by a reaction of peace and ease.
"The individual finds himself in a spirit body, which is
the exact counterpart of his old one, save that all
disease, weakness or deformity has passed from it." 1
Having overcome the first amazement at the change, the
departed, still standing or floating near his old body,
perceives not only the bystanders, but also the dear ones
who have gone before him, and now hasten to welcome
him to the new world. There is also a higher spirit, a
radiant sort of Guardian Angel, waiting there for him.
Before entering upon his new life the newcomer now
has a period of sleep varying from a very few days to
weeks and months, 2 from which he wakes up in a state
of weakness but soon gathers new strength. In the new
life love and common interest unite individuals, and it
is full of interest and occupation. It is like life on earth
1 Op. cit., p. 75.
a In Raymond's case it lasted six days; in Myers' a very prolonged
period. In the case of children the sleep is of very short duration.
Spiritism as a Religion 255
purged of its material pursuits and concentrated in
mental and intellectual activities and enjoyments —
there is both music and art. The new form of the spirits
is like their old one, but there is a gradual perfection in
that children grow up and the old undergo a process of
rejuvenation till a normal standard has been reached
by all. Spirits are clothed and live in communities and
the male spirit finds his true mate 1
It should be noted that the existence is not permanent,
for the messages received on earth come from those
recently deceased, who gradually seem to lose interest in
affairs of this world and entirely cease to manifest
themselves as soon as all their beloved have rejoined
them, and at a later stage they seem to pass to other
regions so far unknown. 2
There is no Hell with everlasting torments; rather
the spirits indicate a kind of Purgatory, a sort of
hospital for weak souls in which they gradually emerge
from their infirmities under the educational influence
of spirits of higher regions. The "greatest joy in
heaven lies in emptying hell."
Such, then, are the leading doctrinal ideas in modern,
popular Spiritism. We have already pointed out how
Spiritists reject Christianity and they delight in pre-
senting Christian creeds as misrepresentations of the
Gospel of Christ — as the ideas and interpretations of
the Gospel of an uncritical age grown stale in a set of
dogmas demanding acceptance by unreasoned faith.
As such Christianity is beyond redemption, for it "can
not change without breaking the crusts of its petrified
beliefs and emerging as something entirely new." 3 Sir
Arthur Conan Doyle attacks the fundamental Christian
idea of Redemption, for to him evolution has proven a
gradual transition from ape to man, from savagery to
1 In this Sir Arthur has adopted Swedenborg's view.
'John King revealed himself as a band of pre-Adamite men, and W.
Stainton-Moses conversed with Spirits of men from great antiquity.
3 Tuttle, "The Arcana of Spiritualism," p. 276.
256 Spiritism as a Religion
culture, and where there was no fall there can be no
need for a Redemption. The very idea of the Atone-
ment he finds repulsive and he refuses to see the justice
in a vicarious sacrifice. Christ died, like so many an
enthusiast, a martyr for His idea, but His importance
for humanity is to be found in His life rather than in
His death. 1 But with all this, Sir Arthur tells us, he
will not contradict Christianity, for there is nothing the
matter with it — it only needs modification based upon
a verification of its doctrines by means of spiritistic phe-
nomena. Thus, Christianity must either accommodate
itself to spiritistic belief and practice — or it must
perish. 2
Spiritism in the whole of its development is marked
by a gradual departure from what is essential in
Christianity, and in this it keeps even pace with what
is called "modern thought" in the realm of vague re-
ligious philosophy. The Christian idea of a personal
God and Father, whose individual dealings with us
and ours with Him constitute the essential elements of
Religion, have been supplanted by those of an imperson-
al World- Soul or of a distant inscrutable God or Life
principle Who does not deal with us directly and Whom
we can reach only in so far as He is reflected in our-
selves. Instead of leading the soul to man's ultimate
end, the blissful contemplation of God, it slips it into
a new world of human ideals with its struggles, im-
perfections and disappointments. And as the Divinity
of Christ and His redemptory work are denied, so is in-
dividual salvation by faith in His teaching and by its
practice. Faith itself has been removed from its Chris-
tian basis of Divine authority and placed upon the
laboratory table of an obscure science. In short, the
1 Metropolitan, Jan. 1918, p. 75.
2 Ibid., p. 69.
Spiritism as a Religion 257
whole supernatural structure of Christianity is de-
molished by Spiritism, which is shaping itself into
natural Religion with a popular admixture of necro-
mantic superstition.
The foundation upon which spiritistic belief rests is
to be found in the phenomena in general as giving proof
of the existence of a spiritual, or, as the Spiritists are
wont to term it, supernatural, order. And particularly
the psychical phenomena are held to furnish evidence
of spirit-identity and thus to show that the soul of man
is immortal. This general and particular belief the
Spiritist claims to have established upon a thoroughly
scientific ground as being the only one on which Re-
ligious belief can be accepted. We think that the preced-
ing chapters will have shown with sufficient clearness the
exact state of solidity of this basis, for whereas it has
been impossible to establish by positive proof that all
the phenomena are natural, i. e., that their causes are
to be found in Nature of which we form part, yet we
lack positive scientific evidence for a single phenomenon
being of a preternatural character. So long as this is
the case the very corner-stone is removed from under
the spiritistic structure.
But if we abandon the high claims of Spiritists to es-
tablish Spiritualism (in the true sense of the word 1 )
and Immortality on the basis of scientific observation
and experiment, and if we admit as a possibility that
some phenomena might be caused by spirits, still this
fails to leave a warrant for belief in Immortality or for
our acceptance of the "spirit messages" as forming a
true Revelation. For granting the existence of a spirit
world, must we not also grant that it may be and in all
probability is inhabited by other spirits than human
souls? And what assurance do we have that the spirits
1 See Introduction, p. 9, note 1.
258 Spiritism as a Religion
which possibly would communicate have the knowledge,
or power, or will, to reveal to us the truths necessary for
our salvation?
To go still further in concessions, even though we
should accept, not as a scientific conclusion, but rather
as our opinion, that certain spirit-messages would show
the identity of the communicator with some persons de-
parted, the most we could logically infer would be that
a certain human being so far had survived bodily death.
But from this inference, which can not at present be
based upon scientific evidence, the step is long to proof
for permanent persistence or Immortality inherent in
all human beings. 1
Spiritistic claims, no matter how we regard our re-
lations to the Deity, will be found quite incompatible
with the idea of a Revelation. On the pantheistic plan,
the realization of the Divinity in the individual must
needs come through a gradual evolution of his own con-
sciousness, which alone can bring him nearer the center
of the World- Soul, and in such a system the idea of an
external Revelation becomes rank nonsense. Highly
philosophical Spiritism and Liberal Christianity, even
where the existence of a personal God is accepted, are
not very far removed from pantheistic conceptions.
From their point of view Revelation becomes a purely
internal matter between God and the individual soul,
and Religion means a manifestation of the Infinite in
and through the finite — a "knowledge of God, not of
1 Sir William Barrett makes this point very clear ( "On the Threshold
of the Unseen," p. 287) : "Here let me remark that the inference com-
monly drawn that spirit communications teach us the necessary and in-
herent immortality of the soul is, in my opinion, a mischievous error. It
is true they show us that life can exist in the unseen, and — if we accept
the evidence for 'identity' — that some we have known on earth are still
living and near us, but entrance on a life after death does not neces-
sarily mean immortality, i. e., eternal persistence of our personality; nor
does it prove that survival after death extends to all. Obviously no ex-
perimental evidence can ever demonstrate either of these beliefs, though
it may and does remove the objections raised as to the possibility of
survival."
Spiritism as a Religion 259
the methods of His working, but the consciousness of
His presence "* The knowledge of the super-
natural, then, must come from within, must be evolved
in the consciousness of man, and, consequently, here as
in the purely pantheistic system the idea of an external
Revelation finds no place in Religion. 2
Seen from the point of view of more conservative
Christianity the question takes a very different aspect.
We shall prefer to discuss it not on the basis of one or
other creed within this fiekl, but rather upon principles
which we think must be amiepted by all those who con-
sistently look to an external Revelation for obtaining
Religious knowledge.
Accepting the existence of a personal God and the
spirituality of the human soul, it will be impossible to
escape the conclusion that each individual soul owes its
being to the creative act of God. For the other alterna-
tive, that the soul should have its origin in the genera-
tive process, involves us in the most insuperable diffi-
culties. On the one hand we evidently can not admit
that physical generation could in itself be productive
of a spiritual being 3 — and we speak here of a being in
the sense in which the scholastics employ the word sub-
stance, i. e., an entity capable of independent existence.
It would be to admit the transcended as sufficient cause
for the transcending. On the other hand, a spiritual
generation is impossible, since the soul, like all spiritual
substances, is simple, and therefore has no parts which
it could emit. There is nothing left, then, but to ascribe
the origin of the individual soul to a creative power,
i. e., to production out of nothing, which postulates an
1 Sir William Barrett, "On the Threshold of the Unseen," p. 285.
* Ibid. ". . . Spiritualism can not even afford to us knowledge of
the supernatural as it is often claimed to do." "From (the point of view
of these systems) it is obvious Spiritualism is not and can not be a
religion, which rests essentially upon those higher instincts of the soul we
call faith. For, as Canon Scott Holland says in the 'Lux Mundi' (p. 15) —
'Faith is the power by which conscious life attaches itself to God.' "
•Div. Thorn. Aquin., Summa Theol. I, Q. cviii, a. 2.
