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- Herausgeber: Booksell-Verlag
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
In "The History of Spiritualism, Vol. II," Arthur Conan Doyle delves into the burgeoning movement of spiritualism that gained traction in the late 19th and early 20th centuries. With meticulous research and a narrative style that intertwines anecdotal evidence with rigorous analysis, Doyle explores the cultural and psychological underpinnings of spiritualist practices. This volume addresses prominent spiritualist figures, controversial séances, and public perceptions, all while situating spiritualism within the broader context of the Victorian fascination with the supernatural and the quest for understanding beyond the material world. Arthur Conan Doyle, more widely recognized as the creator of the illustrious detective Sherlock Holmes, was not just a master of fiction but also a fervent advocate for spiritualism following the profound loss of loved ones. His deep personal investments in the subject, combined with his scientific background, led him to approach spiritualism with both skepticism and earnest curiosity. Doyle's exploration reflects his desire to find solace in the face of grief, which profoundly shaped his interpretations and conclusions in this second volume. "The History of Spiritualism, Vol. II" is essential reading for anyone intrigued by the intersection of the metaphysical and the scientific, as well as those interested in the societal implications of spiritualist beliefs. Doyle's compelling prose invites readers to engage with the complex relationship between humanity and the unknown, making this work not only a historical account but also a thought-provoking exploration of belief itself. In this enriched edition, we have carefully created added value for your reading experience: - A succinct Introduction situates the work's timeless appeal and themes. - The Synopsis outlines the central plot, highlighting key developments without spoiling critical twists. - A detailed Historical Context immerses you in the era's events and influences that shaped the writing. - An Author Biography reveals milestones in the author's life, illuminating the personal insights behind the text. - A thorough Analysis dissects symbols, motifs, and character arcs to unearth underlying meanings. - Reflection questions prompt you to engage personally with the work's messages, connecting them to modern life. - Hand‐picked Memorable Quotes shine a spotlight on moments of literary brilliance. - Interactive footnotes clarify unusual references, historical allusions, and archaic phrases for an effortless, more informed read.
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Veröffentlichungsjahr: 2021
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The History of Spiritualism, Vol. II
Table of Contents
Introduction
The collection 'The History of Spiritualism, Vol. II' by Arthur Conan Doyle serves as an extensive exploration of the movement that captivated the late 19th and early 20th centuries. By delving into an array of topics surrounding spiritualism, this compilation not only aims to document the progression of spiritualist thought but also showcases its intricate connections to broader societal changes. Doyle's commitment to elucidating the richness of this phenomenon highlights its significance in understanding human consciousness and the quest for the beyond, making this volume an essential resource for historians, scholars, and enthusiasts alike.
The text encompasses a diverse range of genres and forms, including essays, biographies, and reports that reflect the multifaceted nature of spiritualism. By including detailed analyses of prominent mediums, case studies of extraordinary phenomena, and examinations of pertinent organizations, this collection captures the complexity and depth of spiritualist practices. Doyle's meticulous research serves to blend factual narrative with interpretive insight, thereby creating a multifarious tapestry that represents the various dimensions of spiritualism as a cultural and social tradition.
Throughout the collection, a unifying theme of inquiry and exploration emerges, intertwined with an insistence on the importance of empirical investigation. Doyle's works exemplify a persistent quest for truth and understanding, often combining skepticism with belief. This tension between the empirical and the mystical is not merely an intellectual exercise; rather, it reflects the broader human yearning to make sense of existence, life after death, and the unexplainable events surrounding the human experience. The reader is invited to engage with these recurring motifs as they navigate through the various sections of this collection.
Doyle's hallmark style—characterized by clarity, lucidity, and a gripping narrative—is evident in every piece within this collection. His ability to distill complex ideas into accessible prose is matched by his passion for his subject, maintaining a compelling engagement with the topic. As a prominent figure in both literature and spiritualism, Doyle’s unique voice and perspective lend the work a distinctive quality that remains impactful even a century later. Readers will find themselves captivated by the blend of historical detail and personal insight that permeates the essays and biographies.
