Magic, Witchcraft and the Occult' From Spiritualism, Mesmerism and Occult

Copyright

– 1 –

MAGIC, WITCHCRAFT AND THE OCCULT

Francis Barrett, ‘Directions for the Invocations of Spirits, and an Essay on Spiritual Vision’ (1802), MS 1073, author’s holograph MS. 8 ll, + 3ll, folio, unbound; held and reproduced with permission of the Wellcome Library, London.

William Holt Yates, ‘Th oughts on Communication between the Living and the Dead, Sorcery, Witchcraft , Divination, Familiar Spirits, Mesmerism, Clairvoyance, Animal-Magnetism, Electro-Biology, &c. In Reference More Particularly to their Application Now and in the Days of the Ancients’ (1853), MS 5100; held and repro-duced with the permission of the Wellcome Library, London.

Selections from the Minutes of the Ghost Club Archives (1887–99), MS; held and reproduced with permission of the British Library, London.

Francis Barrett (d. 1814) was an English astrologer and writer on magic whose chief work was Th e Magus, or Celestial Intelligencer (1801). Barrett described himself as a professor of ‘Chemistry, Natural and Occult Philosophy’ and aside from his teaching and writing on magic and the occult, he made attempts at ascending in a balloon. Aft er a failed launch at Greenwich in August 1802, Bar-rett attracted a crowd of 10,000 to another attempt at Swansea some months later. Aft er again failing to properly ascend due to infl ation problems, Bar-rett released the balloon on its own which, aft er remaining up nearly an hour, descended some miles away ‘where it was taken up by two labourers, who, think-ing they could make a better use of it than Mr. Barrett, went through the simple operation of cutting it in two, each taking his half ’. Barrett, a contemporary critic noted, ‘does not seem to possess a suffi cient knowledge of chemistry to infl ate his balloon properly’.1 Barrett was based in London and practised astrol-ogy, divination and ceremonial magic, yet his studies were also criticized, with A. E. White (1857–1942) dismissing him as a ‘credulous amateur in occult-ism’.2 While Th e Magus was well-known in nineteenth-century occultist circles, containing some wonderful plates illustrating demons and magical objects, the document included here is something very diff erent. It is a private manuscript which off ers advice to the student of occultism on how to invoke, question and dismiss spirits. Barrett writes as a Christian and is particularly concerned that the initiate converse only with good spirits and seek knowledge rather than wealth.

Copyright

2 Spiritualism, Mesmerism and the Occult, 1800–1920: Volume 3

For William Holt Yates (b. 1802) such practices were necromantic and satanic in nature. Yates was an English physician, member of the Royal Asiatic Society and Honorary Secretary of the Syro-Egyptian Society, who wrote on the subjects of Egyptian history and antiquities. He was also interested in examining the pitfalls of intercourse with spirits. Th e manuscript reproduced below consists of a letter to the archaeologist and numismatist Walter Hawkins (1787–1862) in which Yates marshals biblical evidence to show how men can be deluded in every age by means of sorcery. According to Yates, spiritualism is ‘akin to Astrol-ogy, Necromancy, Witchcraft , and Magic’ and innately sinful and blasphemous. While spiritualism is not a sign of insanity, Yates holds that such powers are dan-gerous for people to be meddling with: as hidden knowledge, occultism is not for man to know. From fortune-telling, magic, divination and seeking to contact the dead, a whole range of heterodox practices existed in nineteenth-century Britain which predated, but intermingled with, the more formal and sensational practices of table-turning and the other phenomena of spiritualistic séances.3 Yates’s belief that Satan adapts and refashions ancient superstitions to fi t in with the times points towards an awareness of how the realm of the supernatural was becoming entangled with modern modes of consciousness and communication.

Spiritualism unleashed a constellation of supernatural cultures in Europe in the 1850s that found expression in popular, bourgeois and elite cultures. In urban, bourgeois contexts, social clubs and groups began to be founded with the aim of conducting investigations into ghost stories, collecting weird tales and reporting on séances or premonitions. A Ghost Club existed in Cambridge in the 1850s and the Oxford Phasmatological Society existed from 1879 to 1885 (see Volume 1, pp. 131–62). Another such group was the Ghost Club – a con-fi dential conversational society founded (or revived aft er the Cambridge group died out) in 1882 which met and dined in London for the purpose of exchang-ing ghost stories and ‘psychological experiences’. Th e membership of this club was kept low and selective (with most of its leading members spiritualists and theosophists), and the likes of William Crookes (1832–1919), William Butler Yeats (1865–1939), and Arthur Conan Doyle (1859–1930) also joined and shared experiences. Th e Archives of the Ghost Club, contained in numbered minute books (1882–1936), form a fascinating compendium of stories of human doubles, visions, allegorical dreams and even divination by the Bible. Th e spirit of the Reverend William Stainton Moses (1839–92), the leading fi gure in the early Ghost Club, runs through this selection, with his deep spiritual unease and questioning attitude towards the otherworld forming a useful counterpoint to the more certain statements of other contemporary mediums.

Notes1. ‘Barrett Balloon’, Th e Times, 19 October 1802. 2. A. E. Waite, Lives of Alchemystical Philosophers, based on Materials Collected in 1815, etc.

(London: George Redway, 1888), p. 5. 3. See K. Bell, Th e Magical Imagination: Magic and Modernity in Urban England, 1780–

1914 (Cambridge: Cambridge University Press, 2012).

Copyright

– 3 –

Francis Barrett, ‘Directions for the Invocations of Spirits, and an Essay on Spiritual Vision’ (1802), MS 1073, author’s holograph MS. 8 ll, + 3ll, folio, unbound; held and reproduced with permission of the Wellcome Library, London.

Whosoever attempts the Invocation of Spirits by a Chrystal at him pay due attention to what is under written which was wrote at the especial desire of a Friend whom I believe to be a sincere & true searcher into the Mysterious opera-tions of Natural & Spiritual Magic.

Th e Chrystal that is sent with this few pages of Mms was consecrate by me, & made for my own particular use, & was shortly aft er borrowed by a Lady Aunt to a Disciple of mine, who had conceived a particular desire to have the use of it for a few weeks, in the space of which time she had two particular Visions, which satisfi ed her of the effi cacy of Magic, or the possibility of Spirits appearing by this Mode of Invocation – Having been favoured with a sight of Spiritual Agents she returned it to me again.

Th ese Visions were seen in the Chrystal at two several times, the fi rst was on Wednesday aft er Midnight Noct: ʘ Hor: viz.1 one o clock on Th ursday Morning.

Francis Barrett

Nb. Here follows the Rites or Ceremonies Magical to be observed in all operations by the Chrystal or Circle.-

Rules

Before any man begins to use the Agency of Spirits he should fi rst examine him-self to be assured whether he is qualifi ed for so sublime & heavenly a Gift .

He must ask himself the following Questions viz. What purpose do I deter-mine to consult & draw Spirits (whose nature I know nothing at all about) to myself ? Is it for the glory of God & good of my neighbour.

Copyright


Or is it to enrich myself with monies & worldly Treasures with vain glory & fame, to get a name amongst men? – Or is it to Know seeing there are in this ((Enlightened)) Age too many who are so grossly ignorant, & who neither nor (nor wish to know anything besides Eating & Drinking?

