Historic Ghosts and Ghost Hunters

by H. Addington Bruce

It was realized that no mere analysis of alleged experiences in the past would do; that what was needed was a rigid scrutiny of present-day manifestations of a seemingly supernormal character, and the collection of a mass of well authenticated evidence sufficient to justify inferences and conclusions. Earnestly and bravely the friends went to work, and before long had the satisfaction of finding an invaluable assistant in the person of Edmund Gurney, another Cambridge man and an enthusiast in all matters metaphysical.

At first, to be sure, Gurney entered into psychical research in a half-hearted, quizzical way, expecting to be amused rather than instructed. And he derived little encouragement from the investigations carried on by Sidgwick, Myers, and himself in the field of spiritistic mediumship. Fraud seemed always to be at the bottom of the phenomena produced in the séance room. But his interest was suddenly and permanently awakened by the discovery, following several years spent in patiently collecting evidence, of facts pointing to the possibility of thought being communicated from mind to mind by some agency other than the recognized organs of sense. At once he made it his special business to accumulate data bearing on this point, his labors ultimately leading him into an exhaustive examination of hypnotism, as he found that the hypnotic trance seemed peculiarly favorable to "thought transference," or "telepathy."

Meantime, the example of this little Cambridge group had been followed by other investigators; and in 1876, before no less dignified and conservative a body than the British Association for the Advancement of Science, the proposal was made that a special committee be appointed for the systematic examination of spiritistic and kindred phenomena. The idea was broached by Dr. W. F. Barrett, professor of physics at the Royal College of Science, Dublin, and was warmly seconded by Dr. Alfred Russel Wallace and Sir William Crookes, two distinguished scientists who had already made adventures in psychical research and were destined to wide renown as ghost hunters.

For some reason nothing was done at the time; but five years later Professor Barrett renewed his suggestion, asking Myers and Gurney if they would join him in the formation of such a society. That, they replied, they would gladly do, provided Sidgwick could be induced to accept its presidency. Having long before realized that the field was too extensive for thorough exploration by any individual, however gifted, Sidgwick willingly gave his consent. And accordingly, in January, 1882, the now celebrated Society for Psychical Research was formally organized, its first council including, besides Sidgwick, Myers, Gurney, and Barrett, such men as Arthur J. Balfour, afterward Prime Minister of Great Britain; the brilliant Richard Hutton; Prof. Balfour Stewart; and Frank Podmore, than whom no more merciless executioner of bogus ghosts is wielding the ax to-day.

Unfortunately, the first council also numbered several avowed spiritists, notably the medium Stainton Moses; and the society's birthplace was in the rooms of the British National Association of Spiritualists. These two facts created a wide-spread suspicion that the society was actually nothing more than an adjunct to the spiritistic movement. Nor was confidence wholly restored by the hasty withdrawal of the spiritistic representatives as soon as they learned that strictly scientific methods of inquiry were to prevail; or by the accession, as honorary members, of national figures like W. E. Gladstone, John Ruskin, Lord Tennyson, A. R. Wallace, Sir William Crookes, and G. F. Watts.

To the scientific as well as the popular consciousness, the society was little better than an assemblage of cranks, with strangely fantastic notions, and only too likely to lose its mental balance and help ignorant and superstitious people to lose theirs. Conscious, however, of the really serious and important nature of their enterprise, and cheered by Gladstone's comforting assurance that no investigation of greater moment to mankind could be made,[R] the members of the society applied themselves zealously to the business that had brought them together.

Sensibly enough, they adopted the principle of specialization and division of labor. While one group carried on experiments designed to prove or disprove the telepathic hypothesis, another engaged in a systematic examination of the alleged facts of clairvoyance. A third, in its turn, under the skilful guidance of Gurney, investigated the phenomena of the hypnotic trance, with results unexpectedly beneficial to medical science. A special committee was also appointed to collect and sift evidence as to the reality of apparitions and hauntings, making whenever possible personal examinations of the seers of the visions and the places of their occurrence. Finally, there were various subcommittees of inquiry into the physical phenomena of spiritism,—the knockings, table turnings, production of spirit forms, and similar marvels of the Dunglas Home type of "medium." From the outset, these subcommittees demonstrated the value of psychical research, as a protection to the interests of society, by exposing, one after another, the fraudulent character of the pretended intermediaries between the seen and the unseen world.

In this region of inquiry no one was more successful than a recruit from distant Australia, by name Richard Hodgson. Hodgson, unlike Sidgwick and Myers and many others of his associates, had not engaged in psychical research from the hope that the truths of the Bible might thereby be demonstrated. His motive was that of the detective eager to unravel mysteries. From his boyhood he had had a singular fondness for solving tricks and puzzles of all sorts; and when, in 1878, he came to England to complete his education at Cambridge, he naturally gravitated into the company of Sidgwick, Myers, and Gurney, as men busied in an undertaking that appealed to his detective instinct. He was radically different from them in temperament and point of view—not at all mystical, full of animal spirits, fond of all manner of sports, and interested in occult subjects only so far as they furnished working material for his nimble and inquiring mind. The Cambridge trio, however, took kindly to him, invited him to join the Society for Psychical Research, and two years after its formation were instrumental in sending him to India to investigate the methods of Madam Blavatsky, the high priestess of the theosophic movement which was then winning adherents throughout the civilized world.

From this inquiry he returned to England with an international reputation as a detective of the supernatural. With the aid of two disgruntled confederates of the theosophist leader, he had demonstrated the falsity of the foundations on which her claims rested, and had shown that downright swindling constituted a large part of her stock in trade. With redoubled ardor he now plunged into the task of exposing the spiritistic mediums plying their vocation in England, and for this purpose enlisted the assistance of a professional conjurer, S. J. Davey, who was also a member of the Society for Psychical Research.

Davey, after a little practice, succeeded in duplicating by mere sleight of hand many of the most impressive feats of the mediums; doing this, indeed, so well that some spiritists alleged that he was in reality a medium himself. Hodgson, for his part, by clever analysis of the Davey performances and of the feats of Davey's mediumistic competitors, brought home to his colleagues in the Society for Psychical Research a lively sense of the folly of depending on the human eye as a detector of fraudulent spiritistic phenomena. His crowning triumph came with his exposure of Eusapia Paladino, the Italian medium who is still enjoying an undeserved popularity on the European continent.