The opening section centers around Eusapia Palladino, a figure whose controversial practices stirred considerable debate among contemporaries. Doyle's exploration captures not only her intriguing life story but also the broader socio-cultural context of her work. By integrating personal anecdotes and eyewitness accounts, he provides a vivid portrayal of the phenomena associated with Palladino, making it an essential starting point for those seeking to understand the dynamics of mediumship in this era. This foundational narrative sets the stage for the subsequent exploration of spiritualism's evolution.
The second volume explores the lives and contributions of notable mediums from 1870 to 1900, including Charles H. Foster and Madame d'Espérance. This section functions as a mosaic of personalities who shaped spiritualism during a time of great social change. Through case studies and personal accounts, this segment illuminates the ways in which these mediums helped introduce spiritualism to a wider audience. Doyle's portrayal of their unique abilities and the public's reaction serves to highlight the transformative power of belief in spiritualism in shaping public discourse.
A critical examination of the Society for Psychical Research reveals the intersection of scientific inquiry and spiritualist phenomena. Doyle meticulously documents the society's formation, progress, and challenges, offering readers a glimpse into how scholars sought to legitimize spiritualism through rigorous investigation. The significance of this examination lies not only in its historical relevance but also in its reflection of the ongoing struggle to reconcile the scientific with the metaphysical. Doyle invites readers to consider the implications of such research on contemporary understandings of consciousness.
The intriguing concept of ectoplasm finds its place in this collection, considered one of the more sensational aspects of the spiritualist movement. Through engaging narratives, Doyle explores the phenomenon's scientific scrutiny and cultural representation. By raising questions regarding authenticity and belief, the section invites a deeper reflection on the nature of evidence in spiritualism. Doyle’s exploration of ectoplasm encourages readers to grapple with the boundaries of perception and reality, positioning the phenomenon as both a symbol of hope and skepticism.
In addressing spirit photography, Doyle enters a rich domain where art, belief, and the supernatural converge. This segment provides a fascinating commentary on the visual representation of spiritual encounters throughout the period. By examining key photographers and their works, Doyle underscores the synergy between technological advancement and the exploration of the ethereal. Through his engaging prose, readers will find themselves confronted with the power of imagery in shaping perceptions of the afterlife, inviting questions of authenticity and artistic expression.
The section on voice mediumship and moulds illustrates the remarkable ways mediums facilitated communication with the deceased. Doyle’s investigation into the mechanics behind the phenomena portrays not only the voices that arose from silence but also the broader implications for those seeking solace in the afterlife. By grounding his exploration in personal testimonies and practical examples, he illuminates the compelling human experiences surrounding voice mediumship, inviting readers to consider the emotional depth and significance of these interactions.
Doyle's exploration of French, German, and Italian spiritualism adds an essential international dimension to the collection, showcasing the diverse cultural interpretations of the movement. Each geographical context presents unique practices and beliefs, offering a rich tapestry of spiritualist thought. Through the examination of various mediums and stakes within these regions, Doyle paints a vivid picture of how spiritualism transcended national boundaries, with its philosophies weaving into the fabric of European society at large. This section enhances the alignment of spiritualism with broader historical currents.
An examination of some great modern mediums reflects on the evolution of practice in the 20th century. This segment demonstrates how these figures, facing a new wave of skepticism and increasing secularism, sought to redefine spiritualism for contemporary audiences. Doyle's insights into their methodologies and the challenges they encountered in the changing landscape reflect the resilience of the movement and its adaptability. This examination illustrates the continued relevance of spiritualism’s principles amid modernity's encroachments, resonating with both historical and present-day audiences.
The section titled 'Spiritualism and the War' delves into the profound impact of global conflict on spiritualist beliefs and practices. Through the lens of war, Doyle elucidates how spiritualism provided solace and understanding during times of unprecedented trauma and loss. This poignant exploration not only contextualizes the growth of spiritualism as a cultural response to grief but also highlights the transformative potential of spiritual beliefs in fostering hope amid despair, underscoring the movement's enduring significance in the face of human suffering.