If my friend your Aim is knowledge / God give thee increase of Wisdom for if a Man was born on a Dunghill (or in a Manger) If he desires to know, that Man is worth a Million of Men who carry fi ne clothes on their Back & their Heads in their pocket. Th ere is nothing better for a Man in a humble or high Sphere than Wisdom – how is it to be obtained? by seeking – by loving God – by fear-ing him – by endeavouring to mend our Hearts – by loving the oute[illegible] of Mankind (the poor), the humble, the Needy – the affl icted – the unfortunate! Love one-another As I have loved you was the words of the blessed Redeemer of our Souls how was this – What is Christianity? Where is its glory? is it in the practice do we love one another? We do that desire wisd[illegible] we love one another – therefore meer Christianity is defi cient as it is practised – but Philosophy inforces [?] us to follow the precepts of Christ which is seek fi rst the Kingdom of God & all the rest you shall have.

When a Man thoroughly enters into himself he shall fi nd 1st that he is entirely defi cient without the aid of God & the holy Christ & without a sole & fi rm dependence upon him he can never bring any wonderful thing to pass – although necromancers affi rm they can do miracles (so they think) Th e Devil having a certain limited power can infuse himself into the souls of Men & being joined thereto can work many (seeming) wonderful eff ects – but they are mere illusions, nor truth cannot belong to them – Th erefore it is better that a Man had never been born than that he should be inveigled by an Evil Spirit

Th erefore desire not to see any Spirit whether good or evil whatever but desire to see & converse with a good spirit either by Chrystal & Dream, or by inspiration & desire that you may be informed by the Spirit what is best for thee to pursue whether Physick / or healing) or teaching others) or Mettalurgy2 – or Herbs, or Prophecy (which is the greatest) or any thing [by?] which might please God to call thee to for every Man hath his appointed end in this Globe of Destruction.

My friend seek to know how to help the affl icted fellow Creatures in that (I presume) thou shalt please the (Father) & follow the precepts of the Son.

I have observed your constancy & attention if you will be my /Disciple/ or Scholar/ signify the same by letter & I will try thee whether thou art fi t – if so I will initiate thee into the highest Mysteries of the Rosycrucian Discipline3 – but it will be necessary for thee to come to London where I am to take the Oath.* If you prove yourself unworthy aft er that sacred Oath is taken there is nothing but the Miraculous mercy of the Eternal Wisdom can save thy Soul from Eternal Perdition.

Copyright

Barrett, ‘Directions for the Invocations of Spirits’ 5

I would advise you that all worldliness must be done away neither family, nor friends, nor foes, nor any other consideration must amuse you from your Duty which is principally the true adoration of the most high God, & to study how to do your duty in this Vale of Misery – both towards God, & your neighbours.

Th ese things being premised when you would use the Chrystal see that you touch no Animal food for 24 hours nor drink no strong liquors whatsoever till the going down of the Sun & then only suffi cient to cheat nature & enrich thy body.

Meditate Day & Night on what you desire to know, have ready Pen & Ink – perfumes – the Virgin parchment – 2 wax Candles & two clean Candle sticks, & a small earthen Dish with lighted charcoal likewise the Pentach of Solomon which you ought to draw out as describ’d in the Magus upon a piece of Virgin Parchment likewise the Name Tetragrammaton4 wrote upon a piece of Vellum fastened round your Forehead like a wreath.*

Have ready a small new phial fi lled with clean Oil-olive with which you must anoint your eyelids & palms of both hands - & when all is ready make a small cross upon the fl at side of the Chrystal where the Characters are & turn the convex side towards thy face – let it be placed between the two lights but fi rst all must be consecrated as it is delivered in the Magus,5 therefore it would be needless to repeat them here –

You may omit the table on which the chrystal is placed mentioned in the Magus with the Wand which I never use – but instead sett the Instrument upon the holy Bible saying

Consecration of the

...........................................................Place whereon the....................................................Bible & Chrystal is sett

In the name of the Holy & Blessed Trinity – I consecrate this Table by virtue of the holy Bible wherein is contained the word of the Eternal Wisdom – & by the holy Tables of the Law given unto Moses upon Mount Sinai – so that no Evil thing may Enter hereon to the hurt or prejudice of any one – Bless o Lord all these instruments & experiments for the sake of thy Son Jesus Christ our Lord Amen.

*Here follows the call or InvocationServing for any Spirit according

to the Day & Hour & Planet Ruling

* “Th is at a future time when thou art more practised in the art

Copyright


In the name of God the Father – God the Son – God the holy Ghost I conjure thee thou Spirit (–––) By him who spoke the word & it was done, who is the beginning & the end – Th e fi rst & the last, & by the Creation of the World, & by the last judgement that thou ––– appear here to me visible in this Chrystal, & by virtue of the holy bible on which it is placed – that thou shalt give me true answers concerning those things which I may desire to know & be informed of & truly to instruct & to shew us our desire, without any guile or craft – this I do conjure thee quickly to do by virtue of him who shall come to judge both the quick & the Dead & the world by Fire Amen.-

Also I do conjure & exorcise thee /–––/ by the Sacrament of Christs Body – By his Miracles – By the Sea – By the Earth, & by all things above & under the Earth & by their virtues – by the seven planets – By the Seven Spirits which stand before the Face of God. & by the great name of God Tetragrammaton, El-Ousir Agla - & by all the names of God holy & blessed & by all their virtues - & by the Circumcision – Baptism Passion & Resurrection of our Lord Jesus Christ our Blessed Lord & Redeemer at whose name the Devils do tremble – And by his name Emanuel, Messiah, & by all the good & holy names of the blessed Trin-ity & in Unity that thou Spirit whom I invoke quickly appear in this Chrystal visibly & with a plain & intelligible voice shew me those things which are proper for me to know, & answer & inform me of those things which I may propose to thee through our Lord & Saviour Jesus Christ Amen. Th e Spirit will appear aft er having read the call fervently on thy knees 7 times over

Th en being satisfi ed of what thou wouldst know of the Spirit use this Dis-missal or License for the Spirit to Depart which thou shalt not detain above one planetary hour.

Th e LicenseGod hath appointed thee a place, go in his name to wherever thou are familiar, Be ready to come when I call thee in his name to whom every Knee doth bow both of things in heaven & things in Earth & things under the Earth, I license thee to depart in the name of the Father Son & Holy Ghost.

Here repeat the Prayer in the Magus6 returning thanks to God with any additional prayers or Balms thou mayest think proper.-

*NoteBefore you intend to work erect or fi gure of the Heavens so that the Spirit gov-erning the Planet & let the Planet you would work under be in an Angle & strong & the [crescent moon symbol] increasing for all your operations let not your own signifi cator be under the Earth, but in as fortunate a part of heaven as

Copyright


can be conveniently - & let not the [crescent moon symbol] be combust when you work – Observe to be clean washed & linnen clean – Also let there be a new clean linnen cloth on the table under the Chrystal.-

Let your Suff umigation7 be strong & plenty of it, & let all things be con-secrated & blessed consecrate the Water with salt & use the consecrations mentioned in the Magus.

[Written in a diff erent hand] Th is most noble Science of Divine Magic, which is the highest Branch of Learning, is regularly taught in all its parts by Dr. Parkins, Pupil to the late Mr F. Barrett.8

Little Gonerbynear Grantham.Lincolnshire.

