Chapter VI: Diabolic Possession and Modern Spiritism (4)

There have been large numbers of mediums in recent years who owing to one cause or another attracted considerable attention from time to time, and there are many well-known contemporary sensitives widely practising to-day. Mrs. Verrall and Mrs. Holland, who were believed to have obtained spirit messages from the late F. W. H. Myers, occupied the serious attention of the Society of Psychical Research[113] for a considerable period; Mrs. Piper is an automatic writer of no little repute; Mr. Vout Peters specializes in psychometry and clairvoyance; Mr. Vearncombe and Mrs. Deane have recently enjoyed their full share of notoriety;[114] the Rev. Josie K. Stewart (Mrs. Y.), a lady hailing from the United States, has a gift for the production of “writing and drawings on cards held in her hand”; Mrs. Elizabeth A. Tomson, in spite of being detected of fraud at a Spiritistic “Church” in Brooklyn, still has devoted followers; Franek Kluski, Stella C., and Ada Besinnet, are in the forefront of American mediums; whilst the famous Goligher circle at Belfast was carefully and patiently investigated for no less than three months by Dr. Fournier d’Albe, who has published the result of his experiences.[115] The very cream of these occult manifestations is materialization, the most complex problem of all, which has been described as “the exercise of the power of using of the matter of the medium’s and the sitters’ bodies in the formation of physical structures on a principle totally unknown to ordinary life, although probably present there.”[116] Recently (1922) Erto, the Italian medium, appears to have been the subject of careful experiments at the French Metaphysical Institute during a period of several months, those who assisted being pledged to silence until a decision had been reached. The particular phenomena produced by or in his presence were chiefly characterized by the radiation of an extraordinary light about his person. At the end of 1922 two papers appeared in _La Revue Métapsychique_ on the part of Dr. Sanguinetti and Dr. William Mackenzie of Genoa indicating their assurance (1) that every scientific precaution had been taken, and (2) that the phenomena were genuine. However, the experiments seem to have continued and later there appeared in _Le Matin_ an enthusiastic contribution by Dr. Stephen Chauvet, which caused Dr. Gustave Geley, Director of the Metaphysical Institute, to come forward in confirmation of the testimony. It is only fair to add that immediately afterwards Dr. Geley to a certain extent retracted his statement, as he suggested that the psychic lights could be produced with _ferro-cerium_, and it was thought that traces of this substance could be found on Erto’s clothes. The medium protested his innocence of any deception, and offers himself for further experiments. A writer in _Psychica_ is inclined to believe that the phenomena were genuine, but that later some fraud may have been practised owing to waning power. This is possibly the case, for that the radiations were at first supernormal cannot, I think, be gainsaid in view of the high testimony adduced. For this phenomenon Mr. Cecil Hush and Mr. Craddock have sat repeatedly; of the extraordinary manifestations of the late Eusapia Palladino there can be no reasonable doubt at all; the materializations of Mlle “Eva Carrère,”[117] although on several occasions not altogether successful, are at other times supported by the strongest evidence; Nino Pecoraro, who is described as “a remarkably muscular young Neapolitan,” is famous for “ectoplasmic effects”; and Stanislava P., Willy S., the Countess Castelvicz, and very many more psychics possess these supernormal powers, although, as we might expect, they have to be used with the utmost caution and often prove very exhausting to the subject. After all, it must be remembered that probably under certain conditions materialization cannot take place, whilst under favourable conditions it can be completely effected. For an exhaustive and authoritative discussion of the whole matter the Baron Von Schrenck-Notzing’s _Phenomena of Materialization_ (Kegan Paul, 1923), should be consulted. The 225 photographic reproductions are of the utmost importance, whilst the investigations were carried on under conditions of such pitiless severity to eliminate any hypothesis of fraud that the mediums cannot but have been subjected to the intensest physical and moral strain.