260 Spiritism as a Religion
act of a Creator, since simple becoming would be an
absurdity — ex nihilo nihil fit.
This in its turn postulates a purpose in man's
creation. And if we admit immortality, which after all
is the central belief in Spiritism and logically follows
upon an acceptance of the spirituality of the soul, we
must also admit that the purpose for which man was
created is to be found in a higher, spiritual life, beyond
the more imperfect earthly form from which the soul
frees itself in death. Now, who will say that it is in
keeping with such a purpos^that the soul, freed from
the more imperfect material associations to which it
was bound by its union with the body, and elevated to
a purely spiritual life — and, according to conservative
Christianity, to a life face to face with its Creator —
should busy itself with moving furniture, producing
scents and little lights, making sundry noises, pulling
people's hair, playing pranks on clergymen and kissing
French and Italian investigators of the occult, all at
the nocturnal seances of some more or less suspicious
character who will vie with it in imitating the tricks?
A preacher proposing such a Heaven would at the
most find an audience among the naughty children of
his town. Or, on the whole, would it be in keeping
with such purpose that the soul should exhaust itself
giving to mankind in the flesh evidence, for the most
part doubtful, of its continued existence?
And would we expect an infinitely wise Creator even
to tempt the liberated soul to such retroaction by fail-
ing to provide for mankind the Revelation it might need
in order to attain the end for which it was created?
Certainly, were a Revelation needed, God would not
leave its manifestation to chance.
Granting the necessity of a Revelation, are we to
believe that God has chosen and commissioned certain
Spiritism as a Religion 261
souls to carry it out, or, in general, that He has selected
communication between the departed and the living as
a means of giving a Revelation? In other words, are
the spiritistic phenomena the means established by God
by which we are to receive the knowledge of the super-
natural necessary for our salvation? If they are not,
how can Spiritism lay claim to our religious belief?
And if they are, it necessarily must provide unmistak-
able signs as a warrant for our acceptance of it.
We have now come to a point where the spiritistic
Revelation is tentatively placed on the basis upon which
conservative Christianity places the Revelation of
Christ. For to be worthy of our religious attention it
must needs be a Divine Revelation carried out by
agencies with Divine Commission.
Spiritists, we have shown, are not slow to make such
claim. And besides alleged proofs for spirit-identity,
of which we have already treated, they base it partly
upon the physical phenomena as being on a par with
the miracles of Christ, partly on the alleged spirit
teachings as being particularly conformable with the
highest ideals and adapted to human needs — as a fact,
in essence identical with the teachings of Christ. It is
an odious comparison.
If we consider the physical phenomena, particularly
those we have described in the second chapter, trivial
tricks of no intrinsic benefit to anybody, performed in
a dark room preferably at night and for a monetary
consideration at the bidding usually of a hysterical
woman, who has to be controlled lest she should resort
to fraud, and if we compare them with the miracles of
Christ as described in the Scriptures, great works of
mercy to suffering individuals, such as giving sight to
the blind, strength to the lame, health to the incurably
diseased, or such works as calling Lazarus from death
and multiplying the five loaves and fishes to feed the
hungry multitudes, all immediately useful and of a
262 Spiritism as a Religion
nature defying imitation, all done in the open, in broad
daylight, and before men, all done for no temporal con-
sideration of gain or of satisfying the curious, but rather
that men should believe that His teaching was of God —
with such facts before us, how can we fail to see the
abysmal difference which separates the two orders? Is
it conceivable that God in confirmation of a Revelation
would cause or even permit to be performed the most
ridiculous disturbance in obscure seance-rooms and by
a set of individuals who time and again have been caught
in flagrant fraud? Somewhere Gilbert Chesterton says
that we would not expect to hear the voice of God is-
suing from the coal cellar. Nor would we expect to
see His finger in the seance-room.
And turning to the "spirit-messages," do we find in
their contents any indication of a supernatural in-
fluence? Of the great mass of recorded communica-
tions only a very small part has a direct bearing upon
Religious subjects. Although not always to his liking,
the doctrines appearing in Mr. Moses' script are by no
means above his own knowledge and intelligence. Home
would deliver sermons of a very emotional kind, but so
far as doctrine is concerned inferior to those of the Ox-
ford clergyman. 1 The matter which is found recorded
in the Proceedings and the Journals of the Societies for
1 "He published in the Spiritual Magazine an account of a beautiful
vision of heaven and purple-tinted clouds which had been vouchsafed to
him. . . . Home's 'control' frequently gave through his mouth
spiritual counsel and exhortations to his young friends. The names of
God, the angels, heaven were continually on his lips when sitting in the
darkened seance-room."
The following extract from a letter of Home to the Hartford Times
describes the effect produced by one of his seances on a certain gentle-
man :
"When at length the light did beam upon his soul, and the chords of
his spirit vibrated in unison with the celestial harmonies that ushered
in the birth through the shadows of his old unbelief, the result was too
much for his stoicism, and the tears of holy joy coursed down his manly
cheeks. It was an impressive scene, and an occasion of deep interest.
There are many such in the life of a spirit medium." (Podmore, "The
Newer Spiritualism" p. 43.)
Spiritism as a Religion 263
Psychical Research as well as in the Annales des
Sciences Psychiques, etc., is chiefly concerned with
trivial events of the past, or makes elaborate reference
to literature, or simply builds puzzles in alleged proof
of spirit identity. Occasionally reference is made to
the new life in the world beyond, but no important state-
ment regarding God, future life, or human conduct is
to be found except in the automatic productions of
certain mediums, outside of which it is only by strug-
gling through an enormous mass of the most confused
and often unintelligible communications that one is able
to gather fragments and glimpses of ideas which at all
have a religious bearing.
A Divine Revelation must by its very nature present
objective truth. And since it is only in so far as we are
unable, at least with reasonable facility, to know
naturally the truths necessary or expedient for us in
order to realize the purpose for which we are that a
Revelation becomes necessary or expedient, it follows
that, if given, it must be given in a form and under cir-
cumstances which would render it unmistakable.
In this respect the Spiritistic Revelation is wanting,
for as we have already pointed out, it is full of contra-
dictions. It presents to us a God, Who is at the same
time personal and impersonal, omnipotent and subject
to the laws of nature, or Who is a World-Soul; it also
tells us thar there is no God, or that He is unknowable.
There is a heaven and a hell, and again, there is no hell.
Future existence is a mental state, or it is a life on one
or many spirit spheres, in a tangible world with animals
and so forth. In France the doctrine of Reincarnation
is taught, in England, America and Germany this
doctrine is usually denied. Besides teaching contra-
dictory doctrines the soi-disant spirits tell barefaced lies.
Phinuit insists upon having been a French doctor, and
yet he knows no French, nor does he know the more
prominent French physicians who would have been his
264 Spiritism as a Religion
contemporaries. 1 The Imperator band revealed their
real names to Mr. Moses, who told them under secrecy
to Frederic Myers; later when controlling Mrs. Piper
they gave quite different names as being their real ones. 2
The spirits also contradict each other. Thus "G. P."
through Mrs. Piper denies many of the doctrines re-
ceived through Mr. Moses — flatly states that they are
untrue — and this is confirmed by the Moses control of
that medium. 3 There is not one single statement in the
spirit communications referring to Religious doctrine
that has not in this way been amply contradicted. 4
The set of doctrines more usually presented in the
name of Spiritism by no means corresponds to the re-
ligious needs of man. The question of a future life
must be central in any religious system, and the hope
of Immortality, of a future life, brighter and happier
than that in the "vale of sorrows," undoubtedly has at-
tracted a great many adherents to the movement. But
this belief is not the exclusive property of Spiritism;
1 Proceedings, S. P. R., viii : 50, and Raupert, "Modem Spiritism," pp.
137-138.
2 Raupert, Op. cit., p. 140.
3 Proceedings, S. P. R.
4 Dr. William Potter in "Spiritism as it is" ( quoted from Raupert
"Modern Spiritism," p. 199) says: "The teachings and theories given
through the different manifestations are as various as it is possible to
conceive. Indeed, few of the most devoted 'seekers after truth under
difficulties' are aware of the endless contradictions and absurdities that
were mixed up with the most exalted truths and the Aiost profound
philosophies." He then presents some of the more striking contradictions.
Mr. Raupert makes the following comment (Op. cit., p. 202) : "The
writer's own experience and research thoroughly confirm the accuracy of
this very unique and typical summary, and although he fully admits that
we do occasionally meet with intelligences which will give remarkably
sensible and rational accounts of the other world and its life, and which
will display a considerable amount of consistency and reasonableness in
their statements and assertions, such statements can, nevertheless, in each
single instance be shown to be contradicted by some assertion on the same
subject, made by a different intelligence and through the agency of a
different sensitive."
Judge Edmunds writes in "Letters on Spiritism," p. 96: "The spirits,
though they continued to manifest whenever invited, and breathed nothing
but kindness, good-will, and affection, yet spoke so many falsehoods that
he was disgusted with the exhibition."
Spiritism as a Religion 265
rather, it springs from the very consciousness of man
and finds its echo in every Religion, and we even find it
in the fantasies of the evolutionist poet : 1
"God wrought our souls from the Tremadoc beds
And furnished them wings to fly;
He sowed our spawn in the world's dim dawn,
And I know that it shall not die ;
Though cities have sprung above the graves
Where the crook-boned men made war,
And the ox-wain creaks o'er the buried caves,
Where the mummied mammoths are."
