Abstract
It is routinely claimed that Victorian spiritualism is the expression of a widespread dissatisfaction with the materialism of nineteenth-century science, industry and social and political thought, an assertion of the transcendence of spirit, as a principle of moral, religious and even political renewal, in an objectified world of inert things and blindly mechanical processes. ‘No group of people more zealously threw their energies into the effort to discredit materialism than the men and women who endorsed spiritualism in the second half of the nineteenth century’, writes Janet Oppenheim.1 And yet few commentators on spiritualism, whether in the nineteenth century or the twentieth, have failed to notice the odd and sometimes rather grotesque mimicry of materialist language and modes of thought that characterizes not only Victorian spiritualism but perhaps also Victorian supernaturalism in general. For the Victorians as well as for us, spiritualism became stubbornly indissociable from its vulgar repertoire of apparitions and phenomena: rappings, ringings and other unexplained sounds and voices, waftings of fragrance, tilting and rotating tables and similarly vagrant furnishings, ‘apports’, or the telekinetic transport of objects, through to the various forms of materialization, in the ectoplasmic extrusions of spirit hands, spirit fingerprints and, finally, the ‘full materialization’, of spirit-figures who walked about the room, socialized and sometimes even flirted with the members of the séance; there were also the more spectacular coups de théâtre associated with mediums like Daniel Dunglas Home, such as the famous Ashley House levitation, in which witnesses swore that Home floated out of the window of a room overlooking Victoria Street and back in again through an adjacent window.
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Notes
Janet Oppenheim, The Other World: Spiritualism and Psychical Research in England, 1850–1914 (Cambridge: Cambridge University Press, 1985).
Annie Besant, Why I Became a Theosophist (London: Theosophical Publishing Society, 1891), p. 17.
Charles Maurice Davies, Heterodox London: Or, Phases of Free Thought in the Metropolis, 2 vols (London: Tinsley Brothers, 1874), Vol. 2, p. 41;
Florence Marryat, The Spirit World (London: F. W. White, 1894), p. 34.
Alex Owen, The Darkened Room: Women, Power, and Spiritualism in Late Nineteenth-Century England (London: Virago, 1989), p. 54.
Sophia de Morgan, From Matter to Spirit: the Result of Ten Years’ Experience in Spirit Manifestations, Intended as a Guide for Enquirers (London: Longmans, Green, Longman, Roberts and Green, 1863), p. 57.
Georgiana Houghton, Evenings at Home in Spiritual Séance: Welded Together By a Species of Autobiography, 2nd Series (London: Trübner and Co., 1882), p. 14.
Walter J. Ong, The Presence of the Word: Some Prolegomena for Religious and Cultural History (Minneapolis: University of Minnesota Press, 1981), p. 28.
Didier Anzieu, The Skin Ego, trans. Chris Turner (New Haven: Yale University Press, 1989), pp. 157–73.
Elizabeth d’Esperance, What I Know of Materialisations from Personal Experience (London: ‘Light’ Publishing Co., 1904), p. 19.
Charles Partridge, Spiritualism: Its Phenomena and Significance (Spiritual Telegraph, Tract No. 1) (New York: Spiritual Telegraph Office, 1858).
N. B. Wolfe, Startling Facts in Modern Spiritualism (Cincinnati, no. pub., 1874), p. 256
Clive Chapman and G.A.W., The Blue Room: Being the Absorbing Story of the Development of Voice to Voice Communication in Broad Light With Souls Who Have Passed Into the Great Beyond (Auckland: Whitcombe and Tombs, 1928), p. 51.
Estella W. Stead, ‘My Father (W.T. Stead) and Spiritualism’, Nash’s Magazine VI (1912), p. 552.
Testimony of James Robertson, reported in W. Usborne Moore, The Voices: a Sequel to ‘Glimpses of the Next State’ (London: Watts and Co., 1913), p. 176.
Hannen Swaffer, ‘Preface’ to Maurice Barbanell, The Trumpet Shall Sound (London: Rider and Co., 1933), p. 9.
Edith Lecourt, ‘The Musical Envelope’ in Psychic Envelopes, ed. Didier Anzieu, trans. Daphne Briggs (London: Karnac, 1990), p. 215.
Georgiana Houghton, Evenings at Home in Spiritual Séance: Prefaced and Welded Together By a Species of Autobiography (London: Trübner and Co., 1881), p. 78.
James Crenshaw, Telephone Between Worlds (Los Angeles: DeVorss and Co., 1950), p. 6.
Friedrich Jürgenson, Rösterna från Rymden (Stockholm, 1964); Radio-och mikrofonkontact med de döda (Uppsala: Nybloms, 1968).
Konstantin Raudive, Breakthrough: an Amazing Experiment in Electronic Communication with the Dead, trans. Nadia Fowler, ed. Joyce Morton (Gerrards Cross: Colin Smythe, 1971). The story of the media affair is judiciously told by Peter Bander, a psychologist who gave up his lecturing job to work with Colin Smythe in publicizing and investigating Raudive’s claimed discoveries, in Carry On Talking: How Dead Are the Voices? (Gerrards Cross: Colin Smythe, 1972).
J. Arthur Findlay, An Investigation Into Psychic Phenomena: a Record of a Series of Sittings with Mr. John C. Sloan, the Glasgow Trance and Direct Voice Medium (Glasgow: Society for Psychical Research, 1924), p. 11.
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© 1999 Palgrave Macmillan, a division of Macmillan Publishers Limited
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Connor, S. (1999). The Machine in the Ghost: Spiritualism, Technology and the ‘Direct Voice’. In: Buse, P., Stott, A. (eds) Ghosts. Palgrave Macmillan, London. https://doi.org/10.1057/9780230374812_10
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DOI: https://doi.org/10.1057/9780230374812_10
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