Doyle’s exploration of the religious aspect of spiritualism invites readers to question traditional notions of faith and belief. Through his analysis of spiritualism’s claims to provide answers about morality, existence, and the afterlife, he positions it as a significant religious movement that challenges institutionalized faith. The interplay between spirituality and organized religion offers deep insights into the evolving landscape of belief during Doyle’s time, making this section a thought-provoking examination of both spiritualism and broader theological discussions.
The section discussing the afterlife as seen by spiritualists provides a compelling survey of beliefs that bridge the gap between the known and the unknown. Doyle meticulously presents various accounts of what spiritualists envision as life beyond death, reflecting both common themes and individual interpretations. This exploration offers not only an intellectual understanding of spiritualist beliefs but also a deeply emotional experience for readers contemplating their own understandings of mortality and existence itself. This inquiry reflects humanity’s perennial quest for understanding the afterlife.
The appendix included in the collection serves as a valuable resource, presenting documents, correspondence, and additional materials that complement the essays. This supplementary section enriches the overall narrative, giving readers a glimpse into the complexities of the spiritualist movement beyond the main textual body. It also underscores Doyle's commitment to thoroughness and integrity in his examination of the subject. The inclusion of these materials invites readers to delve deeper into the historical context, thereby enhancing their comprehension of spiritualism’s intricacies.
As you embark on this intellectual journey through 'The History of Spiritualism, Vol. II,' I encourage you to immerse yourself in the wide-ranging themes, compelling stories, and enlightening analyses found within this collection. Each section offers a distinct yet interconnected exploration of spiritualism, reflecting Douglas's dedication to illuminating both the phenomena and philosophies that underpin this fascinating movement. By engaging with these works, readers will uncover not only the historical significance but also the enduring questions surrounding existence, belief, and the mysteries of life and death, making their exploration a rewarding endeavor.
Historical Context
The late 19th and early 20th centuries represented a turning point in Western thought, as scientific and technological advances prompted a reevaluation of traditional beliefs about the afterlife and spiritual existence. This era saw the rise of spiritualism—a movement asserting that the deceased could communicate with the living—emerging alongside rapid industrialization, which fostered both optimism and skepticism about human capability and the nature of reality. Arthur Conan Doyle, already celebrated for his fiction, became one of spiritualism’s most prominent advocates, shaped by his literary background and the cultural currents of his time.
Spiritualism gained renewed momentum in the wake of the American Civil War and again after the First World War, periods marked by widespread loss and grief. Many sought comfort in the possibility of continued existence beyond death, and Doyle’s writings reflect this collective yearning. He drew attention to the séances and demonstrations of mediums such as Eusapia Palladino, using their reported phenomena to explore questions of consciousness and the persistence of the human spirit.
The modern spiritualist movement is often dated to 1848, when the Fox Sisters began claiming spirit communication through table raps. Their initial confessions of fraud in later years did little to curb public fascination; the movement continued to spread across the United States and into Europe. Its appeal lay in the promise of empirical evidence for an afterlife, attracting intellectuals, scientists, and laypeople alike. Doyle’s involvement underscored the cultural resonance of these pursuits at a time when established religious frameworks seemed ill equipped to address mass bereavement.
In 1882 the Society for Psychical Research was founded in London to investigate supernatural phenomena with scholarly methods. Among its pioneers were physicist William Fletcher Barrett, philosopher Henry Sidgwick, and poets and scholars who sought to examine telepathy, apparitions, and mediumship under controlled conditions. Doyle joined the Society in the late 1880s, viewing its work as a means of reconciling spiritual questions with empirical inquiry.
Public fascination with ectoplasm—a term coined by Nobel laureate Charles Richet in 1894 to describe a substance said to emanate from mediums during séances—illustrated the desire for physical proof of spirit presence. Doyle treated such reports as credible, believing they bridged the gap between faith and science during an age of mounting skepticism.