Spiritism holds out something more than mere prom-
ise and belief, for it claims to give certainty of Immor-
tality based on rock-bottom scientific evidence, and we
have seen how a scrutiny of this evidence and some
logical thinking scatters it to the winds. If such cer-
tainty is what we seek in Spiritism we shall meet with
disappointment.
Again, on its practical side Religion should give
guidance to moral conduct. It is essentially the func-
tion of Religion to teach man how to live in order to
reached his ultimate destination, and there is no need for
pointing out the prominence of positive moral teach-
ing both in the Old and in the New Testament and in
conservative Christianity in all ages. Nor is such teach-
ing lacking in other religious systems, such as for in-
stance the Jewish Religion and Mohammedanism.
Spiritism on the other hand shows an almost complete
absence of tangible moral doctrine, and in this respect
it reveals its utter insufficiency and weakness as a
practical Religion.
The very notion of Religion implies a relation be-
tween man and God which can not be understood or
appreciated without a certain knowledge of God. And
on this point the Spiritistic Religion breaks down
1 Langdon Smith, "Evolution," No. xiii.
266 Spiritism as a Religion
miserably, for while in many quarters the existence of
God is accepted, yet the possibility of knowing Him is
denied, which fact to all practical purposes leaves Him
outside the system, and Spiritism becomes a Religion
without a God.
It is not difficult to see that the consequences of such
a position must be far-reaching. The denial of the Di-
vinity of Christ and of His redemptive work follows of
necessity, and both His example and doctrine become
arbitrary. This in its turn leaves man as his own re-
deemer, and renders him in the highest degree self-suffi-
cient, giving supreme authority to reason and self-will.
And here the level of pure paganism is reached accord-
ing to which there is no authority above man, 1 who
should not trust in God, nor weary Him with his
prayers, but reach virtue and happiness by his own
powers. 2 To the inquiring intellect the Religion of
Spiritism has therefore nothing to offer beyond the ca-
pacity of philosophy.
Again, the aloofness of the Divinity removes from
man every ideal beyond the abstraction and projection
of Self. There can be no possibility of love of God un-
less this projected Self be substituted for the Deity, in
which case it is apt to redound to supreme egotism. And
so far as love of neighbour is concerned there is no rea-
son for it in the concrete other than expediency, and in
the abstract it can extend to his ideals only in so far as
they coincide with one's own. The Christian link of
love based upon a common sonship must necessarily dis-
appear with the fatherhood of God.
All higher sanction of morality is removed, for the
will of the unknowable Deity can not be known beyond
its own expression in nature, whose dictates therefore
1 "Sapiens cum diis ex pari vivit." Seneca, Ep. 59, 14.
2 "Est aliquid quo sapiens antecedat Deum: ille beneficio naturae non
timet, suo sapiens"; "hinc non Deo, sed sibi fidet, nee precibus Deum
fatigat, sed per proprios vires virtutem et felicitatem attingit." Idem,
Ep. 53, 13, and 31.
Spiritism as a Religion 267
become the supreme norm. There can be no punish-
ment or reward beyond that of nature (and logically
Hell has been abolished). In its ultimate analysis sin
becomes analogous with inexpediency.
There will be nothing to satisfy the cravings in man
for something external higher: worship and prayer be-
come terms without a meaning, and the only consolation
for the soul seeking solace beyond the evasive shadows
of earthly love will be found in imagined communion
with those once dear in this life, who have passed into
the beyond. In this all present comfort, all future hope
become concentrated — the restoration of those earthly
bonds of love and friendship, which have been broken
by death — and the godless Religion begets its own gods.
Thus the Religion of Spiritism having deprived man
of all transcendent ideals and aspirations, leaves him en-
tirely to himself, a slave to his own limitations and a
victim of his own imperfections. And all this could be
reached without a Revelation from the beyond. It is
the very antithesis of Christianity, by which the Eternal
Word has come into the world to be all things to all
men, to be "the true light which enlighteneth every man
that cometh into this world," so that divesting himself
of himself man may be free to follow Him Who is "the
Way, the Truth, and Life," and thus to find his rest
and soothe his longings not in the fragmentary shadows
of introspective contemplation of the Deity, but in see-
ing God face to face.
CHAPTER IX.
Moral Aspects of Spiritism.
In the beginning of the present work we stated our
position regarding the relation of Theology to an in-
vestigation of Spiritism. A study of the best authenti-
cated phenomena on record has failed to show evidence
for other than natural causes, and, consequently, we
have arrived at the conclusion that Spiritism cannot
be shown to contain a preternatural element.
Many theological writers have viewed the question in
another light and accepted the phenomena and medium-
ship as at least in part preternatural. Among Catholic
exponents of this view we find Father Perrone of the
Society of Jesus * and Mr. Godfrey Raupert, 2 a former
Spiritist. We shall not enter upon a discussion of their
views, but refer for our contrary position to our chapters
on Genuine and Spurious Phenomena, Spiritism and
Psychology, and Spirit Identity.
On the other hand, as we have set forth in these
chapters, we do not think that positive proof can be
given for the total absence of preternatural causation
in the ensemble of the phenomena. For while it has
been possible to explain them away by appealing to
automatic activity of "secondary personalities/' sub-
liminal memory and impressions, telepathy, and so
forth, it may also be possible that in individual instances
there has actually been present an influence from a
spirit world. If we grant this possibility, it is more
than likely that this element would be of a diabolical
order. The assumption that God would allow departed
human beings, whether in a probationary state or after
x "De Virtute Religionis."
2 "Modern Spiritism," "Dangers of Spiritualism."
Moral Aspects of Spiritism 269
they have attained their supernatural end, to cause the
phenomena presented by Spiritism is, as we have said
in the preceding chapter, preposterous. And, besides,
whence does a discarnate soul receive the power neces-
sary for their performance?
Mr. Raupert finds positive proof for diabolical
agency in Spiritism in the moral depravation which he
has been able to notice in mediums, and in those in gen-
eral who take part in spiritistic practices, 1 but in our
survey we have been unable to find evidence for the sup-
port of this claim. There is no denial of the fact that
injudicious use of hypnotism and of suggestion in the
trance will bring about disastrous results, as shown for
instance in the case of Dr. Forel's subject, who under
the influence of repeated induction of somnambulism
by university students, spiritists, etc., had developed
a "secondary personality" exhibiting the gravest moral
depravity, which had become permanent with her. But
there were no devils in the case, outside of the afore-
said students and spiritists, as may be amply shown by
the fact that proper hypnotic treatment under the skill-
ful care of Dr. Forel gradually restored this un-
fortunate woman to her former and better self. 2
All Catholic Theologians, however, who treat of the
subject, uphold the view that where a preternatural ele-
ment is found in Spiritism it is to be referred to the
agency of evil spirits rather than to that of souls of the
departed, and their opinion was shared by many
spiritists in the early stages of the movement, 3 and finds
support among Protestant Clergymen. 4
While theological opinion strongly leans towards
diabolical agency in spiritistic phenomena and in
1 "Dangers of Spiritualism" ; see also Lapponi, "Ipnotismo e Spiritismo"
pp. 229 et seq.
2 See p. 189, note.
3 See T. L. Harris, "Modern Spiritualism," and "Arcana of Chris-
tianity," and also Dialectical Report, pp. 218, 220, 223.
*Podmore, "Modern Spiritualism," vol. II, p. 168, note 4.
270 Moral Aspects of Spiritism
mediumship, no definite conclusion will be reached on
this point unless positive proof for preternatural
causation should be forthcoming. In the meantime —
as the question stands — we should take warning of the
dangers which may be hidden in Spiritism.
Quite apart from the question of actual intercourse
with spirits, whether with those of the dead or with
demons, Spiritism has its theological aspects. We have
treated of Spiritism as a Religion, that is, broadly, the
dogmatic aspect of its religious claims and teachings.
It remains to discuss Spiritism from a moral point of
view, that is to say from the point of view of our con-
duct towards its teachings and practices.
Needless to say, as Christians we cannot accept a
Religion which is opposed to Christianity. But
Spiritism is often found to embody beliefs which are
in harmony with Christian teachings, such as, for
instance, the belief in a purgative state of the soul after
death, in which state the soul may communicate with
the living. No doubt, such teachings smack of the
doctrines of Purgatory and of the Communion of
Saints. Would it be licit, then, to add to our present
notions of these doctrines as presented by the teaching
authority of the Church those supplied by Spiritism
which do not contradict the former? The answer is
very obvious since additional knowledge of such and
similar kind could be obtained only by means of a new
Revelation, which we have shown not to be furnished
by means of mediumistic communications. It would
unreservedly be an act of superstition to embody any of
the teachings of Spiritism in our religious belief, no mat-
ter how well they may seem to supplement Christian
doctrine. We might as well draw from our own
fancies.
Moral Aspects of Spiritism 271
The practices of Spiritism as such postulate at least
attempted evocation of the souls of the departed for the
purpose of gaining knowledge otherwise hidden or to
produce extraordinary effects. From this point of view
it is not an entirely new art, for similar practices, as
mentioned in our Introduction, have been recorded since
very remote ages under the name of Necromancy. They
have always been held gravely illicit, both among the
Hebrews and by the Church.