Among recent psychic phenomena very general attention has been attracted by what is known as “The Oscar Wilde Script,” which was widely discussed in 1923-24. Briefly, this purports to be a number of communications which were delivered by the spirit of the late Oscar Wilde at the rate of 1020 words in an hour by means of automatic writing through the mediumship of Mrs. Travers Smith (Mrs. Hester M. Dowden)[118] and a certain Mr. V. True, there were published in _The Sunday Express_ pages which had a superficial resemblance to the more flashy characteristics of Wilde’s flamboyant style, but it seemed as if the wit and point had vanished, leaving only a somewhat heavy and imitative prose; one had a sense of damp fireworks, and personally I do not for a moment accept this script as being inspired or dictated by Wilde. I hasten to add that I do not suggest there was any conscious fraud or trickery on the part of those concerned; it is quite probable that these psychic messages were conveyed by some intelligence of no very high standing, and the result in fine is not of any value. It is said that a three act play is being or has been communicated through the ouija-board from what purports to be Wilde. This I have not read, and therefore I am not in a position to pronounce upon it.

Spiritism is upheld by many distinguished names. Sir Oliver Lodge, F.R.S., has battled on its behalf, as also have Sir William Barrett, F.R.S., and Sir William Crookes, F.R.S., Professors Charles Richet, Janet, Bernheim, Lombroso, and Flammarion lend it the weight of their authority, whilst Sir Conan Doyle has poured forth his benedictions upon occultism of every kind.[119] He has even presided over the opening of a most attractive bookshop in Victoria Street, Westminster, where Spiritistic publications are sold.

How then are we to regard this mighty movement at which it were folly to sneer, which it is impossible to ignore? The Catholic Church does neither. But none the less she condemns it utterly and entirely. Not because she disbelieves in it, but because she believes in it so thoroughly, because she knows what is the real nature of the moving forces, however skilfully they may disguise themselves, however quick and subtle their shifts and turns, the intelligences which inform and direct the whole. It is a painful subject since (I reiterate) many good people, no doubt many thoughtful seekers after truth, have been fascinated and swept along by Spiritism. They are as yet conscious of neither physical nor moral harm, and, it may be, they have been playing with the fire for years. Nay more, Spiritism has been a sweet solace to many in most poignant hours of bitter sorrow and loss; wherefore it is hallowed in their eyes by tenderest memories. They are woefully deceived. Hard as it may seem, we must get down to the bed-rock of fact. Spiritism has been specifically condemned on no less than four occasions by the Holy Office,[120] whose decree, 30 March, 1898, utterly forbids all Spiritistic practices although intercourse with demons be strictly excluded, and communication sought with good spirits only. Modern Spiritism is merely Witchcraft revived. The Second Plenary Council of Baltimore (1866), whilst making ample allowance for prestidigitation and trickery of every kind, warns the faithful against lending any support whatsoever to Spiritism and forbids them to attend séances even out of idle curiosity, for some, at least, of the manifestations must necessarily be ascribed to Satanic intervention since in no other manner can they be understood or explained.

NOTES TO CHAPTER VI

[1] E. de Rougé, _Étude sur une stèle Égyptienne_, Paris, 1858: E. A. W. Budge, _Egyptian Magic_, VII.

[2] _Rekh Khet_, “knower of things.”

[3] Euripides, _Bacchæ_: passim; Ovid, _Metamorphoses_, III. 513, _sqq._; Apollodorus, III. v. 2.; Hyginus, _Fabulæ_, 184; Nonnus, _Dionysiaca (Bassarica)_, XIV, 46.

[4] Sophocles, _Ajax_; Pindar, _Nemea_, VII, 25; Ovid, _Metamorphoses_, XIII, 1-398.

[5] Pausanias, III, xvi, 6.

[6] Valerius Maximus, I, 11, 5. Lacinium was a promontory on the east coast of Bruttium, a few miles south of Croton, and forming the western boundary of the Tarentine gulf. The remains of the temple of Juno Lacinia are still extant, and have given the modern name to the promontory, _Capo delle Colonne_ or _Capo di Nao_ (ναός).

[7] Xenophon, _Memorabilia_, II. i. 5; Demosthenes, XCIII, 24; Dinarchus, CI, 41; Plutarch, _Lucullus_, IV.

[8] Euripides, _Orestes_, l. 854, and l. 79.

[9] Cf. μάντις.