On Spiritual Vision

Th e Ancient Magi amongst their philosophical researchers into Nature & Magic, discovered a possibility of communicating with Celestial, Astral, & infi ri-our Spirits, that is by fasting & prayer they received oracles from God, through the Medium of the Celestial spirits who received their instructions from the blessed Intelligences or 7 Spirits who constantly stand before the face of Jehovah – by these means they drew as it were from the Original Archetype of all things – the knowledge of future Events & the prediction of the contingencies of Human Aff airs & not only the knowledge of Nature & natural things but likewise, they discovered further that the Elements had their invisible, as well as their visible inhabitations from the highest to the lowest i.e. from Heaven to Earth – Th ere-fore they divided those legions into sundry classes – fi rst they sett in order the nine quires of Angels – then followed the Spirits of the Fiery Region, then of the Airy Region 3ly of the Watery – 4thly of the Earth which are not properly to be called Astral Spirits as these were more nearly assimilated to the Nature of Man & were found even to be subject to human aff ections & to solicit a kind of copulation with Men, & Women – Th ese diff erent orders of Spirits are Astral Elementary are fully described in the book called the Magus therefore it is need-less to be repeated here – My intent being to come directly to the forms & ways by which the wise ancients attracted those Spirits into communication, & which was accounted by them & all others no trifl ing, or easy operation, but the high-est point of Human Wisdom, & to which they gave the title of Magic, a name signifi cant enough, for such a scope of knowledge as enabled Men to know not only with visible creatures, but with Invisible Angels & Spirits, & this they did by various forms, prayers, invocations, inff umingations, Mirrors, Glasses, Circles & the like attended with abstinence from all carnal aff airs & perturbations of the

Copyright


mind. But one method which was held in great repute was a mode of invocating Spirits by a Chrystal of which I intend principally to speak in this place.

But fi rst it is necessary for me to explain to you for what reason thy make use of these instruments in the invocations of Spirits.

First you must consider that it is in Law in Natural as well as Occult Phi-losophy that no Spirits seeing that they are of an immaterial form, can manifest themselves to the human eye, without some medium, by which they can some-how or other Materialise their Spiritual & immortal Bodies nor can fl esh & blood see any thing but what is in some sort substantial, & of its own nature for we can not see fi re without some material body, as wood fl int steel &c. &c. Nor can we see the air unless it is coloured, although we perceive it both hot & cold, yet with its remains invisible to sight, smell or touch except be moved & stirred up or perfumed, or colour’d.

Th erefore seeing that the nature & operations of Spirits are so very diff erent to those of Tangible Bodies – hence arose the great diffi culty of a Spirit mani-festing itself to the human Organs, without some medium to be used by him who would communicate with them – But it was discover’d that this inconven-ience was in a great measure removed by using some certain things agreeable & sympathising with the nature of the Spirits, & nothing was found more adapted than powerful suff umigations, by the thick vapour & cloud produced by these it not only enabled the Spirits to clothe themselves with an artifi cial & temporary body by which they being involved produced a certain visible appearance to the human Sight, formed out of the combination produ of the Elementary chaos produced by these suff umigations, & these perfumes served a twofold purpose fi rst to render the operation more attractive as well as to spiritualize the opera-tion & excite his Spirit, & make him more fi t, for such an operation, he having been previously prepared by long fasting & abstinence from every gross & super-fl uous thing relative to the Flesh – for it is undoubtedly held, by all who know any thing of Spiritual operations that at the time & minute of a Spirits’ becoming visible, it is such a shock to our frail natural body – that a sickness & trembling falls upon a Man, almost like to Death, & by an indispensable Law of Provi-dence, he is rapt up as it were into a delirious Ecstasy of Soul, & it requires every resolution, faith, & fi rmness of Soul, to stand fi rmly before such tremendous visitors – I am now speaking chiefl y of the operation by a circle.

Th e other method of communicating which is by a Chrystal or a Beryl, or a smooth shining steel Mirror, is not attended with such a violent confl ict of Soul & Body – Although I deem a suff umigation as necessary in this, as in the other, & this brings one to the subject on which you desired me to speak on which I will here for your full satisfaction sett down every thing that is necessary to be done for the obtaining of a spiritual vision in the Chrystal which you may try whenever convenient to you having one by you already sett & consecrated. And which hath already been used, to the conviction of the party who used it, accounts of which I have before given to you.

Copyright


But fi rst I would advertise you, that all forms perfumes Papers Pentacles cir-cles times hours incarnations &c., & the Chrystal itself will not be of any use whatsoever, without you can entirely abstract your mind, from every worldly aff air for a Season, excite within yourself the supernatural powers of your own Soul, & fi rmly ground within your self a strong & vehement Faith (which is the chief Key of this Art) & for 7 Days at least fast & abstain from all heavy rich & strong drink & take nothing from the rising [?] untill the going down of the A but bread & water – aft er Sun-sett you may without inconvenience take some simple & light refreshment this being done observed, with every morning mak-ing prayer for that which you desire in a quick place free from noise & bustle proceed on to the accomplishments of your purpose – without these observa-tions nothing can be done either by a Christal or circle – Th en having Elected a due & fi t time & having all your materials ready with the proper suff umigations charcoal fi re in a new earthen dish proceed on the morning you would do the work to pronounce the following prayer which I send you with these writings – which has been used already on similar occasion, which when you have copied out you will please to send back to me again (but I am in no hurry for it).

You will repeat this prayer 7 times on the day on which you mean to invocate, & if you think proper every morning during the 7 days fasting & abstinence.

Now as you have in the Magus the Directions of the Perfumes attributed to each planet, under which you work I should conceive it unnecessary to mention them again here.

I would advise that this work might be done in some retired place at a dis-tance from your house, rather than in your own chamber – But you may in this act as you please – I would only observe that the Spirits are sooner attracted to an unfrequented place than to appear in a house.

In the hour which you work read over the form of prayer I now send at the beginning then use the call I have sent before with the Chrystal, making use of any other prayers you may think fi t – You ought not to think any thing of that kind to be done on this occasion a trouble. As many do who wish to gratify mere curiosity with some other person to put every Syllable into their mouths, & every instrument into their hands, without the least painstaking or search of themselves.

I can compare such, only to those who aft er a Philosopher has discover’d the transmutation of Metals from many wearied years of intense labour & study, shews me – shew one – that I may believe, & do the same – to such I answer knowledge and wisdom is gained with great labour intense study & painstaking, both of Body & Mind.

Your Chrystal being placed before you on the Table, & your Fire Water Incense, Suff ume & consecrated you must then use the invocation or call repeat-ing the same 7 times.

Do not touch the Chrystal with your hands aft er having placed it on the Table.

Copyright


Have ready some clean white paper or Virgin parchment to write down the name of the Spirits, his Planet Sign & character which he may shew you.

Aft erwards put what Questions you may wish to be informed of returning thanks to the Creator.

Ask the Spirit at what Seasons & times it would be most eligible, or agreeable for him to come to you. And for what business his character is proper to be used for & on what occasion.

And ask him of all those things which seem agreeable to his nature & offi ce to communicate. When this is done & an hour expired, license him to depart & return thanks to God.

Keep the Character & name of the Spirit by itself free from any prophane or polluted thing. And thus far is the method of the Invoking a Spirit by the Christal or Mirror or Berryl freely & without reserve communicated to you observe whatever your purpose, or end is by undertaking this Experiment of such kind or nature will be the Spirit, whom you shall attract or draw to you.

Let your intentions be not from a desire of Money or Riches but to learn some secret whereby you may assist your fellow Creatures.

Note, if you do not chance to succeed in this operation, nevertheless do not despair but, try your work with a spirit of another order as if you try the fi rst time under ђ9 let your next work be directed under or or or .10

Th ere has been no time of late fi t for the operation of calling or invocating spirits.

And the success depends greatly upon doing the operation under that Spirit or planet who is ruler or governour of the part, or Region in which you may operate, likewise to consider, what dignity essential or accidental whither fortu-nate or unfortunate, likewise what affi nity, or agreement the signifi cator of the operator has with the ruler of that place – otherwise some working ignorant of these things have been snatch’d away in the very midst of their Incantations, on account of the Antipathy of their Signifi cator with that ruler, or prince.