Prominent mediums of the period included Charles H. Foster, known for his spirit manifestations; Madame d’Espérance, whose table-moving séances attracted both acclaim and criticism; and William Eglinton, who later faced exposure for trickery. Their public performances, held in drawing rooms and lecture halls, revealed society’s complex engagement with experiences that defied conventional explanation. Doyle’s accounts emphasized both the wonder and the controversy these figures inspired.
Spiritualism was by no means confined to the English-speaking world. France, Germany, and Italy each developed local traditions, blending folk beliefs, artistic experimentation, and philosophical inquiry. Doyle highlighted international developments to show that the search for meaning beyond death transcended national boundaries.
Times of war intensified interest in spirit communication. The devastation of the First World War renewed demand for séances, as bereaved families sought reassurance that loved ones endured. Doyle described these wartime gatherings as vital sources of solace and psychological support.
Throughout the century, many thinkers grappled with the tension between science and faith. Spiritualism functioned both as a belief system and a philosophical movement, uniting people across social divides in pursuit of evidence for an afterlife. Doyle’s work illustrates this broader struggle, as individuals sought to satisfy scientific curiosity while addressing deep spiritual longings.
His engagement with these themes portrayed spiritualism not simply as a set of supernatural claims but as a response to fundamental human questions about existence, love, and loss. At the same time, his literary success with Sherlock Holmes demonstrated a dual commitment to logic and deduction—a contrast to the more esoteric aspects of spirit communication.
As the movement matured, investigative skepticism grew. Many mediums were exposed for fraudulent methods, and public debates over authenticity intensified. Doyle defended those he deemed genuine, embodying the era’s tension between belief and incredulity.
Cultural figures such as W. B. Yeats also weighed in on these matters, exploring the intersection of art, consciousness, and the unseen. Doyle’s contributions echoed a broader intellectual interest in legitimizing spiritualist inquiry.
Advances in photography gave rise to spirit photography, in which images purportedly revealed ghostly forms or ectoplasmic shapes. Doyle considered such photographs important evidence, illustrating how new technologies were enlisted in the quest to document the intangible.
Spiritualist interpretations of the afterlife often diverged from traditional religious doctrines centered on moral judgment and reward or punishment. Instead, they depicted continued consciousness and interaction in a more personal, ongoing realm. Doyle’s writings contrasted these views with established teachings, showing how many sought an alternative that combined moral purpose with empirical reassurance.
Into the early 20th century, mediums adapted to changing social dynamics, experimenting with new forms of spirit communication influenced by urbanization and technological progress. Doyle responded with interest, recognizing the movement’s capacity to evolve and remain relevant to diverse audiences.
Arthur Conan Doyle’s exploration of spiritualism thus transcended advocacy for communicating with the dead. His work engaged with the complexities of human existence and the enduring quest for understanding amid uncertainty. By chronicling and defending spiritualist phenomena, he helped preserve the movement’s legacy as a chapter in the broader narrative of human curiosity, hope, and the search for meaning.
Author Biography
Introduction
Sir Arthur Conan Doyle (1859–1930) was a Scottish physician turned author whose creation of Sherlock Holmes reshaped modern detective fiction. Across novels and short stories, Doyle fused clinical observation with narrative verve, setting a template for the rational sleuth and the loyal chronicler in Dr. Watson. His range extended beyond crime: he wrote admired historical romances, the science-romance tales of Professor Challenger, and wide-reaching essays on war and public affairs. A conspicuous public intellectual, he campaigned on legal reforms and later championed spiritualism, courting controversy. Doyle’s works remain foundational to popular culture, continuously adapted and debated for their craft, ideas, and enduring characters.
Education and Literary Influences
Doyle was educated in Jesuit schools and then trained in medicine at the University of Edinburgh in the late 1870s. As a medical student he encountered Dr. Joseph Bell, a diagnostician renowned for incisive inference from minute details; Bell’s methods became a direct model for Sherlock Holmes’s technique. Early in his career, Doyle served as a ship’s surgeon on Arctic and West African voyages, experiences that broadened his world view and supplied material for later fiction. Establishing a medical practice on the English coast, he began writing in earnest during quiet hours, balancing the demands of patients with the pull of storytelling.