[10] Cf. Vergil _Æneid_, IV. 471-3:

Agamemnonius scænis agitatus Orestes
armatam facibus matrem et serpentibus atris
cum fugit, ultricesque sedent in limine Diræ.

(Or as the Atridan matricide
Runs frenzied o’er the scene,
What time with snakes and torches plied
He flees the murdered queen,
While at the threshold of the gate
The sister-fiends expectant wait.)

[11] Plautus, _Amphitruo_, II. 2. 145. Nam hæc quidem edepol lauarum plenast.

[12]

Quid esset illi morbi, dixeras? Narra, senex.
Num laruatus, aut cerritus? fac sciam.

_Menæchmei._ V. I, 2. Apuleuis has _laruans_ = a madman: “hunc [pulcherrimam Mercurii imaginem] denique qui laruam putat, ipse est laruans.” (_Laruatus_ is a poorer reading in this passage.) _Cerritus_, a rare word, is contracted from _cerebritus_ (_cerebrum_), and not connected with Ceres, as was formerly suggested. Cf. Horace, _Sermonum_, II, iii. 278.

[13] _Bibl._ III, v, 1.

[14] 471, _sqq._

[15] 56, Nauck.

[16]

τἀπιχώρἰ ἐν πόλει φρυγῶν τύμπανα,
Ῥέας τε μητρὸς ἐμά θ’ εὑρήματα.

[17] _Circa_ 185-135 B.C.

[18] Professor Leuba, _The Psychology of Religious Mysticism_ Kegan Paul, London, 1925, p. 11 _sqq._ has some very important references to the worship of Dionysus.

[19]

σὺ γὰρ ἔνθεος, ὦ κούρα,
εἴτ’ ἐκ Πανὸς εἴθ’ Ἑκάτας
ἢ σεμνῶν Κορυβάντων
φοιτᾷς, ἢ ματρὸς ὀρείας.

[20]

δόξασά που
ἢ Πανὸς ὀργὰς ἢ τινὸς θεῶν μολεῖν.

[21]

ἀλλ’ ἦ Κρονίου Πανὸς τρομερᾷ
μάστιγι φοβεῖ;

[22] Pythagoras prescribes music for mental disorders, Eunapius _Uita philosophurum_, 67; and Cælius Aurelianus by his references shows that this was a common remedy in such cases, _De Morbis Chronicis (Tardarum Passionum)_ VI. Origen, _Aduersus Celsum_, III, x, and Martianus Capella _De Nuptiis Philologiæ et Mercurii_ IX, 925, have similar allusions.

[23] 1 Kings xvi. 14 (A.V. 1 Samuel xvi. 14): “Exagitabat eum [Saul] spiritus nequam a Domino.”

[24] _Antiquitates Iud._, VI, viii, 2; ii, 2.

[25] _La Mystique Divine_, Ribet, II, ix, 4, it is true, speaks of “l’obsession intérieure,” but he makes the above distinction, and further says: “L’obsession purement intérieure ne diffère des tentations ordinaires que par la véhémence et la durée.”

[26] Multæ sunt tentationes eius, et die noctuque uariæ dæmonum insidiæ.... Quoties illi nudæ mulieres cubanti, quoties esurienti largissimæ apparuere dapes? _Uita S. Hilarionis._ VII. Migne. vol. XXIII. col. 32.

[27] Sustinebat miser diabolus uel mulieris formam noctu induere, feminæque gestus imitari, Antonium ut deciperet. S. Athanasius, _Uita S. Antonii_, V. Migne. vol. XXVI. col. 847.

[28] Feast (duplex maius apud Minores), 22 February.

[29] It may perhaps not be amiss to point out that S. Margaret before her conversion was by no means the woman of scandalous life so many biographers have painted her.

[30] Sectando per cellam orantis et flentis, cantauit [diabolus] turpissimas cantationes, et Christi famulam lacrymantem et se Domino commendantem procaciter inuocabat ad cantum ...; tentantem precibus et lacrymis repulit ac eiecit. Bollandists, 22 February. Vol. VI.

[31] Ceterum consilium est semper de talibus inuasionibus suspicionem habere, non enim negandum maiorem earum partem esse aut fictiones, aut imaginationes, aut infirmitates, præsertim in mulieribus. _Praxis confessariorum_, n. 120.