Th erefore every thing should be exactly suited as near agreement as can be, both in time, nature of the Invocant, place, suff umigation &c to the nature of the planet & spirit who has the chief rule & dominion over the part in which we are to work.

Th ese things being duly observ’d I think if you are a Man permitted, or design’d to work in these Mysteries that you will not fail of the desired success with which I beg leave to conclude this present writing & am

Sir Your Friend &c. – F.B. May 5th 1802 In the day & hour

Copyright

– 11 –

William Holt Yates, ‘Thoughts on Communication between the Living and the Dead, Sorcery, Witchcraft, Divination, Familiar Spirits, Mesmerism, Clairvoyance, Animal-Magnetism, Electro-Biology, &c. In Reference More Particularly to their Application Now and in the Days of the Ancients’ (1853), MS5100, author’s Holograph, in the form of a letter to Walter Hawkins, Esqre (1787–1862), held at and reproduced with permission of the Wellcome Library, London.

February 16th 1853My Dear Friend,

You address me concerning a Lady “who is said to be the medium of parties having communication with Departed Spirits”. Your friend remarks “If there be any truth in the subject, it may be worthy of enquiry: but Mesmerism, Clair-voyance, and Communication with the Spirits of Departed Friends do not fi nd credence with the philosophers of the present day. To believe in either would, with some parties, be considered Insanity. I do not take this view of these mat-ters: but calmly and quietly consider the facts, and make what I can of them.

I perfectly agree with your friend: and as an impartial observer of the ‘signs of the times’, I reject nothing hastily which is calculated to illustrate the character of Man, and the Fulfi lment of Prophecy. It is a long story to enter upon, even without details: - nevertheless, if you will grant me your patience, - since you ask my opinion, I will set down, in as few words as I can, my views of the matter for your consideration.

Th e subject is to my mind, not so intricate as some suppose. Yet I am not one of those who would dismiss it summarily, by pronouncing against its advocates a verdict of Insanity. I take a far more serious view of the question. Th e fi rst point proposed is a very solemn one: and those which follow are scarcely less

Copyright


important: in as much as the systems on which they are founded, are all links of the same chain: - and as they severally admit of dangerous misapplication and abuses, tending to infi delity, superstition, and other grave evils, it behoves us, I think, to pause before we countenance them, and to enquire how far they are consistent with Scripture.

We have as evidence in the Bible, that I know of, which would justify the idea that any particular power is given to man from above to hold communion with Departed Spirits: and I conceive that if any man do profess such a power, it cannot be of God: but must be an emanation from “the Prince of the Power of the Air”* – and if so, it can only be viewed in common with all other branches of the ‘hidden sciences’, as akin to Astrology, Necromancy, Witchcraft and Magic – although, in these enlightened times, it would not suit the purpose of Satan to designate them by such antiquated names: as they might rouse the prejudices of some and shock the feelings of others. No! the Arch-Fiend is well aware that in order to obtain credence in the present age, at least with the learned, all such superstitions must be rendered attractive, and fashionable: they must be intro-duced cautiously, and very gradually; and in a manner suited to the prevailing taste of the times. People have become very Knowing, and very sceptical: and talk a great deal about “freedom of sentiment”, “independent principles”, “expe-diency”, and “religious toleration”, which oft en means no sentiment at all: but the right of believing anything, everything, or nothing, as caprice, interest, or inclination dictates. Satan therefore, goes warily to work: - he takes advantage of this: he fl atters our vanity and self-love: he avails himself of our boasted worldly wisdom; and, as the mind is prepared for new wonders by the rapid discoveries of Science and Philosophy, these become the most orthodox channels for the successful introduction of his devices. He turns to them to account: and thus it is easy by the seeming development of new principles, to deceive the unwary, and even those of the learned who are not diligent enquirers aft er “the truth”, many of whom in the present day may justly be said to “run to and fro in quest of Knowledge” – for, as the great Spirit of Evil takes care to conceal the real end and aim of his designs beneath the cloak of Sophistry, it is not wonderful if, sur-rounded as they are by so many specious attraction, their understandings should be darkened: and if, acting under the infl uence of an over-excited imagination, they should mistake the shadow for the substance, grow credulous and weak, and become the victims of Delusion.

But, if we strip off this disguise, and calmly analyse the various systems above enumerated, and test them accurately and minutely in the alembic1 of sound truth and reason, I think we shall fi nd that they illustrate rather the abuses of Science, than the principles of genuine Philosophy: - and if so, - the cloak of

* Ephes II. 2 + VI. 12; John XIV. 30; Job XVI. 11 & XII. 31; Rom VIII. 38–39, etc.

Copyright

Yates, ‘Th oughts on Communication between the Living and the Dead’ 13

imposture once removed, - if I mistake not, we shall discover nothing beneath it which would not justify as (if we call things by their right names) in ranking all of them in the same category. I propose to treat the subject accordingly: and as nothing in this world ought to be received or adopted by man, which appears to Savour of Evil or to be approved to the written Word of God, proceed to exam-ine whether allusion is made in Holy Writ to any of these subjects, and whether they are approved or condemned by the Inspired Writers.

We have only to read the Bible to know that Sorcery, Witchcraft , Magic and other similar “blasphemies” as they are termed were had recourse to or prophesied in the early ages of the world. We are continually warned in the Sacred Writings respecting them. We are distinctly told that “we have to wrestle, not with fl esh and blood, but with Devils, and with Principalities, and Powers of Darkness”:2 - and that “in the latter days, Sorcery in its various forms, shall again be exercised through the agency and infl uence of Evil Spirits: that they shall deceive many, and if it were possible, even the elect of God”:3 - that there shall be a “falling away from the truth, prior to the second advent of our Lord”: and that the wickedness of which man when left to himself is capable, shall be unveiled – for, if exposed to the infl uence of those who war against God, it is impossible that, unaided by Providence, he can stand against it: - he must inevitably fall. “Beware”, writes St. Paul, “lest any man spoil you through philosophy and vain deceit aft er the tradi-tion of men, aft er the rudiments of the world, and now aft er Christ”.4

Th e terms “Witch” and “Wizard” signifi ed originally, nothing more than “a wise woman or man”- a person distinguished by unusual attainments or talents – many of which were in those days regarded as gift s from above. Th en as now, such persons would be sought out & consulted, and would doubtless acquire infl uence, and be looked up to, & revered. By degrees, impostors seem to have sprung up: and availing themselves of the superstitions of the ignorant professed to be “learned in the stars”, and to be able by cabalistic means, pretended auster-ity of life, & calculation, to fortell future events, whilst others, daring to invoke the Spirits of Evil held the world in awe by their presumptuous rites, and were believed really to have dealings with the other world. Th us Bacon5 distinguishes between what he calls “Natural Magic”, and “Ceremonial Magic”: - the former referring to that knowledge which is to be acquired by natural or lawful means: the latter to that which demands not only unnatural, but super-natural and pre-sumptuous devices. Th is, he says, ought not to be sanctioned or permitted: and we are quite sure that the knowledge professed by the Witch of Endor and oth-ers of her peculiar class, as well as the mystical rites and incantations which they preached, were all more or less employed and associated with Satanic agency: or we should not fi nd their advocates so strongly and unequivocally condemned in the Law. Th e noun wit is derived from the verb weet “to know”- hence we get wittigh “knowing”, “cunning”, and Witch, a “knowing or cunning woman”.