His intellectual formation combined scientific training with avid reading. Doyle acknowledged the precedent of Edgar Allan Poe’s analytical tales and recognized Émile Gaboriau’s detective Monsieur Lecoq as an important forerunner. The historical novels of Walter Scott also offered a template for panoramic storytelling, even as Doyle sought tighter plotting and swifter pacing. Periodicals of the era, notably The Strand Magazine, shaped his sense of audience and serialization. From these currents he forged a style that privileged clear architecture, vivid incident, and a disciplined emphasis on causation—an approach that married the clinic’s method to the magazine’s demand for compelling, self-contained narratives.
Literary Career
Doyle’s professional breakthrough came with A Study in Scarlet in the late 1880s, introducing Sherlock Holmes and Dr. Watson with the now-familiar blend of sharp observation, chemical tests, and retrospective reconstruction. The Sign of the Four followed soon after, and the pair’s rapport—cool intellect paired with humane steadiness—proved magnetic. Though medicine remained his primary income for a time, success in print encouraged a decisive turn toward literature. Early reviewers praised the ingenuity of his plots and the economy of his prose, while noting his unusual reliance on scientific minutiae. Doyle responded to this attention by refining Holmes’s methods and shaping a coherent fictional world.
The 1890s brought a cascade of Holmes stories in The Strand, accompanied by Sidney Paget’s illustrations, which standardized the character’s visual image. Doyle attempted to end the series with The Final Problem, precipitating Holmes’s apparent death and igniting public outcry. He returned to the character with The Hound of the Baskervilles, set earlier in the chronology, and then with The Return of Sherlock Holmes. By the early 1900s, Holmes had become an international phenomenon, translated widely and adapted for the stage and early film. Doyle’s stance toward his creation oscillated between pride in craftsmanship and a desire to pursue broader artistic ambitions.
Within the Holmes canon, Doyle’s craftsmanship rests on lucid narration, a disciplined clue trail, and an atmosphere that renders London and its environs both tangible and symbolically charged. The Watson perspective provides warmth, restraint, and calibrated suspense: the narrator’s partial knowledge keeps solutions just out of reach. Doyle’s attention to material culture—ashes, footprints, cigar bands—gave detection a quasi-forensic sheen that anticipated emerging police methods. Later collections, including His Last Bow and The Case-Book of Sherlock Holmes, expanded the range of settings and moral tones, sometimes testing the boundaries of the formula while remaining faithful to the central drama of reasoning against uncertainty.
Doyle persistently pursued non-Holmes fiction. His historical romances—Micah Clarke, The White Company, and Sir Nigel—reflect a fascination with chivalry, discipline, and the pageantry of conflict; he regarded at least one of these as a personal high point. The Brigadier Gerard stories blend humor with Napoleonic derring-do. With Professor Challenger, he helped crystallize scientific romance: The Lost World sends an expedition to a plateau of surviving prehistoric life, followed by sequels such as The Poison Belt and later, in a spiritualist vein, The Land of Mist. He also achieved theatrical success, notably with a Sherlock Holmes play popularized by actor-managers on both sides of the Atlantic.
Doyle’s non-fiction deepened his public profile. Writing on current affairs, he produced a substantial history of the Second Boer War and a widely discussed pamphlet defending British policy. In the early 1900s he was knighted, recognition tied to his writings and service related to that conflict. Critics sometimes argued that Holmes overshadowed his broader oeuvre, yet many contemporaries valued his versatility and civic engagement. Across genres, his prose favored clarity over ornament, swift movement over introspection. By the 1910s, Doyle was both a bestselling author and a national voice, his name synonymous with narrative efficiency, moral earnestness, and a canny sense of what readers found compelling.
Beliefs and Advocacy
Doyle’s public interventions reflected a belief in duty, fair play, and empirical reasoning aligned with patriotic service. During the Second Boer War he worked as a volunteer physician in South Africa and wrote to explain and defend British conduct. He also became a notable advocate against miscarriages of justice, investigating the cases of George Edalji and Oscar Slater. His inquiries, conducted with the same attention to detail that animated Holmes, contributed to renewed scrutiny, official reconsideration, and public debate about legal safeguards. This blend of activism and authorship reinforced his image as a principled man of action, willing to convert reputation into practical reform.