[32] Sæpissime, quæ putantur dæmonis obsessiones, non sunt nisi morbi naturales, aut Naturales imaginationes, uel etiam inchoata aut perfecta amentia. Quare caute omnino procedendum, usquedum per specialissima signa de obsessione constet. _Theologia mystica_, I. n. 228.

[33] _Biblisches Realworterbuch_, Leipsig, 1833.

[34] This word is found nowhere else in the New Testament, and wherever it is used in the LXX, it is invariably of the sayings of lying prophets, or those who practised arts forbidden by the Jewish Law. Thus of the witch of Endor (1 Kings (1 Samuel) xxviii. 8) μάντευσαι δή μοι ἐν τῷ ἐγγαστριομύθῳ, and (Ezechiel xiii. 6) βλέπουτες ψευδῆ, μαντευόμενοι μάταια.

[35] Ordinandi, filii charissimi, in officium Exorcistarum, debitis noscere quid suscipitis. Exorcistam etenim oportet abiicere dæmones; et dicere populo, ut, qui non communicat, det locum; et aquam in ministerio fundere. Accipitis itaque potestatem imponendi manum super energumenos, et per impositionem manuum uestrarum, gratia spiritus sancti, et uerbis exorcismi pelluntur spiritus immundi a corporibus obsessis. Studete igitur, ut, sicut a corporibus aliorum dæmones expellitis, ita a mentibus, et corporibus uestris omnem immunditiam, et nequitiam eiiciatis; ne illis succumbatis, quos ab aliis, uestro ministerio, effugatis. Discite per officium uestrum uitiis imperare; ne in moribus uestris aliquid sui iuris inimicus ualeat uindicare. Tunc etenim recte in aliis dæmonibus imperabitis, cum prius in uobis eorum multimodam nequitiam superatis. Quod nobis Dominus agere concédât per Spiritum suum sanctum.

[36] Accipite, et commendate memoriæ, et habete potestatem imponendi manus super energumenos, siue baptizatos, siue catechumenos.

[37] Deum Patrem omnipotentem, fratres charissimi, supplices deprecamur, ut hos famulos suos bene ✠ dicere dignetur in officium Exorcistarum; ut sint spirituales imperatores, ad abiiciendos dæmones de corporibus obsessis, cum omni nequitia eorum multiformi. Per unigenitum Filium suum Dominum nostrum Iesum Christum, qui cum eo uiuit et regnat in unitate Spiritus sancti Deus, per omnia sæcula sæculorum. _R._ Amen.

[38] Domine sancte, Pater omnipotens, æterne Deus, bene ✠ dicere dignare hos famulos tuos in officium Exorcistarum; ut per impositionem manuum, et oris officium, potestatem, et imperium habeant spiritus immundos coercendi: ut probabiles sint medici Ecclesiæ tuæ, gratia curationum uirtuteque cœlesti confirmati. Per Dominum nostrum Iesum Christum Filium tuum, qui tecum uiuit, et regnat in unitate Spiritus sancti Deus, per omnia sæcula sæculorum. _R._ Amen. _Post hæc, suggerente Archidiacono, redeunt ad loca sua._

[39] Sulpitius Severus (d. 420-5) in his _Dialogues_, III (II), 6; (Migne, _Patres Latini_, XX, 215) tells us that S. Martin of Tours was wont to cast out demons by prayer alone without the imposition of hands or the use of the formulæ recommended to the clergy. Similar instances occur in the lives of the Saints.

[40] Translated from the _Rituale Romanum_. There are several forms extant, some authorized, but more, perhaps, unauthorized. There is an authorized form in the Greek _Euchologion_. It commences with the Trisagion, and Psalms, _Domine exaudi_ (cxlii.), _Dominus regit me_ (xxii.), _Dominus illuminatio mea_ (xxvi.), _Esurgat Deus_ (lxvii.), _Miserere_ (lvi.), _Domine ne in furore_ (vi.), _Domine exaudi orationem_ (ci.). Then follows the Consolatory Canon, with a long Hymn addressed to Our Lord, Our Lady, and All Saints. Next the priest anoints the patient, saying a prayer over him, and so the office closes.