Copyright


Th e other terms “Magi”, “Magician”, “Sorceress”, “Enchanter”, “Diviner” &c, &c, which are so oft en mentioned in the Bible, have all reference to the same practices, the applications varying only according to the degree and Kind of Knowledge professed or exercised. Many curious and learned treatises have been written (especially, I believe, in the middle ages) in order to explain the precise means of each, and to exalt the study of the “abstruse sciences”, and – the “mystic arts” – but I beg to decline the investigation.

Much might be written to shew that in every age, men were to be found attempting to impose upon the credulity of the weak and simple by means of Sorcery, Magic, Witchcraft , a Spirit of Divination, and the like: - indeed many of the soul destroying blasphemies, superstitions, “pious frauds”, and lying wonders invented and encouraged by the Popish Hierarchy are no better – “Th e mystery of Iniquity doth already work”6 (2 Th essal – II. 7) and the “Man of Sin” is daily “being revealed”. “Th e Son of Perdition who opposeth and exaltheth himself above all that is called God, or that is worshipped: so that, he, as God, sitteth in the temple of God shewing himself that he is God”7 (3 & 4). We are told in the 13th of Revela-tions, that he shall “do great wonders” – “make fi re come down from Heaven on the earth in the sight of men” – and “deceive mankind by the means of miracles”.8

As the “wise men” of Egypt were, for a season, permitted to do strange things before Pharoh, an imitation of Aaron, - so we may expect to see the Children of Anti-Christ do strange things during a short season, in this our day, when we have reason to believe the Powers of Darkness will be permitted to try those who profess the name of Christ, that they may “be sift ed” as in a garner: - and if we look around, we cannot but observe the Infi del Host already marshalling their forces against the great day of the Lord.

Th at Sorcery, Witchcraft , Magic, Divination, and similar “mysterious Arts” were professed and practised in the days of the early Christians is shewn by the Bible: - and that all such and similar studies which are calculated or designed, directly or indirectly, to detract from the glory of the Supreme Being, or to mislead the unwary for improper, selfi sh, or unholy purposes, are condemned, forbidden and denounced in the strongest terms, is evident from numerous pas-sages of Scripture. It matters not how “scientifi c” or “philosophical” they may appear. We must not be deceived by names, which may only be the bait with which Satan angles: and the more tempting & attractive they are, the greater his chance of success. It is enough for us that such Knowledge is forbidden. But it is not only forbidden: it is denounced, and ranked among the most heinous sins. We cannot therefore, hesitate to believe that no well disposed, refl ecting or Christian man would for a moment, sanction or practice any system which has, or seems to have any similar tendency: and it must be very evident to sound rea-son that all “Arts”, by whatever name they may be called, which, in the hands of wicked men, might be made an irreligious use of, or which may enable a human

Copyright


being to deprive a fellow mortal of his free-will, and the exercise of that rea-son and judgement which God has given him, cannot but be off ensive to the Almighty: - and if it profess to be founded or dependent upon super-natural means, - in my opinion, it must be classed in the same category with Sorcery, Presumption, Idolatry, and, I fear, blasphemy against God and the Holy Ghost.

In this, as in every thing else, there may be degrees or shades of diff erence. We may talk of “Mesmerism”, “Clairvoyance”, “Animal-Magnetism”, “Electro-Biology”, and the “Inter-Communion of Spirits”, as well as of souls here militant upon earth, as of the latter with those now dwelling in eternity. Th ese are all severally branches of one and the same deep and unfathomable mystery, into which, I conceive, it is unlawful and dangerous for men to attempt to penetrate: - and, as I have said, - if any human being pretend to profess a power over his fellow mortal, or be really endowed with such power, whatever it be, - if it be believed or felt by him to depend upon, emanate from or to be connected with the other world – (excepting always that benignant infl uence which some guile-less and pious Christians, through the Holy Spirit, are known imperceptibly to exercise over Kindred souls, the sick and the affl icted, or the humble but sincere enquirers aft er truth, and to whom they seem to have been sent as ministering angels from Heaven) – it is to be feared that the Professor of such a system must either be an impostor, or an irreligious man, who has been abandoned by the Almighty on account of his infi delity or presumption: and that he had therefore fallen under the infl uence of Satan, who, going about like a roaring lion, seeking whom he may devour, enters into the heart of him who depending upon his own strength and the wisdom of this world, may be led, we are told by degrees, to deny his God and his Saviour (as many a talented man without humility has done) – and so may become an easy prey to his wicked devices.

We hear that there are persons (not to mention Gypsies and Fortune-tellers who prey chiefl y on love-sick maidens and ignorant superstitious peasants) who not only pretend to foretell future events [...], but to be in communion with Departed Spirits: - and exercise this vocation as the means of support. I suppose for a consideration, they will tell us what is the condition of particular Souls in Purgatory; and if so, who knows whether the public mind may not be prepared for the introduction, or rather the restoration of a superstition from which, since the Reformation, this Country has been happily freed: - for the Enemies of truth are labouring on all sides to bring us back insidiously and treacherously to the slavish dogmas of the dark ages – What shall we say of Clairvoyance? Who will undertake to account for all the wonders that are told of persons who can make us acquainted with the fate of poor Franklin9 – the latitude and longitude of his ship – inform us what our friends are doing at New York, Paris, or Hong-Kong – undertake to read a newspaper which we have snug in our pocket – or a letter although written in a language which they have never learned. A friend of mine

Copyright


whose veracity I cannot doubt, informed me, that having unexpectedly occasion to go to Paris, he was taken by some friends to pass an evening with a family of their acquaintance; but entire strangers to him – one of the daughters, a young French lady, was mesmerized by her medical attendant, who said she would describe any place the gentleman would name. She described Ostend & Dover accurately: although she was said never to have seen either. He was surprized, but not being a believer in the “mystic art”, thought he would name his father’s house; as he was quite certain she had never been there – To his astonishment however, she gave an accurate description, not only of the house and grounds, but of the drawing room which opened upon a lawn and moreover, stated that she saw an elderly gentleman sitting at one end of the sofa, & a lady at work at the other. Th ese he immediately recognized as his father and mother – but when he heard the rest, he was puzzled – “on the table” she said “is a lamp with a paper shade on the globe; the old gentleman has spectacles on, and a green shade over his eyes and at this moment, a lady is coming into the room & she says, ‘how cold it is!’ His curiosity was excited – he wrote home to know what the family were doing that evening & to ask why the lamp was covered, & if anyone was there with a green shade on, &c. His father wrote back to say that they were all puzzled to know where he had obtained his information: for it was correct to the letter: & that having caught cold & his eyes being infl amed, he had taken the precautions stated: and further, that Mrs----- was staying with them, & that all remembered her coming in to the room & complaining of the cold”. Now! what do you make of this said he, “I assure you it was as I have stated – and I am confounded, yet do not like to believe!” What? Indeed? But this is only one of a thousand simi-lar stories. Others again, profess to have seen visions: and by means of the stars, the gentlemen of the “long robe” will tell you by a “cast of your nativity”, as in olden time, both what has happened to you, and what will happen to you hereaf-ter. A case of this sort came under my Knowledge the other day, and with some appearance of truth, as far as at least, as the past was concerned: - and I was once attending a lady who suff ered much from Hysteria, in consequence, as it aft er-wards proved, of impressions made on her mind in early life. One day, she sent for me in a great hurry. I found her greatly depressed without any evident cause. As night came on, she grew worse: and entreated me not to quit the house. As soon as the clock struck twelve, she rallied, and became composed. On calling the next day, there seemed to be little the matter with her: she then confessed to me that some years previously, she was silly enough to have her fortune told by a very celebrated “Astrologer” who predicted, that on a certain day & hour, she would assuredly die. She kept her secret to herself: but, as the time drew near, she became ill: and it was not until the day closed, that she discovered she had been duped. Cases of this kind have sometimes been attended with serious and even fatal con-sequences owing to the evil prognostications of men who profess to be “learned in the stars” and “to have dealings with the other world” – yet we are distinctly