After the First World War, personal bereavements intensified Doyle’s longstanding interest in spiritualism. He emerged as one of its most prominent apologists, authoring The New Revelation, The Vital Message, A History of Spiritualism, and The Coming of the Fairies. He lectured internationally, defended mediums, and debated skeptics, including celebrated performers who disputed the phenomena. The position drew controversy and reshaped his reputation, yet Doyle insisted that the same honest inquiry he brought to fiction and public causes guided his convictions. Spiritualist themes surface in later works such as The Land of Mist, where he framed survival after death as a subject for earnest investigation rather than credulous fantasy.
Final Years & Legacy
In his later years Doyle balanced continued writing with extensive lecture tours on spiritualism, addressing large audiences in Britain and abroad. He issued new fiction, including the final Holmes stories collected in The Case-Book in the late 1920s, while also producing essays and memoiristic reflections. Despite declining health, he remained an energetic correspondent and public figure. He died in 1930 at his home in Sussex. Obituaries recognized a singular double identity: the creator of literature’s most famous consulting detective and a tireless, if controversial, advocate for causes he deemed moral imperatives. Memorials reflected both literary admiration and spiritualist gratitude.
Doyle’s legacy is vast. Sherlock Holmes codified the logic-driven detective story, influenced police procedure, and became one of the most frequently adapted characters in stage, film, radio, and television. Fan societies formed within a few years of Doyle’s death and continue worldwide, fostering scholarship and playful inquiry alike. His historical romances and scientific adventures retain devoted readerships and shaped later genre writing, from military pastiche to expeditionary science fiction. As an essayist and campaigner, he modeled the writer as public actor. In today’s culture, Doyle’s narratives still teach the pleasures of reasoning, and his creations provide an inexhaustible canvas for reinvention.
Synopsis (Selection)
THE CAREER OF EUSAPIA PALLADINO
This work chronicles the life and mediumistic practices of Eusapia Palladino, exploring her controversial abilities and the impact she had on spiritualist movements and psychic research during her time.
GREAT MEDIUMS FROM 1870 TO 1900
This section highlights the notable mediums active between 1870 and 1900, including Charles H. Foster, Madame d'Espérance, William Eglinton, and Stainton Moses, detailing their unique contributions and the skepticism they faced.
THE SOCIETY FOR PSYCHICAL RESEARCH
An exploration of the establishment and objectives of the Society for Psychical Research, focusing on its mission to investigate claims of the paranormal through scientific inquiry and rigorous documentation.
ECTOPLASM
This piece examines the phenomenon of ectoplasm as reported by mediums, discussing its purported characteristics and significance in spiritualist séances and the broader context of psychic phenomena.
SPIRIT PHOTOGRAPHY
An investigation into the practice of spirit photography, detailing the methods used by photographers to capture images of spirits and the ensuing debates regarding authenticity and the implications for spiritualism.
VOICE MEDIUMSHIP AND MOULDS
This work addresses the processes involved in voice mediumship and the creation of moulds during séances, analyzing how these techniques are employed to communicate with the spirit world.
FRENCH, GERMAN, AND ITALIAN SPIRITUALISM
A comparative study of spiritualism across France, Germany, and Italy, highlighting regional practices, prominent figures, and cultural influences that shaped the spiritualist movement in these countries.
SOME GREAT MODERN MEDIUMS
A survey of influential modern mediums, detailing their abilities and the public's perception, while emphasizing the evolution of spiritualism as it adapts to contemporary society.
SPIRITUALISM AND THE WAR
This section examines the relationship between spiritualism and the events of war, particularly its impact on those seeking comfort and connection with deceased loved ones during times of conflict.
THE RELIGIOUS ASPECT OF SPIRITUALISM
An analysis of the spiritual and religious dimensions of spiritualism, discussing how it offers a framework for understanding life after death and engages with established religious beliefs.