[41] It is also given in the _Horæ Diurnæ O.P._, Rome, 1903, where an indulgence of 300 days is attached, plenary once a month.

[42] Ab insidiis diaboli, libera nos Domine; Ut Ecclesiam tuam secura tibi facias libertate seruire, te rogamus, audi nos; Ut inimicos sanctæ Ecclesiæ humiliare digneris, te rogamus, audi nos. _Et aspergatur locus aqua benedicta._

[43] Holy water, the commonest of the sacramentals, is a mixture of exorcised salt and exorcised water.

[44] Of Eastern origin. It should be remembered that the Baptism of Christ in Jordan is commemorated on the Epiphany. In the present Breviary office in Nocturn I the first response for the day, the Octave, and the Sunday within the Octave deal with the Baptism, as does the second response. The antiphon to the Benedictus and the Magnificat antiphon at Second Vespers also make mention of the same mystery. In Rome the Latin rite of the Blessing of the Waters is pontificated by a Cardinal at S. Andrea della Valle on 5 January, about 3.30 p.m., at the church of the Stimmate of S. Francesco at 9.30 a.m. on the Feast itself. On the Vigil the Oriental rite is performed at the Greek church of S. Atanasio, beginning about 3.30 a.m.

[45] See Wilson, _Western Africa_; and the article “Possession diabolique” by Waffelaert in the _Dictionnaire apologétique de la foi catholique_, Paris, 1889. The opinion of the Cistercian Dom Robert de la Trappe (Dr. Pierre-Jean-Corneille Debreyne), who, whilst acknowledging that the demoniac possessions as detailed in the New Testament are _de fide_, supposes that all other cases are to be attributed to fraud or disease, must be severely censured as regrettably rash and even culpable. _Essai sur la théologie morale_, IV. p. 356.

[46] S. Justin. Martyr, _Apologia_, VI; _Dialogues_, XXX, LXXXV: Minutius Felix, _Octavius_, XXVII; Origen, _Contra Celsum_, I, 25; VII, 4, 67: Tertullian, _Apologia_, XXII, XXIII.

[47] Paulinus, _Uita Ambrosii_, 28, 43.

[48] S. Gregory of Nyssa, _De Uita Ephraem_.

[49] Upon this passage Servatius Galle (1627-1709), a Dutch minister at Haarlem, in his edition of Lactantius, 1660, writes the most absurd note I have ever met with in any commentator.

[50] Published between 304-313. De Labriolle, _Histoire de la Littérature Latine Chrétienne_, p. 272.

[51] A very full and scholarly monograph upon this subject may be recommended: _La Réalité des Apparitions Démoniaques_, by Dom Bernard-Marie Maréchaux, Olivetan, O.S.B., Paris, Téqui, 1899.

[52] It is true that on one occasion S. Maurus, who was with S. Benedict, beheld an apparition, and S. Benedict once enabled a monk to see a similar vision.

[53] One of Sodoma’s exquisite frescoes at Monte Oliveto (Siena) depicts an exorcism by S. Benedict.

[54] The letters have been thus translated by Dom Benedict McLaughlin of Ampleforth:

Holy Cross be thou my light,
Put the evil one to flight.
Behind me Satan speedily,
Whisper not vain things to me.
You can give but evil, then
Keep it for yourself. Amen.

[55] All English Benedictine priests hold the special faculty to use this (bestowed 23 February, 1915), and it has also been granted to many others, religious and seculars.

[56] Omnis virtus aduersarii, omnis exercitus diaboli, et omnis incursus, omnis phantasma Satanæ, eradicate et effugare ab his numismatibus....

[57] Domine Iesu Christe ... per hanc tuam sanctissimam passionem humiliter exoro; ut omnes diabolicas insidias et fraudes expellas ab eo, qui nomen sanctum tuum, his litteris ac characteribus a te designatis, deuote inuocauerit, et eum ad salutis portum perducere digneris. Qui uiuis et régnas....

[58] The _Rituale Romanum_ has “Benedictio Infirmorum cum Ligno SS. Crucis, D.N.J.C. _seu_ Signum S. Mauri Abbatis.” This is a blessing of the sick with a Relic of the Holy Cross and the invocation of S. Benedict and S. Maurus.