Copyright


told “None knoweth the times and seasons but God” – and that “without Him, not even a sparrow falleth: for even the very hairs of our head are numbered”.10

But it may be argued we have some startling facts before us – things which are well authenticated: and which it is impossible to gain-say. I grant it – I grant it all – I go further. I believe that the time is fast coming when we shall see more startling things than any eye has yet beheld. I am not at all surprised that the wonders of Clairvoyance and Electro-Biology should be resuscitated, if I may so speak: - the Bible leads us to expect it, at “the time of the end”. Wickedness we are told, - will increase: the Powers of Evil will gather strength, and be permitted to exercise all sorts of Arts and cunning devices, and to have recourse to mysteri-ous signs, and “lying wonders”, on purpose to put our faith to the test. We must be “sift ed”: we must be “tried, as gold and silver is tried” – we must “pass through the fi re” – We have been warned that we have to do with Devils and Principali-ties, and Powers of Darkness in this world: - but Jesus has said “Fear not: for I have overcome the world. Be of good cheer: for blessed is he that trusteth in me, and endureth unto the end”.

It is diffi cult for Christians to conceive how any men in the present enlight-ened age, could bring themselves to make confederacies with Evil Spirits: but such things have happened; and it was by such means that the deluded accom-plices of Satan were enabled to perform acts above their natural powers; and thereby became the Instruments of Darkness. Th at it was so, we learn from this; that it was found necessary to enact laws to prohibit and punish the vile prac-tices of those who were Known or even suspected to have made compacts or covenants with “Apostate Spirits”. Th is no doubt led to abuses and many cru-elties: and it was, as we Know, not an uncommon thing to test the powers of Witchcraft by fi re and water: and doubtless many an innocent person has been tortured and sacrifi ced to satiate the revenge or avarice of those in power, or quiet the superstitious fears of ignorant fanatics. Of course we dismiss the idea that witches were ever permitted to raise tempests, or in any way alter, or avert, or interrupt the decrees of Providence; or that they could put spells upon people, creep through a key-hole, or change themselves into hares or cats, or ride through the air upon broomsticks. It suited their purpose to encourage the propagation of these notions however, and in these and other ways, they did the Devil’s work, and corrupted the people by the spreading of lies, by fomenting quarrels, and by inciting to jealously, perjury, revenge, slander, mischief-making and other bad passions, and by the inculcation of immoral, infi del and superstitious doc-trines: and though last, not least, by an open recognition of Satan, and by the frequent exhibition of blasphemous rites & ceremonies. Witchcraft and Magic were unquestionably the instruments of Devils incarnate in the dark ages; and they will become so again; though it may be in a new guise, suited to the circum-stances of the times.

Copyright

Copyright

– 19 –

Selections from the Minutes of the Ghost Club Archives (1887–99).

Vol. 1, (ff i+180), 10 November 1882 to 7 December 1888. Partly printed. British Library, ADD. MS. 52258, pp. 95–104.

Th e Ghost Clubheld its thirty-sixth seventh meeting at the Hotel Previtali,1 Arundel Street, Pic-cadilly Circus, on Friday March 4. 1887.

Members presentMr C C Massey2 (President)Mr A A Watts3

Mr Herbert Stack4

Mr Chas E CassalMr Wm Paice5

Mr Henry J. HoodMr Blanchard Pemberton (guest of Mr Hood)Mr Stainton Moses6 (Secretary)

Th e roll of the Ghosts having been called, it was found that Dr Speer,7 Mr Lil-lie, Gen Drayson8 (resided at Southsea) & Baron R von Hoff mann9 (resided abroad) were absent.

Th e minutes of the last meeting were read & confi rmed.Th e Secretary continued his narration of personal experiences, reading from

notes taken at the time (Sep 4 and 5. 1877) particularly of allegorical visions, or experiences in spirit, which had occurred to himself. Th e dark side which had been brought out in the previous recital, suggested by a recent paper of Mr Oliphant’s – “Th e Land of Darkness” (Blackwood Jan 1887)10 was supple-mented by a similar experience in “Th e Valley of Rest”, where a scene of peace & rest was vividly depicted. Some explanatory remarks, given thro’ the means of automatic writing to him, were read to the Club. Th e general lesson of the recital may be shortly put “man makes himself, & his future surroundings”.

Copyright


Mr Watts undertook the offi ce of narrator at the next meeting.Aft er some conversation on business connected with the coming election of

new members the Club adjourned till the fi rst Friday in April.C C Massey

Th e Ghost Club

Held its thirty-seventh eighth meeting at the Hotel Previtali, on Friday April 1, 1887,

Members presentMr C C Massey (President)Mr A A WattsMr Herbert StackMr C E CassalMr Francis W PercivalMr Wm PaiceMr H J HoodDr Stanhope SpeerMr Stainton Moses (Secretary)

Th e roll of the Ghosts having been called, it was found that Mr Arthur Lillie (absent by excuse) General Drayson (resided in the country) & Baron R von Hoff mann (resided abroad) were the only absentees.

Th e minutes of the last meeting were read & confi rmed.Mr A A Watts, as narrator for the evg, gave some account of dreams or visions

in the experience of his wife.Th e fi rst of these occurred in the year 1866. She saw in her vision three stately

military personages,* two in a blue uniform, one in white; behind were three† in attendance. Th ey were riding along a road, at one part of which, at the side behind a hillock, a brutal soldier was maltreating a peasant woman. Th ey rode by without off ering to stop the outrage. Th e question was why the blue & white uni-forms, Prussian & Austrian side by side? Subsequent political events explained the connexion: & in the Times of Nov 13. 1886 occurred the following11:-

Count Julius Andrassy has thought it worth while to deny an anecdote which has been going the round of the papers, and in which he is alleged to have likened the Great Powers and Bulgaria to ‘fi ve louts standing with their arms crossed while a girl is being maltreated before their eyes by a drunken Cossack’.

* apparently of royal rank† personages of probably princely position

Copyright

Selections fr om the Minutes of the Ghost Club Archives 21

Mr Watts further recorded a very striking allegorical “Dream of the Mysterious [illegible]” together with an interpretation of it, which he handed to the Secre-tary for preservation among the papers of the Club.

Th e Secretary drew the attention of members to the fact that they were assembled on a day which was the anniversary of the birth of their ever lamented friend Charles Cassal, and proposed that they should think of him with aff ec-tion in solemn silence. Th is having been done, some members expressed their sense of the incomparable loss sustained by the Club in his death, & his Son, who was present, spoke, feelingly of his appreciation of the way in which his Father’s memory was held in respect.

Th e Secretary recorded two cases within his own personal experience.1. At Dr Speer’s house recently a message had been given by raps on the

table from a departed friend, Mary Birkett, who had been in very close & aff ectionate relations with Mrs Speer. No such message had been given in that way for fi ve years or more. It was suggested by the Secretary that the presence of Mrs Garrett at the table, a cousin of the departed lady, as it were completed the circuit, and made it possible for communica-tions to be given. He thought that this little incident might throw light on some failures of persons to get communications from their departed friends, while others were so frequently successful.