Among the Hebrews persons having a "divining or
pythonical spirit," that is, those by whom the spirits of
the dead were evoked, were deemed worthy of death:
"A man or a woman, in whom there is a pythonical or
divining spirit, dying, let them die; they shall stone
them; their blood be upon them." 1 The mere consulta-
tion of such persons was considered a horrible crime;
the Lord will destroy a soul who goes after magicians
and soothsayers, or who observes dreams and omens or
consults fortune-tellers, or who seeks the truth from the
dead. 2
Theologians classify necromancy as a kind of divina-
tion, consisting in an explicit invocation of demons for
the purpose of obtaining otherwise hidden truth. Saint
Thomas Aquinas says that expressly evoked demons are
wont to foretell future events in many ways, but at
times through the apparitions or speech of the departed,
1 Levit. xx:27, cfr. I. Kings xxviii:9.
2 "The soul that shall go aside after magicians and soothsayers and shall
commit fornication with them, I will set my face against that soul, and
destroy it out of the midst of its people." Levit. xx:6.
"Neither let there be found among you any one that . . . con-
sulteth soothsayers, or observeth dreams and omens, . . . nor charmer,
nor any one that consulteth pythonic spirits, or fortune-tellers, or that
seek the truth from the dead. For the Lord abhorreth all these things,
and for these abominations he will destroy them at thy coming." Deuter.
xviii: 10-12.
In other passages similar practices are condemned.
IV Kings xvii:17; xxi:6; xxiii:24; Isaias viii: 19-20, etc.; Acts viii:
9 et seq.; xiii:6-10.
272 Moral Aspects of Spiritism
and this kind is called necromancy. 1 Again he says that
there are three kinds of divination, the first of which
consists in manifest invocation of demons, which is part
of necromantic practices. 2 Saint Alphonsus Liguori
defines necromancy as an explicit invocation or pact
with the devil, as when he teaches through Pythons or
through the persons of the dead or of appearing hu-
man beings. 3 In this regard the Theologians do not
base their distinction between implicit and explicit
evocation of demons upon the intention of the person
evoking them, but rather upon the contingency whether
or not spirits are evoked, since no matter what spirits
are intended only the demons respond to the evocation.
Furthermore, they assume that the purpose of evoking
the spirits is to obtain knowledge of contingent and free
future events and of otherwise occult and unknowable
things. 4 The malice of divination, and consequently of
necromancy, arises partly from the fact that its practice
implies paying divine honors to creatures by expecting
from them what should be expected only from God,
partly from the pact with the devil. 5
Our study of the phenomena of Spiritism has led us
to the conclusion that they do not exceed the powers of
nature and that, where deliberate fraud is absent, they
1 "Daemones autem expresse invocati solent futura praenuntiare multi-
pliciter: . . . quandoque vero per mortuorum aliquorum appari-
tionem, vel locutionem: et haec species vocatur necromantia." Summa
Theol. 2, 2ce, Q. xcv, a. 3, in corp.
2 "Sic ergo patet, triplex esse divinations genus: quorum primum est
per manifestam daemonum invocationem ; quod pertinet ad necroman-
ticos" ; Op. cit. 2, 2w, Q. xcv, a. 3, in fine corporis.
3 "Divinatio est duplex : una, in qua est invocatio, vel pactum expres-
sum cum daemone, et generali nomine dicitur Necromantia: ut, cum
Daemon occulta docet per Pythones . . . per personas mortuorum,
vel virorum apparentium." Theologia Moralis," Tom. I, lib. iii, no. 6,
cfr. Suarez, "De Religione," Tom. I, Tract. Ill, lib. ii, cap. viii. no. et 3.
4 St. Alphonsus, Op. cit., lib. iii, no. 5 : "Divinatio est, cum quis opem
daemonis tacite, vel expresse invocat, ut noscat res contingentes et libere
futuras, aliterve occultas et naturaliter incognoscibiles."
B St. Alphonsus, Op. cit., lib. iii, no. 15.
Moral Aspects of Spiritism 273
can be referred to psychological causes. Modern
manuals of Moral Theology do not support our view,
but it is to be noted that Theologians have referred the
phenomena to diabolic agencies only where a natural
causation would be inadequate for their explanation.
Of course, this standpoint must be admitted, but at the
same time it must be admitted that Psychical Research
has failed to show the inadequacy of a natural causation
in the vast quantity of phenomena which has fallen
under its investigation. We believe that the devil not
only can but actually does interfere in the order of
things, as has been shown for instance in cases of dia-
bolic possession, but no case should be accepted as dia-
bolical in the absence of sufficient evidence. It is pos-
sible, then, that spiritistic phenomena have been pre-
ternaturally caused, but, on the other hand, over thirty
years of careful investigation on two continents have
failed to produce evidence for such contingency. In
themselves, then, apart from their interpretation, the
phenomena generally speaking must be held to be of a
non-moral character.
This verdict, however, is complicated by the circum-
stances under which the phenomena occur. We do not
speak of those fraudulently produced, for it is evident
that such practice cannot be licit. The genuine phe-
nomena, taken as a whole, depend upon automatic
action on the part of the medium, exerted under the in-
fluence of a "secondary personality," that is to say, in
a state of dissociation of the rational faculties. This
dissociation is usually sufficiently advanced to constitute
the trance state, which is comparable with the somnam-
bulistic state induced in hypnotism. First of all, we
have to inquire into the lawfulness of inducing this state
for the purpose of producing spiritistic phenomena.
And besides we have to take into consideration the fact
that the medium usually interprets her "secondary per-
sonality" as being an external spirit taking possession
of her.
274 Moral Aspects of Spiritism
Induction of the somnambulistic state, i. e., in a
broad sense, of Hypnotism, is harmful to physical
health as well as to morality. It arouses latent hys-
terical nerves, and if often repeated tends to make the
hypnotic state habitual. 1 While under the supervision of
skilled medical men suggestion in the somnambulistic or
in the waking state may be of highest therapeutic value,
its exercise by the unskilled layman usually leads to dis-
astrous results. This is true also of autosuggestion.
Dr. Forel holds that the harm and the crime resulting
from suggestion should be blamed chiefly upon lay peo-
ple and in particular upon Spiritists who encourage the
often hysterical mediums to actions which are greatly
derogatory to their health. 2 An indiscriminate use of
suggestion, or even encouragement of autosuggestion,
is therefore gravely wrong, and must receive the most
severe condemnation.
Apart from this consideration the trance-state in-
volves a more or less complete surrender of one's
rational faculties, particularly of the will. The law-
fulness of voluntary deprivation of reason is disputed
among Theologians, the more probable opinion being
that it can be allowed only when brought about indi-
rectly and for a grave reason. 3
Theologians admit the lawfulness of the use of hypno-
tism in medical practice 4 and Genicot extends this per-
1 Lapponi, Op. cit., p. 225.
2 "Tatsachlich sind die Schadigungen und die Verbrechen, die der Sug-
gestion zuzuschreiben sind, meistens das Werk von Laien, besonders von
Spiriten. Diese Leute begreifen gar nicht, dass sie mit dem Gehirn ihrer
meistens hysterischen "Medien" arbeiten, und muten denselben Dinge zu,
die schliesslich die Gesundheit schwer schadigen, wenn nicht noch Betrug
oder Attentate hinzukommen. Formliche Epidemien von hysterischen
Anfsillen, Autohypnosen u. dergl. m. sind schon dadurch entstanden." —
Forel "Hypnotismus" p. 273.
3 St. Alphonsus, Op. cit., lib. v, no. 76; cfr. St. Thomas, Summa Theol.
i, 2w, Q. lxxxviii, a. 5.
4 Sabetti-Barrett, "Comp. Theol. Moral.," no. 209, Resp. 4° : "non omnes
et absolute damnandos esse qui vellent, adhibitis cautelis, hypnotismum
experiri ad bonum finem, v. gr., ad curandos morbos aliter non sanabiles."
See also Lehmkuhl, "Theol. Moral.," vol. I, no. 502, D'Annibale,
"Summula Theol. Moral.," vol. II, no. 53, n.
Moral Aspects of Spiritism 275
mission to cover cases of promoting knowledge in
sciences such as psychology and medicine. 1 There is no
reason why such permission should not include auto-
suggestion. The Holy Office, pronouncing upon ex-
periments in suggestion undertaken in the name of
medical science, forbids experiments with phenomena
which for certain exceed the powers of nature, but
tolerates those which are doubtful, and, a fortiori, those
which are certainly natural. 2
For the present we shall not consider the medium's
interpretation of the phenomena. It is true that al-
most all genuine mediums interpret them in the
spiritistic sense, and it is questionable if such an inter-
pretation at length can be avoided since, at least in the
psychical and the majority of the physical phenomena,
this subliminal interpretation is a necessary condition
for their successful production. It would be difficult
to conceive, v. g., Mrs. Piper producing automatic
script without at least in her trance-state subliminally
interpreting her "secondary personality" or "dissociated
polygon" as being the person purporting to communi-
cate. The history of Spiritism bears out this as-
sumption, for the great majority of mediums are con-
vinced of the distinct individuality of their "controls."
But we shall discuss this point further in connection
with the subjective nature of the phenomena.
1 Genicot, "Theol. Moral.," vol. I, no. 265.
2 "N. N. artis medicae doctor, ad. pedes Sanctitatis Vestrae provolutus,
ut suae conscientiae consulat, humiliter petit, an liceat sibi partem habere
in disputationibus, quae fiunt a societate scientiarum medicarum, de sug-
gestionibus in cura puerorum innrmorum. Agitur non de discutiendis
tantum experimentis iam factis, sed etiam de novis experimentis agendis,
sive haec rationibus naturalibus explicari possint, sive non. . . ."