[59] The _Uita S. Mauri_ (Mabillon, _Acta S.S. O. S.B._, I, 274) is ascribed to a companion, the monk Faustus of Monte Cassino. Père Delehaye, in his unfortunate and temerarious work _Légendes Hagiographiques_ (translation. London, 1907), indecorously attacks this and treats S. Maurus with scant respect. A worthy defence was made by Adlhoch, _Stud. u. Mittheil._, 1903, 3; 1906, 185. According to Peter the Deacon he also wrote a _Cantus ad B. Maurum_.

[60] Blessed Victor III. _Dialogues_, I, 2.

[61] Abbé Lebeuf. _Histoire du diocèse de Paris_, V. 129 _sqq._

[62] Portraits of him are preserved at Rome and Valladolid.

[63] A hearty believer in witchcraft. He had sent at least one witch to the gallows, and another to prison.

[64] Apparently the work of Darrel himself, but in the Huth catalogue (V, 1643) ascribed to James Bamford.

[65] Darrel in his _Detection of that sinnful, shamful, lying, and ridiculous discours of Samuel Harshnet_, 1600, writes: “There is no doubt but that S.H. stand for Samuell Harsnet, chapline to the Bishop of London, but whither he alone, or his lord and hee, have discovered this counterfeyting and cosonage there is the question. Some think the booke to be the Bishop’s owne doing: and many thinke it to be the joynt work of them both.”

[66] On 10 November, 1629, he was sworn of the Privy Council.

[67] Whence Shakespeare derived the names of various evil spirits whom Edgar mentions in _King Lear_.

[68] I do not conceive that at the present time many, if any, Bishops of the Church of England would license exorcism. Certainly the more scientifically minded and modernistic Lords Spiritual of the Anglican bench have rid themselves of such an idle superstition. How they would explain Our Blessed Lord’s words and actions I do not pretend to know, but I suppose that according to their wider knowledge Christ—_sit uenia uerbis_—was mistaken in this as in other particulars.

[69] _Colloquia Mensalia_, passim.

[70] It is difficult to see how the teachings of such a Protestant leader as Gaspar von Schwenckfeld (1489-90—1561) are anything save tantamount to mere personal morality and a vague individual pietism. A critical edition of his numerous works is in course of publication under the editorship of Hartranft, Schlutter, and Johnson: _Corpus Schwenckfeldianorum_, I, Leipzig, 1907.

[71] Parker’s _Correspondence_, Parker Society, Cambridge, 1856, pp. 465-6.

[72] By vomiting pins and straws they had made many believe that they were bewitched, but the tricks were soon found out and they were compelled to public penance at S. Paul’s. There is a black letter pamphlet _The discloysing of a late counterfeyted possession by the devyl in two maydens within the Citie of London_ [1574], which describes this case. See also Holinshed, _Chronicles_ (ed. London, 1808), IV, 325, and Stow _Annales_, London, 1631, p. 678. But the fact that there are malingerers does not mean there are none sick.

[73] _Marie Glover’s late woefull case.... A defence of the truthe against D. J. his scandalous Impugnations_, British Museum, Sloane MSS., 831. Sinclar, _Satan’s Invisible World Discovered_, Edinburgh, 1685, Relation XII quotes an account of Mary Glover from Lewis Hughes’ _Certaine Grievances_ (1641-2); and hence Burton, _The Kingdom of Darkness_, and Hutchinson, _Historical Essay concerning Witchcraft_, both assign a wrong date (1642) to the occurrence.

[74] Enlarged edition, 1720.

[75] _The Other World_, London, 1875, I, pp. 59-69. The incident is narrated by Fortescue Hitchins, _The History of Cornwall_, Helston, 1824, II, pp. 548-51; and also in fuller detail by the Rev. R. S. Hawker, _Footprints of Former Men in Far Cornwall_, London, 1870, who quotes from Ruddle’s MS. Diary.

[76] Six miles north of S. Columb and three miles due south from Padstow.