2. Th e next incident recorded was one slightly diff erent from any other in his experience. All communications made to him during 15ys & more had been remarkably characterized by their precision & defi niteness. Th is was a case of vague impression. On March 5th he had returned home aft er an early dinner with the intention of spending a quiet evening over some books awaiting review. He had put on dressing gown & slippers, and had settled down for the evening, when he was seized with a feeling of restlessness, so unusual and so invincible as to cause him much sur-prise. Under ordinary circumstances nothing would be so unlikely that he should desire to go out again having come home for this defi nite pur-pose. Yet in obedience to an irresistible impulse he dressed & went out, pacing restlessly up & down Kilburn High Road for an hour & a half. Returning at 10pm he went to bed, spent a restless night, & got up the next morning in usual health, having forgotten the previous evening’s disturbance. Sunday passed without any recurrence of it. On Monday he received a letter from his mother informing him that she had had news of the death in Lincolnshire of her sister’s husband at the precise time when the feeling of restlessness manifested itself in him. He had no knowledge of this gentleman’s illness. His death was accident. Th ere was no close relation between Mr Stainton Moses & his Uncle, whom he had seen only occasionally, & had not at all for many years, which would

Copyright


account for this psychical disturbance. He had not, as was very usual, seen any apparitions or had any communication from the departed. He asked the Club whether this experience would be explainable as a mere coincidence, which he was not disposed to believe, or why the impres-sion should be so unusually vague.

Some members suggested that the connexion was vague in life, that some [anx-ious relations?] with [illegible] were caused by the death, & that some under the circumstances, any very defi nite impression was not to be anticipated.

March 2. 1888. Sec-y referred to this.He had just returned from a visit to Lincolnshire in the course of which he

saw his Aunt (Mrs Willson) and she mentioned quite of her own accord in the course of conversation that her late husband, when dying, had been much exer-cised as to his wife’s business matters aft er his death. He had left her without trustees, and frequently urged her to consult her nephew (WSM) in any case of need for guidance or advice. He said over & over again ‘Go to him: he will advise, & act uprightly. I have every confi dence in his judgement’. As a matter of fact he was now acting in money & other matters arising out of the recent death of another sister both for my Mother & Aunt.

Mr C.E. Cassal narrated a vision apropos of what Mr Watts on the present occasion, & the Secretary on previous occasions had communicated to the Club. It occurred during the lifetime of his father, Charles Cassal; he seemed to be on the sea shore; the coast was wild & rugged, the seas angry and storm tossed, the horizon blotted out by an approaching tempest. He was oppressed by a sensation of awe and loneliness. Th e scene was one of lonely & savage unrest. With one of the swift changes that occur in dreams, he suddenly found himself in another place, away from the ocean, & (a rare occurrence in his experience) in company with his wife, who had passed away some time before. Th e awe was gone, and a sense of relief replaced the vague sense of unrest.

He told the vision to his father, who had a singular intuitive insight, & he remarked “[illegible]: what you have been looking at is a representation of my life & yours”. When on his death-bed, as he reviewed his life, he said ‘My life has been a very stormy one’.

Th e Club adjourned till the fi rst Friday in May.C. C. Massey

Copyright

– 389 –

EDITORIAL NOTES

Barrett, ‘Directions for the Invocations of Spirits’1. Noct: ʘ Hor: : Sun below the horizon, the reading under Venus.2. Mettalurgy: the alchemical process of withdrawing metals from minerals.3. Rosycrucian Discipline: A reference to the philosophies of Rosicrucianism, a body of eso-

teric knowledge which emerged in seventeenth-century Germany and heavily infl uenced the direction of hermeticism, alchemy and freemasonry in the Western world. Rosicru-cian brotherhoods and fellowships still existed during the lifetime of Barrett and on the title page of one of his books he signed himself ‘F.R.C.’ (Fellow of the Rosy Cross). For an example of a French Rosicrucian fraternity in 1794 see A. E. Waite, Th e Real His-tory of the Rosicrucians Founded on their own Manifestoes, and on Facts and Documents Collected fr om the Writings of Initiated Brethren (London: George Redway, 1887), pp. 409–14.

4. Tetragrammaton: From the Greek meaning ‘a four letter word’, Tetragrammaton refers to the divine name of God in the Hebrew Bible (YHWH). To know the Tetragrammaton, and its correct pronunciation, continues to be a staple quest in occult traditions. See for instance, D. Tyson, Th e Power of the Word: Th e Secret Code of Creation (St Paul, MN: Llewellyn Publications, 2004).

5. Magus: F. Barrett, Th e Magus, or Celestial Intelligencer; Being a Complete System of Occult Philosophy, etc. (London: Allen & Co., 1801).

6. Prayer in the Magus: ‘A Prayer of Oration to God: Almighty and most merciful God, we thy servants approach with fear and trembling before thee, and in all humility do most heartily beseech thee to pardon our manifold and blind transgressions, by us committed at any time; and grant, O, most merciful Father, for his sake who died upon the cross, that our minds may be enlightened with the divine radiance of thy holy wisdom; for seeing, O, Lord of might, power, majesty, and dominion, that, by reason of our gross and material bodies, we are scarce apt to receive those spiritual instructions that we so earnestly and heartily desire. Open, O, blessed Spirit, the spiritual eye of our soul, that we may be released from this darkness overspreading us by the delusions of the outward senses, and may perceive and understand those things which are spiritual. We pray thee, oh, Lord, above all to strengthen our souls and bodies against our spiritual enemies, by the blood and righteousness of our blessed Redeemer, thy Son, Jesus Christ; and through him, and in his name, we beseech thee to illuminate the faculties of our souls, so that we may clearly and comprehensively hear with our ears, and understood with our hearts; and remove far from us all hypocrisy, deceitful dealing, profaneness, inconstancy, and levity; so that we may, in word and act, become thy faithful servants, and stand fi rm and

Copyright

390 Notes to pages 6–19

unshaken against all the attacks of our bodily enemies, and likewise be proof against all illusions of evil spirits, with whom we desire no communication or interest; but that we may be instructed in the knowledge of things, natural and celestial: and as it pleased thee to bestow on Solomon all wisdom, both human and divine; in the desire of which knowledge he did so please thy divine majesty, that in a dream, of one night, thou didst inspire him with all wisdom and knowledge, which he did wisely prefer before the riches of this life; so may our desire and prayer be graciously accepted by thee; so that, by a fi rm dependence on thy word, we may not be led away by the vain and ridiculous pur-suits of worldly pleasures and delights, they not being durable, nor of any account to our immortal happiness. Grant us, Lord, power and strength of intellect to carry on this work, for the honour and glory of thy holy name, and to the comfort of our neighbour; and without design of hurt or detriment to any, we may proceed in our labours, through Jesus Christ, our Redeemer: Amen.’ Barrett, Th e Magus, pp. 9–10.

7. Suff umigation: the production of fumes and vapours in ceremonial magic.8. John Parkins: a pupil of Barrett’s who practised as a cunning man. Parkins was denounced

by a local critic in Ecce Homo!: Critical Remarks on the Infamous Publications of John Par-kins, etc. (Grantham: Published by the author, 1819).

9. ђ: Saturn.10. : Mars or Mercury or Venus or Moon.