Responsum est: "Quoad experimenta iam facta permitti posse, modo
absit periculum superstitionis et scandali: et insuper orator paratus sit
stare mandatis S. Sedis, et partes theologi non agant. Quoad nova ex-
perimenta, si agatur de factis, quae certo naturae vires praeter-
gradiantur, non licere; sin vero de hoc dubitetur, praemissa protesta-
tione nullam partem haberi velle in factis praeternaturalibus, tolerandum,
modo absit periculum scandali." — S. O. I., 26 iul., 1889.
276 Moral Aspects of Spiritism
From what has been said we may conclude that so
far as the objective nature of the phenomena is con-
cerned, that is, quite apart from their interpretation,
they can not be absolutely and unconditionally con-
demned as in themselves illicit.
The subjective nature of the phenomena is to be
found in their interpretation in the mind of the sitters
and of the medium. In spiritistic practices properly so
called the phenomena, no matter what be their actual
nature, are referred to the agency of the souls of the
departed. From a theological point of view we must
return, then, to what has been said in regard to
necromancy and consider the phenomena, this time in
their subjective nature, in connection with diabolical
evocation and with paying tribute to creatures which is
due to God alone. Of course the question largely de-
pends upon the contingency whether or not activity in
our world on the part of the departed and by their
own power is at all thinkable.
The Theologians whom we have quoted deny that
such power could be natural to the discarnate soul.
First of all, in the present life the soul has no power
over matter except that which it exercises through the
body with which it is united. This is shown by the fact
that its power over the limbs of its body totally ceases
in the case of a limb which withers. It is in the nature
of the soul to be the lif egiving principle of its own body,
but this nature implies no immediate power over other
material things. Hence, the nature of the soul remain-
ing unchanged after death, it could be in possession of
no power over matter in the separated state.
But this argument is by no means convincing. We
must admit that we have no absolute knowledge of the
nature of the soul — as a fact it is such knowledge that
is sought in spiritistic experiments. From the fact that
the soul while united with the body displays no power
over objects outside of its organism, it does not follow
Moral Aspects of Spiritism 277
that it does not possess such power, for its failure to
display it may depend simply upon its limitation to the
body by the very fact of its being united with it. It
remains certain that the soul has power over material
things, since it acts upon the body, and it is by no means
clear why this power should disappear with death.
Theologians do not deny the possibility of a purely
spiritual being exerting power over matter, rather they
affirm it as an actuality in the case of angels and demons
who are capable not only of effecting locomotion of ma-
terial objects, but also of producing effects of sense in
the imagination of man. 1
From this admission it follows that the nature of a
purely spiritual substance does not exclude the posses-
sion of such power, for which reason we think that on
purely philosophical grounds it can not be denied in the
case of discarnate souls.
However, the assumption that the discarnate soul
should actually have power to interfere in our world
militates against human experiences, for if possessed
it would evidently have a purpose and consequently be
exercised. Now, it is precisely in spiritistic practices
that this power is claimed to be exercised, and, yet, in-
vestigation so far not only has been unable to confirm
this claim even in a single case, but has actually brought
strong, although not conclusive, evidence against it.
Again, it may be said that although the discarnate
soul may have no power to affect material objects,
still, in a purely spiritual manner it may be able to
communicate with the souls of living human beings.
The existence of a manner of communication from
mind to mind outside the ordinary channels of sense in
what is known as telepathy and thought transference
is fairly well established, and this may be just the means
by which a discarnate soul can communicate directly
1 St. Thomas, "Summa Theol.," I, Q. ex, a. 2 ; Q. cxi, a. 3 et 4.
278 Moral Aspects of Spiritism
with one still in the flesh. This, indeed, is in itself pos-
sible, but it does not follow from the fact of telepathic
communication between the living, for we cannot show
that the nature of such communication is purely
psychological.
Our argument so far has failed to justify an a priori
attitude of rejecting the possibility of interference in
the material world or of communication on the part of
discarnate souls. Nor is it likely that positive experi-
mental evidence will be found in support of such an at-
titude, although the negative evidence brought forth
by Psychical Research goes to show that de facto such
interference or communication does not take place. If
we turn to Holy Writ we shall find in the texts already
quoted a clear indication that under any circumstances
practices of evoking the souls of the departed are
gravely illicit. At the same time our texts do not show
that these practices necessarily involve diabolic inter-
course. Yet, the prohibition against them is more than
mere positive law, for to God they are said to be an
abomination, and a human being indulging in them is
deemed worthy of destruction. Such terms would indi-
cate a transgression against nature which would bear
out our teleological argument in the preceding chapter.
If we now return to the original question of diabolic
intercourse in practices of evoking the spirits of the
dead, it seems that subjectively considered the practices
of Spiritism need not involve such malice. First of all,
the intention of the medium and of the sitters is not to
evoke demons, but to establish communication with the
dead. Whether or not seances, generally speaking,
should be considered to involve formal and explicit
evocation of the dead is difficult to determine, but often
this seems to be the case when the medium accommo-
dates sitters desirous of communicating with a certain
deceased person. Granting that the evocation of the
dead de facto would be impossible, the only other alter-
Moral Aspects of Spiritism 279
native is by no means to be found in communication
with demons, for the experimental evidence at hand in
every case points to living human minds as the source
of the alleged communications or to the automatism of
the medium as that of the physical phenomena. It can-
not, therefore, be said that attempted intercourse with
the departed necessarily implies evocation of demons.
Nor can we draw such a conclusion from the purpose of
spiritistic practices in general ; for to a large extent the
truth sought for is not in excess of the capacity of the
human mind, and if our records are correct the truth
and untruth which the messages convey have not been
of a transcendental order. On the other hand, we
should not deny that spiritistic practices may be carried
within the ken of superstitions, such as divination and
vain observances. Whether or not this is actually the
case must, however, be determined in individual in-
stances.
The basic malice in spiritistic practices is to be found
in their opposition to the virtue of Religion in that they
explicitly attribute to creatures what belongs to God
alone. For our knowledge of a future lif e and of those
who have already entered upon it can come only from
God. To seek it from the spirits of the departed, then,
is not only vain and useless, but is an explicit paying
of divine honor and tribute to them. Besides this basic
malice of superstition the spiritistic practices involve a
direct danger of religious perversion in so far as the
lucubrations of the mediums are accepted as revealed re-
ligious truths. But we have already dealt sufficiently
with this point. Finally, although remote, the danger
of diabolical intercourse can not be said to be totally
absent.
From what we have said it follows that the practice
of Spiritism, whether as medium or as inquirer, can
280 Moral Aspects of Spiritism
under no circumstances escape the condemnation of be-
ing gravely illicit. In confirmation of this conclusion
we refer to the decree of the Holy Office of March 30,
1898. 1
On the other hand it can not be denied that scientifi-
cally conducted experiments with mediums have both
led to advancement in psychological science and helped
to check the spread of superstition by uncovering fraud
and furnishing natural explanations of the phenomena.
We have shown that considering the objective nature of
the phenomena in itself there is nothing unlawful in
their provocation so long as the medium is safeguarded
against injury. But even though the investigator
should be immune from superstition, this is rarely the
case with the medium.
Till recently Theologians have considered it allow-
able to join a circle already prepared for performance
if the sitter in question renounces all intercourse with
spirits, and takes a merely passive part in the perform-
ance as such, provided that there is a laudable reason
for participation, such as investigation of the causes of
the phenomena or exposure of fraud, and that all
danger of perversion and scandal is excluded. For
under such circumstances his cooperation is remote and
given for a grave reason.
1 Quaesitum : "Titius exclusa omni conventione cum spiritu maligno,
evocare solet animas defunctorum. Ita procedit: Solus, sine quibuscum-
que caeremoniis, preces dirigit ad ducem militiae coelestis, ut ille sibi
concedat facultatem loquendi cum spiritu alicuius determinatae personae.
Aliquantulum expectat, dein manum compositam as scribendum sentit
moveri, quo certior fit de praesentia spiritus. Ipse exponit quae scire
cupit, et maims scribit responsa ad ea quae ipse proposuerat. Responsa
concordant omnia cum fide et doctrina Ecclesiae circa vitam futuram;
spectant plerumque statum in quo reperiatur anima alicuius defuncti,
necessitatem quam habet recipiendi iuvaminis ex suffragiis, quaerimonias
de negligentia cognatorum. — Quibus expositis, quaeritur, num licitus sit
agendi modus Titii."
Resp. "Uti exponitur, non licere."
Approved by H. H. Leo XIII April 1, 1898. See Analecta Ecclesiastica?
VI, 187.
Moral Aspects of Spiritism 281
In 1917, however, the Holy Office published a decree
according to which even such passive assistance is for-
bidden. 1 The question proposed to the Holy Office
specifically inquired whether it was allowable to take
part in any spiritistic communications or manifesta-
tions, even of an unfraudulent and reverential nature,
either by interrogating the "souls" or spirits, or by
listening to their answers, or as a simple spectator
tacitly or expressly protesting that he wishes to have
nothing to do with the malign spirits. The decree
clearly contemplates active or passive presence at
spiritistic seances, and rightly condemns it. Whether
the decree contemplates laboratory work with entranced
persons, which is conducted wholly without reference to
spirits of any kind, is not stated. And until the decree
is extended to cover even this aspect of the case, we do
not presume to enlarge its very definitely expressed
scope by claiming that it condemns the foe of Spiritism
along with Spiritism itself.