THE AFTER-LIFE AS SEEN BY SPIRITUALISTS
A comprehensive overview of spiritualist beliefs regarding the afterlife, detailing various perspectives on what lies beyond death as communicated through mediums and spiritual experiences.
APPENDIX
The appendix includes supplementary material and resources related to the main discussions in the anthology, providing additional context and insights into the practices and beliefs of spiritualism.
The History of Spiritualism, Vol. II
I. — THE CAREER OF EUSAPIA PALLADINO
Eusapia Palladino.
THE mediumship of Eusapia Palladino marks an important stage in the history of psychical research, because she was the first medium for physical phenomena to be examined by a large number of eminent men of science. The chief manifestations that occurred with her were the movement of objects without contact, the levitation of a table and other objects, the levitation of the medium, the appearance of materialized hands and faces, lights, and the playing of musical instruments without human contact. All these phenomena took place, as we have seen, at a much earlier date with the medium D.D. Home, but when Sir William Crookes invited his scientific brethren to come and examine them they declined. Now for the first time these strange facts were the subject of prolonged investigation by men of European reputation. Needless to say, these experimenters were at first sceptical in the highest degree, and so-called "tests" (those often silly precautions which may defeat the very object aimed at) were the order of the day. No medium in the whole world has been more rigidly tested than this one, and since she was able to convince the vast majority of her sitters, it is clear that her mediumship was of no ordinary type. It is little use pointing out that no psychic researcher should be admitted to the séance room without at least some elementary knowledge of the complexities of mediumship and the right conditions for its unfoldment, or without, for instance, an understanding of the basic truth that it is not the medium alone, but the sitters equally, who are factors in the success of the experiment. Not one scientific man in a thousand recognizes this, and the fact that Eusapia triumphed in spite of such a tremendous handicap is an eloquent tribute to her powers.
The mediumistic career of this humble, illiterate Neapolitan woman, of surpassing interest as well as of extreme importance in its results, supplies yet another instance of the lowly being used as the instrument to shatter the sophistries of the learned. Eusapia was born on January 21, 1854, and died in 1918. Her mediumship began to manifest itself when she was about fourteen years of age. Her mother died at her birth, and her father when she was twelve years old. At the house of friends with whom she went to stay she was persuaded to sit at a table with others. At the end of ten minutes the table was levitated, the chairs began to dance, the curtains in the room to swell, and glasses and bottles to move about. Each sitter was tested in turn to discover who was responsible for the movements, and in the end it was decided that Eusapia was the medium. She took no interest in the proceedings, and only consented to have further sittings to please her hosts and prevent herself from being sent to a convent. It was not until her twenty-second or twenty-third year that her Spiritualistic education began, and then, according to M. Flammarion, it was directed by an ardent Spiritualist, Signor Damiani.
In connexion with this period Eusapia relates a singular incident. At Naples an English lady who had become the wife of Signor Damiani was told at a table séance by a spirit, giving the name of John King, to seek out a woman named Eusapia, the street and the number of the house being specified. He said she was a powerful medium through whom he intended to manifest. Madame Damiani went to the address indicated and found Eusapia Palladino, of whom she had not previously heard. The two women held a séance and John King controlled the medium, whose guide or control he continued ever after to be.
Her first introduction to the European scientific world came through Professor Chiaia, of Naples, who in 1888 published in a journal issued in Rome a letter to Professor Lombroso, detailing his experiences and inviting this celebrated alienist to investigate the medium for himself. It was not until 1891 that Lombroso accepted this invitation, and in February of that year he had two sittings with Eusapia in Naples. He was converted, and wrote: "I am filled with confusion and regret that I combated with so much persistence the possibility of the facts called Spiritualistic." His conversion led many important scientific men in Europe to investigate, and from now onward Madame Palladino was kept busy for many years with test sittings.