Yates, ‘Th oughts on Communication between the Living and the Dead’

1. alembic: a vessel used in distillation.2. we have to wrestle … Powers of Darkness: Ephesians 6:12.3. in the latter days … even the elect of God: Matthew 24:24.4. Beware … now aft er Christ: Colossians 2:8.5. Bacon: Francis Bacon (1561–1626); English politician and philosopher who argued for

empirical methodologies in scientifi c investigation.6. Th e mystery of Iniquity doth already work: 2 Th essalonians 2:7.7. Th e Son of Perdition … he is God: 2 Th essalonians 2:3–4.8. make fi re come down … means of miracles: Revelation 13:13.9. Franklin: John Franklin (1786–1848); English naval explorer who became the subject

of clairvoyant searches aft er the expedition which he led disappeared in the Arctic. See W. G. Ross, ‘Clairvoyants and Mediums Search for Franklin’, Polar Record, 39 (2003), pp. 1–18.

10. None knoweth the times … head are numbered: Mark 13:32; Matthew 10:30.

Selections from the Minutes of the Ghost Club Archives1. Hotel Previtali: Located at 14–18 Arundel Street, the Hotel Previtali was recommended

by guide books for its Italian cuisine and was particularly patronized by foreign visi-tors to London. See H. P. Clunn, London Rebuilt, 1897–1927: An Attempt to Depict the Principal Changes, etc. (London: John Murray, 1927), p. 111. It was in this hotel that Major Ferdinand Esterhazy, travelling incognito, made a confession to the journalist Rachel Sassoon Beer regarding his role in the forgeries which led to the conviction of Captain Alfred Dreyfus in 1894.

Copyright

Notes to pages 19–26 391

2. Mr C C Massey: Charles Carelton Massey (1838–1905); barrister, theosophist and psychical researcher. Massey was a founding member of both the British Th eosophical Society (1878) and the Society for Psychical Research (SPR) (1882). Massey defended Henry Slade during his trial in 1876 and was also known as a translator of several classic German occultist and spiritualist works. For Massey’s belief system see W. F. Barrett, Th oughts of a Modern Mystic: A Selection fr om the Writings of the late C. C. Massey (Lon-don: Kegan Paul, Trench, Trübner, 1909).

3. Mr A A Watts: Alaric Alfred Watts (1825–91); English lawyer, spiritualist and author. Watts was the son of the poet Alaric Alexander Watts and was the son-in-law of the writer and spiritualist William Howitt (1792–1879).

4. Mr Herbert Stack: (1828–92); Irish journalist and council member of the SPR.5. Mr Wm Paice: William Paice (d. 1894); Assistant Master at University College School,

London. Paice was heavily involved in the London Spiritualist Alliance and took over the editorship of Light following the death of Stainton Moses in 1892.

6. Mr Stainton Moses: William Stainton Moses (1839–92); clergyman and spiritualist. Moses was a key fi gure in the development of spiritualism in England in the 1870s and 1880s as an author (under pseudonym ‘M. A. Oxon’), contributor to spiritualist and psychical journals, and medium in his own right.

7. Dr Speer: Stanhope T. Speer (d. 1889); Physician and close friend of Stainton Moses.8. Gen. Drayson: Alfred W. Drayson (1827–1902); army offi cer, author and astronomer

and who was good friends with Arthur Conan Doyle.9. Baron R von Hoff mann: Richard von Hoff mann (b. 1837); German aristocrat who lived

outside Rome with his American wife, Lydia Gray Ward (b. 1843). Ward was the daugh-ter of the Emersonian transcendentalist Samuel Gray Ward (1817–1907).

10. Blackwood Jan 1887: L. Oliphant, ‘Th e Land of Darkness’, Blackwood’s Edinburgh Magazine, 141 (1887), pp. 1–36. Laurence Oliphant (1829–88); journalist, politician, diplomat and spiritualist who led a varied and exciting life which included membership of a spiritualist cult in America.

11. the following: printed article pasted on page.12. MRCS: Member of the Royal College of Surgeons.13. Col. Olcott: Henry Steel Olcott (1832–1907); American offi cer, journalist and co-

founder of the Th eosophical Society in 1875.14. Laurence Oliphant: see note 10 above.15. vox et preterea nihil: ‘voice and nothing more’ (Latin).16. Th is is thy passing bell: A reference to the bell rung on the death of a parishioner and, in

English folklore, sometimes believed to occur supernaturally as a presage of death. See J. Brand, Observations on Popular Antiquities, etc., 2 vols (London: F. C. and J. Rivington et al., 1813), vol. 2, pp. 122–38.

17. Cricketer: Warren Hale (c. 1862–c. 1934); English cricketer who played with Middlesex.18. J. Murray Templeton: English member of the SPR and close friend of Oliphant’s.19. Light: Light: A Journal of Psychical, Occult, and Mystical Research; spiritualist journal

edited by W. Stainton Moses which was founded in 1881 by the British National Asso-ciation of Spiritualists.

20. Mr Churton Collins: John Churton Collins (1848–1908); English teacher and literary critic. See L. C. Collins, Life and Memoirs of John Churton Collins (London: John Lane, 1912).

21. the Sphinx: a popular German occultist journal (1886–96).

Copyright

392 Notes to pages 26–71

22. Th e Homunculi of Count Kueff stein … the past: see W. S. Maugham, Th e Magician (New York: George H. Duran Company, 1908), p. 108.

23. Wm Howitt: see note 3 above.24. Blavatsky: Madame Helena P. Blavatsky (1831–91); Russian mystic and founder of the

Th eosophical Society in 1875.25. sortes biblicae: ‘Biblical lots’ (Latin). Divination from the Bible by random selection of

pages.26. I lift ed up mine eyes … line in his hand: Zechariah 2:1.27. We accept it always … with all thankfulness: Acts 24:3.28. He doth not affl ict … the children of men: Lamentations 3:33.29. Dr WB Carpenter: William Benjamin Carpenter (1813–85); English physician and

physiologist.30. vera causa: ‘true cause’ (Latin).31. Huxley: Th omas Henry Huxley (1825–95); English biologist, supporter of Darwinism

and distinguished man of science.

Rochester Knockings1. Knock! knock! knock!: Shakespeare, Macbeth, II.iii.747–52.2. Nec Deus intersit, nisi dignus vindice nodus, Inciderit: ‘Let God not intervene unless the

connection be worthy of a claimant’ (Latin). Th e quotation is from Horace’s Ars Poetica. Horace, Opera Omnia, ed. A. J. Macleane (London: Whittaker & Co., 1853), p. 713.

3. some other places: For the occurrence of spiritualistic phenomena before ‘modern spiritu-alism’, see F. Podmore, Modern Spiritualism: A History and Criticism, 2 vols (London: Methuen & Co., 1902), vol. 1.

4. Davis: Andrew Jackson Davis (1826–1910); American spiritualist infl uenced by animal magnetism and the teachings of Swedenborg. Davis was a key fi gure in the development of modern spiritualism in America.

5. Drs. Lee and Coventry: Charles A. Lee and C. B. Coventry; physicians at the University of Buff alo, New York.

6. AUSTIN FLINT, M.D.: (1812–86), an American physician and pathologist. See note 43 to Beard, Th e Study of Trance, Volume 2, p. 329.

7. surprise and astonishment: On the cultural relevance of humbuggery in Antebellum America see J. W. Cook, Th e Arts of Deception: Playing with Fraud in the Age of Barnum (Cambridge, MA: Harvard University Press, 2001).

Harper, ‘On the Development of the Spiritual Body; or, Th e Human Double’

1. British Association of Spiritualists: Th e Association of Progressive Spiritualists of Great Britain was founded in Yorkshire in 1865 but declined aft er 1868. Th e journal Human Nature began as the organ of this organization.

2. Dr John Hunter: (1728–93); eminent Scottish surgeon.