1 Suprema Sacra Congregatio 8. Officii. De Spiritismo. 24 apr. 1917 —
In plenario conventu habito ab Emis ac Rmis Dnis Cardinalibus in rebus
fidei et morum Inquisitoribus Generalibus, proposito dubio: "An liceat
per Medium, ut vocant, vel sine Medio, adhibito vel non hypnotismo,
locutionibus aut manifestationibus epiritisticis quibuscumque adsistere,
etiam speciem honestatis vel pietatis praeseferentibus, sive interrogando
animas aut spiritus, sive audiendo responsa, sive tantum aspiciendo, etiam
cum protestatione tacita vel expressa nullam cum malignis spiritibus
partem se habere velle." — Iidem Emi ac Rmi Patres respondendum de-
creverunt. "Negative in omnibus.'"
Et Feria v, die 26 eiusdem mensis, Ssmus D. N. D. Benedictus Div.
Prov. P. P. XV relatam sibi Emorum Patrum resolutionem adprobavit.
Datum Romae, etc., die 17 aprilis 1917. — See The Ecclesiastical Review,
Aug. 1917, p. 186.
10
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INDEX.
"Abercromby, Blanche," 100, 101.
Abnormal mental states, phenomena
of, 181.
Absent-mindedness, 185.
Adare, Lord, 58, 59, 141, 142.
Aksakov, 126, 147.
Alteration in weight of medium, 148-
150, 160-161.
of physical objects, 55-57.
Analgesia in somnambulism, 185.
Anaesthesia in somnambulism, 185.
Andenino, Dr., 156.
Animal Electricity, 120.
Animal Magnetism, see Mesmerism.
Apparitions, 72, 73, 91-93.
collective, 91-92.
individual, 92-93.
of the dead, 23.
Apport, 23, 52-55.
Astral substance, 27.
Auto-suggestion, 186.
Automatic painting, 32.
Automatic speaking, 23, 32, 93-114.
compared with certain psycho-
logical cases, 193-194.
Automatic writing, 23, 24, 32, 93-101,
101-108, 114.
compared with certain psycho-
logical cases, 193-194.
Automatically registering apparatus
for control of mediums,
55-57, 156-158, 171, 195.
Automatism, 181, 183, 185.
motor, 186, 190-193.
"Ave Roma Immortalis," cross cor-
respondence, 108-109, 239-
241.
Baggally, Mr., 161, 163, 165.
Baily, medium, 128, 131.
Balfour, Rt. Hon. Gerald, 38, 235.
Ballet, Mr., 159.
Barrett, Sir William F., 33, 209 n , 216,
222, 245.
experiments in thought trans-
ference by, 202 Q .
Bastian, medium, 31, 131.
"Beauchamp, Christine L.," case of,
187-189.
"Beauchamp, Sally," 187, 188, 189.
Bergson, Henri, 155.
Bertrand, Alexandre, 13.
Bien Boa, "materialized spirit," 79,
176, 177.
Boirac, Emile, 198, 206.
hypnotism at a distance by, 205,
209 n .
Botazzi, Prof., 155.
Braid, 13.
Browning, Robert, 136.
Buffern, Prof., 147.
Buguet, spirit-photographer, 82.
Cambridge sittings with Eusapia
Palladino, 152-155, 195,
221.
Carancini, medium, 42.
Carquieranne sittings with Eusapia
Palladino, 151-152.
Carrara, Mme., 40.
Carrington, Here ward, 40, 82, 129 n ,
134, 154, 156, 157 n , 161,
163, 164, 165, 166, 169 n ,
170, 171.
Cathodic rays, 120.
Census of Hallucinations, 200, 201.
Christianity, opposition of Spiritism
to, 248-250.
Clairaudience, 199.
Clairvoyance, 181, 183, 197, 199.
Colchester, medium, 27.
Conan Doyle, Sir Arthur, 43, 249,
253, 256.
Conjurers' tricks, 164.
288
Index
Conklin, medium, 27.
Continental investigations of Eusapia
Palladino, 155-161.
Conway, Moncure, 31.
Cook, Florence, medium, 26, 28, 33,
76, 77, 78, 127, 131, 134,
172, 173, 174, 175.
caught in fraud, 26.
Corner, Mrs., medium, 127.
Cousden, Mile., secondary personality
of, 190.
Courtier, Jules, 159, 160.
Coventry, Dr., 19.
Cox, Sergeant, 33, 42, 43.
Craddock, medium, 131.
Crawford, Marion, "Ave Roma Im-
mortalis," 241 .
n
Crookes, Sir William, 33, 42, 48, 49,
55, 56, 57, 58, 63, 64, 68,
70, 73, 76, 77, 78, 86, 120,
122, 127, 128, 133, 134,
135, 136, 137, 138, 139,
140, 143, 151, 171, 172,
173, 174, 175.
experiments with Home, 48-49,
55-57, 91-92, 134-143.
experiments with Miss Cook, 76-
78, 171-175.
Crookes, Lady, 42.
Cross correspondence, 108-114, 238.
notion of, 238.
evidential value of, 239.
emerging with Mrs. Verrall, 38.
"Ave Roma Immortalis," 108-
109, 239-241.
"Hope-Star-Browning," 244.
Latin message, 244.
"Light in the West," 110.
"Sesame and Lilies," 110-114,
241-244.
Crystal-gazing, 115-118.
Curie, Prof, 155, 159.
Curie, Mme., 155, 159.
d'Alesi, Mme. Hugo, secondary per-
sonality of, 189-190.
d'Arsonval, 159.
Damiani, medium, 39.
Davenport brothers, 126.
Davey, S. J., 86, 129.
Davis, Andrew Jackson, 15, 20.
Dee, Dr., 115.
de Gasparin, Count Agenor, 28, 32-
33, 120.
de Guldenstubbe, Baron, 85.
Delgais, Raphael, 39.
de Rochas, Count, 42.
Dialectical Society, London, 140-143.
Disaggregation, hyperpolygonal, 184.
intrapolygonal, 185.
Dorr, G. B., 36, 38, 166, 234, 235, 236,
237.
Draper, Mrs., medium, 23, 88.
Duguid, David, medium, 32.
du Prel, Charles, 147.
Edmonds, John W., 21.
Eglinton, medium, 29, 86, 87, 129,
131.
Eldred, Charles, medium, 131.
Elongation of human body, 67-68.
Ermacora, Dr., 147.
Esperance, Mme., 32.
Fairlamb, Miss, medium, 28.
Fakirs, Indian, miracles of, 11.
Faraday, experiments with table
turning, 196 Q .
Fay, Eva, medium, 31.
Feilding, Hon. Everard, 42, 161, 163,
164, 165, 167, 221.
Finch, Mrs., 40.
Finzi, Prof., 147.
Fire-test, 23.
Fire-walks, 144-146.
Fish, Mrs., medium, 18, 19.
Flammarion, Camille, 40, 48, 50, 51,
52, 54, 60, 62, 63, 75, 80,
190.
Fletcher, Mr., medium, 32.
Index
289
Fletcher, Mrs., medium, 32.
Flint, Dr., 19.
Flournoy, Prof., 190, 192, 193, 209 n .
Foa, Dr., 155, 158.
Forbes, Mrs., 34, 179.
automatic script of, 215.
Forel, Dr., 274.
case of secondary personality,
189 Q .
Foster, medium, 27.
Fowler, Lottie, medium, 31, 32.
Fox, David, 18.
Fox, John D., 18.
Fox, Margarete, medium, 18, 24, 31,
88.
Fox, Margaretta, medium, 18, 19, 20,
24, 26, 31, 88, 131.
Fox, Katie, medium, 18, 19, 20, 24,
26, 31, 63-64, 86, 88, 131.
Fraud in mediumistic practices, 26,
194.
Florence Cook exposed, 26.
Fox sisters exposed, 19-20.
Eusapia Palladino exposed, 153,
166, 167, 168, 169, 170,
171.
Mediums exposed, 131.
Spirit photographers exposed, 26-
27.
Freeing of hand and foot, 153,
154, 156, 166, 167, 168,
169, 170.
French >and Italian investigators of
Eusapia Palladino, 155-
161.
"G. P." (George Pelham), spirit con-
trol, 35, 103, 104, 105,
106, 107, 213-214, 264.
psychological explanation of,
213-214.
Gardner, Dr., 26.
Genicot, Edw. S. J., 274.
Genius, 183.
Gerosa, Prof., 147.
Ghosts, belief in, 11.
Gilbert, Dr., hypnotism at a distance,
205.
Grasset, Dr., 182, 189.
system of polygonal psychology,
182, 184-185.
Grocyn, "spirit," 65, 92, 128, 195.
Guppy, Mrs., medium, 31.
Gurney, Edmund, 36, 98, 199, 214.
spirit control of, 107.
Guzik, Jan, 127.
Hall, Stanley, Dr., 36.
Hallucinations, census of, 200-201.
veridical, 200, 201.
individual, 200, 201.
collective, 201.
Harding, Mrs. Emma, 32.
Hare, Robert, Dr., 21, 33, 34, 133,
134.
Harris, T. L., Rev., medium, 25.
Hart, John, 103, 104.
Hauffe, Frederica, 14.
Hayden, Mrs., medium, 21, 25.
Henderson, Mr., medium, 31.
Herlitzka, Dr., 155.
Heme, F., medium, 28, 31, 67, 131.