Lombroso's Naples sittings in 1891 were followed by the Milan Commission in 1892, which included Professor Schiaparelli, Director of the Observatory of Milan; Professor Gerosa, Chair of Physics; Ermacora, Doctor of Natural Philosophy; M. Aksakof, Councillor of State to the Emperor of Russia; Charles du Prel, Doctor of Philosophy in Munich; and Professor Charles Richet, of the University of Paris. Seventeen sittings were held. Then came investigations in Naples in 1893; in Rome, 1893-4; in Warsaw, and France, in 1894 — the latter under the direction of Professor Richet, Sir Oliver Lodge, Mr. F.W.H. Myers, and Dr. Ochorowicz; in 1895 at Naples; and in the same year in England, at Cambridge, in the house of Mr. F.W.H. Myers, in the presence of Professor and Mrs. Sidgwick, Sir Oliver Lodge and Dr. Richard Hodgson. They were continued in 1895 in France at the house of Colonel de Rochas; in 1896 at Tremezzo, at Auteuil, and at Choisy Yvrac; in 1897 at Naples, Rome, Paris, Montfort, and Bordeaux; in Paris in November, 1898, in the presence of a scientific committee composed of MM. Flammarion, Charles Richet, A. de Rochas, Victorien Sardou, Jules Claretie, Adolphe Bisson, G. Delanne, G. de Fontenay, and others; also in 1901 at the Minerva Club in Geneva, in the presence of Professors Porro, Morselli, Bozzano, Venzano, Lombroso, Vassalo, and others. There were many other experimental sittings with scientific men, both in Europe and in America.
Professor Chiaia, in his letter to Professor Lombroso already referred to, gave this picturesque description of the phenomena occurring with Eusapia. He invited him to observe a special case which he considers worthy of the serious attention of the mind of a Lombroso, and continues:
The case I allude to is that of an invalid woman who belongs to the humblest class of society. She is nearly thirty years old and very ignorant; her look is neither fascinating nor endowed with the power which modern criminologists call irresistible; but when she wishes, be it by day or by night, she can divert a curious group for an hour or so with the most surprising phenomena. Either bound to a seat or firmly held by the hands of the curious, she attracts to her the articles of furniture which surround her, lifts them up, holds them suspended in the air like Mahomet's coffin, and makes them come down again with undulatory movements, as if they were obeying her will. She increases their weight or lessens it according to her pleasure. She raps or taps upon the walls, the ceiling, the floor, with fine rhythm and cadence. In response to the requests of the spectators, something like flashes of electricity shoot forth from her body, and envelop her or enwrap the spectators of these marvellous scenes. She draws upon cards that you hold out, everything that you want—figures, signatures, numbers, sentences—by just stretching out her hand toward the indicated place.
If you place in the corner of the room a vessel containing a layer of soft clay, you find after some moments the imprint in it of a small or a large hand, the image of a face (front view or profile) from which a plaster cast can be taken. In this way portraits of a face taken at different angles have been preserved, and those who desire so to do can thus make serious and important studies.
This woman rises in the air, no matter what bands tie her down. She seems to be upon the empty air, as on a couch, contrary to all the laws of gravity; she plays on musical instruments—organs, bells, tambourines — as if they had been touched by her hands or moved by the breath of invisible gnomes. This woman at times can increase her stature by more than four inches.
Professor Lombroso, as we have seen, was interested enough by this graphic account to investigate, with the result that he was converted. The Milan Committee (1892), the next to experiment, say in their report:
It is impossible to count the number of times that a hand appeared and was touched by one of us. Suffice it to say that doubt was no longer possible. It was indeed a living human hand which we saw and touched, while at the same time the bust and arms of the medium remained visible, and her hands were held by those on either side of her.
Many phenomena occurred in the light supplied by two candles and an oil-lamp, and the same occurrences were witnessed in full light when the medium was in trance. Dr. Ochorowicz persuaded Eusapia to visit Warsaw in 1894., and the experiments there were in the presence of men and women eminent in scientific and philosophical circles. The record of these sittings says that partial and complete levitations of the table and many other physical phenomena were obtained. These levitations occurred while both the medium's feet were visible in the light, and when her feet were tied and held by a sitter kneeling under the table.