[77] A full and documented account of these strange happenings may be found in _Lucifer, or the True Story of the Famous Diabolic Possession in Alsace_, London, 1922, with the Imprimatur of the Bishop of Brentwood. Compiled from original documents by the abbé Paul Sutter and translated by the Rev. Theophilus Borer.

[78] Jesus ... comminatus est spiritui immundo, dicens illi: Surde et mute spiritus, Ego præcipio tibi, exi ab eo: et amplius ne introcas in eum. _Euan. sec. Marcum._ IX. 25.

[79] 1726-1755. This great Saint was then Venerable; he was beatified by Leo XIII, 29 January, 1893, and canonized by Pius X, 11 December, 1903. His feast is kept on 16 October.

[80] Peter Paul Stumpf succeeded Andreas Räss as Bishop of Strasburg, 1887-1890.

[81] _Une Possédée Contemporaine_ (1834-1914). _Hélène Poirier de Coullons_ (_Loiret_). Paris, Téqui, 1924. An ample study, profusely documented, of 517 pages, edited by M. le Chanoine Champault of the diocese of Orleans.

[82] A partir de cette époque, la vie d’Hélène s’écoulera au milieu de souffrances physiques et morales si grandes, que dans sa bouche les plaintes de Job ne seraient point déplacées.

[83] Mr. G. R. S. Mead, however, in this connexion not impertinently recalls the “controlling” of members of the Shaker communities by what purported to be spirits of North American Indians. This was prior to 1848.

[84] Ses souffrances physiques et morales, commencées le 25 mars, 1850, se poursuivirent jusqu’à sa mort, 8 janvier, 1914, soit pendant soixante-quatre ans. Toutefois les vexations diaboliques cessèrent vers la fin de 1897. Ces vexations durèrent donc près de quarante-sept années, dont six de possession.

[85] Du 25 mars, 1850, au courant de mars, 1868, Hélène _fut seulement obsédée. Cette obsession dura donc 18 années_. Au bout de ce temps et pendant 13 _mois_ elle fut _obsédée et possédée tout ensemble_.

De I’obsession et de la possession elle fut complètement délivrée par les exorcismes officiels, à Orléans, le 19 avril, 1869.

Suivirent quatre mois de tranquillité, jusqu’au recommencement volontaire et généreux de ses peines.

A la fin d’août, 1869, elle accepta de la main de Notre Seigneur les tourments d’une nouvelle obsession et possession afin d’obtenir la conversion du célèbre général Ducrot. La conversion obtenue, elle fut délivrée à Lourdes le 3 septembre, 1875, par les prières des 15,000 pèlerins qui s’y trouvaient réunis. _Obsession et possession renouvelées_ avaient duré cinq ans.

Plus jamais, pendant les quarante ans qu’elle avait encore à vivre, elle ne fut possédée; mais elle continua à être obsédée tantôt plus, tantôt moins. Les souffrances de toutes sortes, qu’elle endura alors, eurent pour but d’obtenir le salut et le triomphe du clergé.

Quant aux raisons et au but des premières persécutions diaboliques qu’elle subit pendant dix-neuf ans et dont elle fut délivrée par les exorcismes officiels, ils sont restés inconnus. _Une Possédée Contemporaine_ (1834-1914), pp. 171-2.

[86] A fragment of the soutane of this most holy Pontiff was taken to Hélène and during one of her fits placed upon her forehead. At the contact she cried out: “Le Pape est un saint, oui un grand saint.” (The Pope is a Saint, truly a great Saint!)

[87] Pour y être admis, il faut apporter une ou plusiers hosties consacrées, les remettre au démon qui, sous forme corporelle ou visible, préside l’assemblée. Il faut les profaner d’une manière horrible, adorer le démon lui-même et commettre avec lui et les autres sociétaires les actes d’impudicité les plus révoltants. Trois villes: Paris, Rome, et Tours sont les sièges de cette société infernale.

[88] La seconde possession fut plus terrible que la première. 1ᵉ: Par la durée; la première fut de treize mois, la seconde de cinq ans. 2ᵉ: La première fut adoucie par de nombreuses consolations surnaturelles; la seconde très peu. 3ᵉ: Les dévices abondèrent dans la première; dans la seconde les avanies morales l’emportèrent de beaucoup sur les avanies physiques. _Une Possédée Contemporaine_ (1834-1914), p. 405.