Hodgson, Richard, Dr., 35, 36, 103,
107, 152, 153, 179 n , 237.
spirit control of, 107, 235, 237,
238.
"Holland," Mrs., 34, 38, 108, 109, 110,
179, 241.
script of, 215, 216, 218, 218-
222, 237-238, 239, 240,
241, 243.
Holmes, Mrs., medium, 31.
Home, Daniel Dunglas, medium, 24-
25, 33, 48, 49, 51, 55, 56,
57, 58, 59, 67, 68, 91, 126,
128, 129, 131 n , 134, 135,
136, 137, 138, 139, 140,
141, 142, 143, 146.
"Hope-Star-Browning" incident, 244.
290
Index
Howard, James and Mary, 104, 106,
213.
Hudson, Miss, medium, 32.
Hyperesthesia in automatism, 185.
Hypnotism, 181, 183, 185, 186.
induction of, at a distance, 205.
lawfulness of, 274, 275.
Hyslop, James H., Prof., 208.
He de Roubaud sittings, 150.
Imoda, Dr., 156.
Immortality, not proven by Spiritism,
257-258, 264-265.
Imperator-band, 29, 35, 36, 264.
Impressions of human forms,
in plastic substance, 79-82.
on blackened paper, 81-82.
Institute Generate Psychologique,
investigation of Eusapia Palla-
dino by, 155, 159-161, 168.
James, William, Prof., 35, 214, 238.
Janet, Pierre, Dr., 205.
Jencken, Mrs., medium, 20.
Johnson, Alice, 38, 110, 153, 168, 203,
204, 220, 221, 222 Q , 238,
239, 240, 243.
experiments in thought trans-
ference by, 203, 204.
Jung-Stilling, J. H., 14.
Kane, Mrs., medium, 20.
Kardec, Allan, 28, 251.
Kerner, Julius, Dr., 14.
King, John (spirit), 23, 26, 39, 40,
41, 58, 76, 170, 196.
King, Katie (spirit), 23, 26, 76, 77,
78, 79, 127, 128, 171, 172,
173, 174, 175.
Kirkham, Elizabeth, 98.
Fanny, 98.
Koons, spiritistic seances of, 22, 89.
Lang, Andrew, 144, 146.
Lankester, Ray, 31.
Lapponi, G., Dr., 233 n , 274 Q .
Latin message (cross correspond-
ence), 244.
Lee, Dr., 19.
Lehmann and Hansen, criticism of
experiments in thought
transference, 204 Q .
Lehmkuhl, Aug., S. J., 274 Q .
Lethe incident, 234-237.
Levitation, 23.
of human body, 58-59.
of seance table, 150.
"Light in the West" (cross corre-
spondence), 110.
Lindsay, Master of, 58, 67, 68, 140,
141, 142, 143.
Lodge, Sir Oliver, 36, 43, 60, 151, 152,
155, 209 n , 214, 215, 222,
223, 238, 249, 253.
Lombroso, Prof., 41, 48, 50, 147, 155,
156.
experiments with Eusapia Palla-
dino, 147.
Lord, Prof., 167.
Love scenes at seances, 61.
Lyon, Dr., 15.
Mac, Miss, 110, 111, 112, 113, 244.
script of, 241, 242, 243.
Maeterlinck, Maurice, 201, 211.
Marshall, Mrs., medium, 25.
Marriott, Mr., 167.
Martian romance of Helene Smith,
191-192.
Maskelyne, J. W., 131 n , 153.
Materialization, 23, 26, 72-79, 122,
123, 124, 126-127, 130,
171-177.
of Katie King, 76-79, 171-175.
of Villa Carmen, 79, 176-177.
photographs of, 77-78.
scientific investigation of, 171-
175, 175-177.
Maxwell, Joseph, Dr., 64, 154, 221.
Mediums, early, in England, 28-29.
later, 34.
photographic control of, 169.
Index
291
physical examination of, 159.
psychical, 32, 179.
Mediumship, 27.
analysis of, 185-193.
Mellon, Mrs., medium, 28-29, 131.
Merrifield, Mr., 135.
Mesmer Anthon, 12, 120.
Mesmerism, 12-13, 20, 27, 28, 90, 120.
in North America, 14-15.
Metamorphoses, Ovidii, reference to
in Piper communications,
235-236.
Milan commission investigating
Eusapia Palladino, 147-
150.
Miles, Clarissa, 34.
experiments in thought trans-
ference by, 203-204, 207.
Monck, medium, 28.
Morse, J. J., medium, 32, 67.
Morselli, Enrico, Dr., 155.
Moses, William Stainton, Rev., 29-31,
38, 43, 52, 54, 58, 59, 63,
65, 66, 69, 70, 82, 83, 84,
92, 93, 95, 96, 97, 98, 99,
100, 101, 128, 133, 177,
178, 179, 194-195, 250-
251, 262, 264.
career of, 29-31.
discussion of case of, 177-178,
179.
phenomena of, in the light of
psychology, 194-195.
religious doctrines of, 250-251.
Moses, Mrs., 99.
Movement of inanimate objects, 46-
52.
without contact, 48-52.
Mumler, spirit-photographer, 26-27.
Munsterberg, Hugo, Prof., 166, 170.
Myers, Frederic, W. H., 30, 36, 37,
38, 89, 93, 98, 99, 101, 110,
132, 151, 152, 153, 154,
155, 177, 199, 207, 209 .
221, 222, 223, 224, 225,
226, 227, 229, 230, 233,
236, 252-253.
spirit control, 37, 107, 185 Q , 217,
238, 245.
in Mrs. Holland's script, 218-
222.
in Mrs. Verrall's script, 222-
223.
in Mrs. Piper's communica-
tions, 223-237.
not identical with Myers, 185 Q .
Latin message, 244.
Lethe incident, 234-237.
Terling incident, 224-233.
reference to sealed envelope, 222-
223.
religious doctrine of, 252-253.
Myers, Frederic W. H., Mrs., 153.
Naples sittings with Eusapia Palla-
dino in 1908, 161-165, 169,
170, 195.
in 1910, 167-168, 171.
Necromancy, 9-10, 271, 272, 276.
ancient practices of, 11.
unlawfulness of, 272.
nature of, 271-272.
Nelly (spirit control), 37.
New York sittings with Eusapia
Palladino, 147, 165-167,
170.
Ochorowicz, Dr., 42, 80, 81, 128, 151,
152 n , 155.
Od, 120-121.
Olive, Mrs., medium, 32.
Ouija board, 186 Q .
Owen, Robert D., 25, 26, 250, 251.
religious doctrines of, 250, 251.
Parks, Mr., spirit-photographer, 27,
82. '
Palladino, Eusapia, 34, 38-40, 41, 46,
47, 49, 50, 51, 52, 54, 57,
58, 61, 63, 64, 65, 74, 75,
79, 80, 81, 82, 127, 128,
292
Index
131, 139, 147-150, 152,
153, 154, 155, 158, 159,
160, 161, 163 Q , 164, 165,
166, 167, 168, 169, 170,
185, 194, 219, 220.
career of, 38-41.
fraud of, 41, 194.
investigation of, 41, 146-171.
Cambridge sittings, 41, 147,
152-155, 195.
Committee of S. P. R., 161-165.
French and Italian investi-
gations, 147, 155-161.
He de Roubaud sittings, 150-
152.
Institute Generale Psycholo-
gique, 155, 159-161.
Lombroso's experiments, 147.
Milan sittings, 57, 75, 79, 80,
81, 82, 127, 128, 131, 139,
147-150.
Naples sittings in 1908, 161-
165, 169, 170, 195.
in 1910, 167-168, 171.
New York sittings, 41, 147,
165-167, 170.
Turin sittings, 156-158.
phenomena of, in light of psy-
chology, 195-197.
reference to by the "Myers"
control, 219-220.
Pelham, George, see George Pelham
(G. P.).
Perrin, 159.
Perrone, Jo., S. J., 268.
Personality, human, 182.
disintegration of, 183.
dissociation of, 181.
theories regarding, 181-185.
Grasset's theory, 182, 184-185.
Myers' theory of the sub-
liminal self, 182-184.
Perty, Maximilian, 28.
Peters, Mr., medium, 67, 68.
P6tetin, 120.
Phelps, Rev., 20.
Phenomena of Spiritism, 18, 19, 22-
24, 45-118.
claim to preternatural causation,
119.
classification of, 45.
morality of, 273-281.
physical, 45-66, 67-89.
explanatory hypotheses, 120.
fraud in, 123-136.
a priori argument for, 124-
133.
in Home's phenomena, 135-
136.
in Palladino's phenomena,
41, 194.
investigation of, 133-144, 146-
171, 171-177.
natural force theory, 120-122.
notion and definition of, 45-
46.
production by mechanical
means, 129.
psychical, 90-118.
investigation of, 178.
notion and definition of, 90.
Phinuit (spirit control), 35, 101,
102, 103, 105, 107.
as a secondary personality, 213.
Photographic control of mediums,
169.
Physical examination of medium and
surroundings before
seances, 159.
Physical mediums, genuine, 179.
Piddington, Mr., 36, 38, 216, 224,
227, 231, 235.
Pigou, Prof., 38.
Piper, Mrs., 34, 38, 101, 102, 103,
106, 110, 179, 213, 214,
215, 218, 223, 231, 232,
Index
293
236, 264, 275.
career of, 35-37.
communications of, 213-214, 223-
227, 228, 244.
Planchette writing, 87, 130.
Podmore, Frank, 34, 37, 38, 129, 138,
139, 141, 142, 143, 161,
162, 165, 177, 179 n , 199,
201, 213, 216, 217, 222 n ,
234 n , 238 n , 244.
Poltergeist-phenomena, 46.
historical cases of, 11-12, 20.
Politi, Auguste, medium, 41-42, 47,
72.
Prince, Morton, Dr., 187, 188, 189.
Production of objects and substances,
69-72.
Psychical Research, 15, 16, 119, 133.
Psychological Society, 33.
Quintard, Dr., experiments in thought
transference by, 203.
Ramsden, Hermione, 34.
experiments in thought trans-
ference by, 203-204, 207.
Randolph, P. B., medium, 25.
Rap-messages, 83.
Raupert, Godfrey, 82, 268.
"Raymond," 249, 253.
Redman, medium, 27.
Reincarnation, Kardec's doctrine of,
28, 251.
Religion of Spiritism, 248-267.
basis of, 257, 261, 262.
claims of, 248-250.
departure from Christianity of,
256-257.
doctrines of, 250-256.
failure of, 262-267.
Richet, Charles, 79, 147, 148, 149,
150, 151, 155, 159, 175,
176.
Rita, medium, 28, 131.
Rivail, Mr. (see Kardec), 28.
Roman Congregations on hypnotism,
275.
on spiritism, 280, 281.
Roberts, Mrs., medium, 21, 25.
Rothe, Anna, medium, 128, 131.
Ruskin, John, 114, 241, 242, 243.
Sabetti-Barrett, 274 .
' n
Saint Alphonsus Liguori, 272, 274 Q .
Saint Thomas Aquinas, 271, 274 Q .
Sambor, medium, 42, 55.
Sardou, Victorien, automatic draw-
ing by, 190.
Schiaparelli, Prof., 62, 147, 149.
Secondary personalities, 185, 186-193.
cases of "Christine L. Beau-
champ," 187-189.
"Helene Smith," 190-193.
Lurancy Vennum, the "Wat-
seka Wonder," 189 Q .
Mile. Couesdon, 190.
Mme. Hugo d'Alesi, 189-190.
Dr. Forel's case, 189 Q .
Dr. Tuckey's case, 189 n .
"Sesame and Lilies," (cross corre-
spondence), 110-114, 241-
244.
Showers, Miss, medium, 131.
Sidgwick, Arthur, 225, 229, 230, 231,
233.
Sidgwick, Henry, 34, 151, 153, 154,
155, 216, 223, 224, 229,
231, 232.
experiments in thought trans-
ference, 204.
spirit control of, 107, 110, 112,
216-217, 244.
psychologically explained, 216-
217, 244.
Sidgwick, Mrs., 83, 125, 217, 223,
224, 225, 226, 227, 228,
229, 230, 231, 232, 233.
experiments in thought trans-
ference, 203, 204.
on spurious phenomena, 125.
294
Index
Slade, Henry, medium, 31, 34, 129,
131, 133.
exposed in fraud, 31.
Slate writing, 86, 87.
exposed by Davey, 86.
Sleep, 183, 184.
"Smith, Helene," case of, 190-193,
194.
Smith, Langdon, on Evolution, 265.
Society for Psychical Research, 30,
34, 153, 161.
investigation of Eusapia Palla-
dino, by Committee of,
161-165.
American, 152.
Society of Harmony, 13, 14.
Solovovo, Count Perovsky Petrovo,
124, 167, 168.
Solovovo, Countess, 167, 171.
Somnambulism, 185.
Soul, human, powers of after death,
276-278.
Sounds, 62-66.
raps, 62-63, 64, 65.
thuds, 63, 64.
musical, 65-66.
Spear, Charlton, 70, 84.
Spear, John Murray, 21, 24.
Spear, Stanthorpe, Dr., 29, 52, 70, 84,
85, 93, 178.
Spear, Stanthorpe, Mrs. 29, 70, 84.
Spirit faces, see Impressions.
Spirit identity, 212-247.
evidential matter, 212.
the G. P. control, 213-214.
Phinuit control, 213.
Gurney control, 215-216.
Sidgwick control, 216-217.
Myers control, 217-237.
Hodgson control, 235, 237-238.
cross correspondence, 238-245.
conclusion, 245-247.
Spirit lights, 69, 70, 71, 72.
Spirit messages, direct, 83-89.
Spirit-photographers, exposed in
fraud, 131.
Spirit-photography, 26, 27, 82-83.
fraud in, 26-27.
Spirit scent, 69.
Spirit telegraphy, 23, 87-88.
Spirit voices, 89.
Spirit writing, direct, 83-86.
Spiritism, appearance of in the
United States, 9.
appearance of in Europe, 21, 22,
25.
definition of term, 9.
early converts to, 21.
early mediums, 24-25.
early seances, 22-24.
early theories, 27-28.
English mediums, 28-31.
history of, 18-44.
later American mediums, 31.
later metaphysics of, 42-43.
later mediums, 34-42.
moral aspects of, 268-281.
religious aspects of, 16, 17, 43-
44, 248-267.
scientific investigation of, 32-34,
see also under proper
headings,
statistics on, 44.
Spiritualism, meaning of term, 9 n .
Squire, medium, 27.
Stokes, Miss, medium, 29.
Subliminal self, theory of, 182-184.
Suggestion, 181, 183.
Swedenborg, Emanuel, 13, 90, 210.
Swedenborgianism, 13-14, 27.
Symposium (Plato's) referred to by
the "Myers" control, 222,
223.
Table levitation, 47-48.
Table turning, 22, 46-47.
Faraday's experiment with,
196 Q .
Tallmadge, 24.
Index
295
Tambourine Marey, experiments
with, 156-158.
Tanner, Amy, 36.
Tappan, Cora, L. V. (Richmond),
32.
Taylor, medium, 31, 131.
Telaesthesia, 197, 198.
case of Mme. Hortense, 211.
Swedenborg, 210.
Maeterlinck's case, 210-211.
definition of, 199.
evidence for telaesthetic phe-
nomena, 209-211.
Telekinesis, see movement of inani-
mate objects.
Telepathy, 183, 197.
definition of, 198.
evidence for phenomena of, 199-
209.
experimental cases of, see
thought transference,
spontaneous cases of, 199-201.
Telepsychism, 197, 198.
Terling incident, test case, 224-233.
Thompson, Mrs., 34, 37-38, 89, 93,
179, 217.
career of, 37-38.
Thought transference, 181, 197, 198.
definition of, 198.
experiments in, 201-205.
Prof. Barrett's experiments,
202.
n
Mr. Guthrie's experiments, 202.
Misses Miles' and Ramsden's ex-
periments, 203-204, 207.
Mrs. Sidgwick's and Alice John-
son's experiments, 203,
204.
Prof, and Mrs. Sidgwick's ex-
periments, 204.
Thurstan, F. W., 37.
Thury, Prof., 28, 33.
Tomczyk, Mile., medium, 42.
Touches, 60-62.
Touching of burning substances, see
fire-test.
Towns, Mr., medium, 32.
Trance state, 185.
Transportation, 31.
Trowbridge, Prof., 166.
Tuckey, C. Lloyd, Dr.
case of secondary personality,
189 .
n
Turin sittings with Eusapia Paila-
dino, 156-158.
Tyson incident, 107, 213.
psychological explanation of,
213.
Varley, Cromwell, 43.
Vennum, Lurancy, case of, 189 n .
Verrall, Dr., 109, 222, 240.
Verrall, Miss., 34, 111, 112, 113, 179.
script of, 242, 244.
Verrall, Mrs., 38, 108, 109, 110, 111,
112, 113, 114, 116, 179,
222, 223, 225, 226, 227,
230, 231, 233, 235, 236,
239, 240, 241, 243, 245.
experiments in thought trans-
ference, 202.
script of, 215, 216, 217, 218,
239, 240, 241, 242, 243,
244.
Villa Carmen, materializations of,
79, 127, 175-177.
von Erhardt, Baron, 42.
von Reichenbach, 120.
"Watseka Wonder," the, 189 and .
Westoby, Fanny, 98, 99.
Wharton, Peter (spirit control), 37.
Williams, Charles, medium, 28, 131.
Wood, Miss, medium, 28, 131.
Wynne, Capt., 141.
Zollner, Johann, Prof., 33-34, 54, 133,
134.
BIOGRAPHICAL NOTE.
Baron Johan Liljencrants was born in Nykoping in
Sweden in 1885. Having completed college course in
Stockholm, he entered the Royal Svea Guards, gradu-
ated from the Royal War School of Karlberg, and re-
ceived commission as second lieutenant in 1906. He
was made Officier de l'Academie in 1908. In 1910 he
came to the United States of America, where he was re-
ceived in the Catholic Church, and in 1913 he registered
as a postgraduate student at Princeton University. In
the same year he received the degree of Master of Arts.
After a year's ecclesiastical training in Saint Mary's
Seminary in Baltimore, he registered for postgraduate
studies in Sacred Sciences at the Catholic University of
America, following the courses of Dr. John W. Melody,
and later of Dr. John A. Ryan in Moral Theology,
Monsignor Filippo Bernardini in Canon Law, Dr.
Daniel J. Kennedy, O. P., in Sacramental Theology,
and Dr. Sigourney W. Fay in Liturgy. He was or-
dained to the Priesthood by His Eminence Cardinal
Gibbons in 1915.
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