[89] _Spirit Possession_, Henry M. Hugunin, published in Sycamore, Ill., U.S.A.

[90] One should note the implication that science and faith are opposed. Dr. Wilfred T. Grenfell pointedly comments: “This question seems inept. To me the terms are not in antithesis, i.e. logical _v._ spiritual.”

[91] Edited by Huntly Carter. Fisher Unwin, 1920.

[92] Whose contribution, _From Non-Religion to Religion_, opens with the following ineptitude: “I think that the renewal of Spiritualism is mainly due to a real increase in our knowledge of psychical facts.” This phrase could only have been written by one wholly ignorant of mystical theology, and, it would seem, of historical Christianity.

[93] _Spiritualism, Its Present-Day Meaning_, p. 258.

[94] _Idem_, p. 269.

[95] _Idem_, pp. 270-1.

[96] _Idem_, p. 245.

[97] _Idem_, p. 206.

[98] _Idem_, pp. 206-7.

[99] _Idem_, p. 205. The words are those of Father Bernard Vaughan.

[100] “Seventeen Elementary Facts concerning Spiritualism.” _Light_, 21 February, 1925. Here we also have the frank avowal: “Modern Spiritualism is only a revival of phenomena and experiences that were well known in ancient times.” It should be remarked that similar phenomena, believed to be a genuine case of haunting, occurred at the house of Mr. Samuel Wesley, at Epworth, Lincolnshire, in 1716, and attracted universal attention. It is said that the knockings at the house of Parsons, Cock Lane, West Smithfield, in 1760, were proved to be fraud, but I do not know that the case has ever been candidly studied.

[101] She took part in a séance on 25 October, 1860, but this seems to have been exceptional.

[102] _Washington Daily Star_, 7 March, 1893, quoted in _The Medium and the Daybreak_, 7 April, 1893.

[103] In the “educational” primers prepared by certain spiritists for use by children the story of the Fox Sisters is told in glowing colours to a point, but the history of their downfall is suppressed.

[104] He died at Bedford, 5 September, 1892. His control was the spirit Imperator, who claimed to be the prophet Malachias. For a very full biography see Arthur Lillie’s _Modern Mystics and Modern Magic_. London. 1894.

[105] For Mrs. Bassett see _The Medium_, 11 April and 18 April, 1873, pp. 174 and 182; for Miss Showers, _The Medium_, 8 May and 22 May, pp. 294 and 326.

[106] _Medium and Daybreak_, 15 November, 1878, p. 730.

[107] _L’Eclair_, 6 April, 1909.

[108] Dr. Grasset, _L’Occultisme_, pp. 56, _sqq._; p. 424.

[109] _Procès des Spirites_, 8vo. Paris. 1875.

[110] _La Revue Spirite_ and _L’Echo du Mentalisme_, Nov., 1908.

[111] Who apparently believes that Spiritism is authorized by the Scriptures, and that many of the prophets, nay, even Our Divine Lord Himself, were but mediums.

[112] _Light._ Saturday, 21 February, 1925, p. 89.

[113] Organized in 1882 for the scientific examination of “debatable phenomena.”

[114] See the Report presented 11 May, 1922, and published by The Magic Circle, Anderton’s Hotel, Fleet Street.

[115] _The Goligher Circle, May to August, 1921._ Experiences of E. E. Fournier d’Albe, D.SC. London, Watkins, 1922.

[116] _The Classification of Psychic Phenomena_, by W. Loftus Hare. _The Occult Review_, July, 1924, p. 38.

[117] Her real name appears to be Marthe Béraud. Professor Richet is satisfied that in his experiments with this medium at the Villa Carmen (Algiers) in 1905 genuine materialization was effected.

[118] Who, as noted above, specializes in the Ouija-Board and Automatic Writing.

[119] He has written such works as _The New Revelation_, and compiled _The Spiritualists’ Reader_, “A Collection of Spirit Messages from many sources, specially prepared for Short Readings.”

[120] In all of whose documents the distinction is clearly drawn between legitimate scientific investigation and superstitious abuses.