A singular incident is narrated by Mrs. Houdini and is incorporated in Mr. Kellock’s biography. Shortly after his marriage, Houdini took his girl wife and his brother to a lonely place, where he halted them upon a bridge at midnight. When the hour came he made them both raise their hands in the air and said to them, “Beatrice, Dash, raise your hands to heaven and swear that both of you will be true to me. Never betray me in any way, so help you God!” I would not put too much stress upon this incident. It may have been the considered act of one who already had some strange and secret knowledge which he foresaw might be used in the future and might be surprised by those around him.
I would not, in probing this difficult problem, pass too lightly over the considered words of the rabbi, that he had a wondrous power and did not himself understand it. This phrase fits very exactly into what has been stated to me by those who were nearest to him in life. “If it was so, he did not know it,” they have answered when I hinted at my conclusions. It seems hard to comprehend, and yet there may be something in this view. He was not a clear thinker, and he had no logical process in his mind. That surely is evident when in the same breath he denies all mediumship and claims to have discovered the greatest medium in America; or when he scoffs at spirit pictures but brings me a very indifferent one which he had taken himself. Imagine that such a man finds himself one minute inside a box; there is an interval of semi-trance during which his mind is filled with a vague feeling of confused effort, and then he finds himself outside the box. There is no obvious intervention of spirits, or of any outside force, but it just happens so. He has the same power in emerging from fetters, but he has no sort of philosophy by which he can explain such things. If we could imagine such a very strange and unlikely state of things as that, it would, at least, have the merit that it would give some sort of honest and rational explanation of a good deal which at present is dark. It is no unusual thing for a medium to fail to understand his own results, but it would certainly seem almost incredible that anyone could have such results for many years and never correlate them with the experience of others. I, as his former friend, would welcome such an explanation if it could be sustained.
But how does the good rabbi know that he did not understand it? Only one man could say with authority, but he has passed away with closed lips, leaving, however, many signs behind for those who have the wit to follow them. There is one thing certain, and that is that the fate of the Davenports must have been a perpetual warning to Houdirii. They had been ruined and hunted off the stage because it was thought that their claim was psychic. If his powers were to be drawn from that source, and if he were to avoid a similar fate, then his first and fundamental law must be that it be camouflaged in every possible way, and that no one at all should know his secret. If this be granted, a great many disconnected points become at once a connected whole. We see what he meant when he said that his own wife did not know how he produced his effects. We understand the voice of which he spoke. We comprehend dimly the unknown power of the rabbi. We can even imagine that a campaign against mediums, fortified by the knowledge that false mediums do exist, would be an excellent smoke-screen, though probably he had never thought out what view the unseen powers might take of suctfa transaction, any more than he calculated upon the interposition of Walter in the case of the conspiracy against the Crandons. I cannot say that all this is certain. I can only say that it covers the facts as I know them.
Of course, I know that he had a trick-box. I know also who constructed it, and the large amount that he paid for it. When I know also that he could do his escapes equally well in any local box, I am not inclined to attach much importance to the matter. He was a very astute man, and what he did he would do thoroughly, but he became too careless in his methods as he found he could do them with impunity.
Houdini is curiously contradictory in his account of the methods of Davenport. In his book A Magician among the Spirits, he says:
“Their method of releasing themselves was simple. When one extended his feet the other drew his in, thus securing slack enough in the wrist rope to permit working their hands out of the loops. The second brother was released by reversing the action,”
But, as I have shown, in a letter to me he said:
“I know for a positive fact that it was not essential for them to release the bonds in order to obtain manifestations.”
So the previous explanation would seem to have been a fake in order to conceal the real one.
In another letter he says:
“I am afraid I cannot say that all of their work was accomplished by spirits.”
The “all” is suggestive. I would be the last to suggest that all of Davenport’s or indeed that all of Houdini’s work could be due to spirits. For that matter, we have to remember that we are ourselves spirits here and now, and that a man may very well be producing psychic effects without going beyond his own organism. It is in this sense that I suspect the Houdini results as being psychic, and I do not at all insist upon the interposition of outside forces.. The two things are not far apart, however, and very easily slide into each other. There is, I hold, the medium’s use of his own power, there is a vague borderland, and there is a wide world beyond where his power is used by forces outside himself. I am convinced, for example, that raps may be produced voluntarily by a medium by a psychic effort, and I am equally convinced that at another stage these same raps may be used for purposes quite beyond his knowledge or control.
Is it possible for a man to be a very powerful medium all his life, to use that power continually, and yet never to realise that the gifts he is using are those which the world calls mediumship? If that be indeed possible, then we have a solution of the Houdini enigma. One who knew him well and worked with him often wrote to me as follows:
“Often he would get a difficult lock. I would stand by the cabinet and hear him say: ‘This is beyond me.’ After many minutes, when the audience became restless, I would say, ‘If there is anything in this belief in Spiritism why don’t you call on them to assist you?’ And before many minutes had passed Houdini had mastered the lock. He never attributed this to psychic help. He just knew that that particular instrument was the one to open that lock, and so he did all his tricks.”
It is only fair to state, however, that this correspondent, who was in a good position to know, would not admit the mediumship. And yet if “that particular instrument” was, as stated, an appeal to spirits, it seems difficult to claim that the result was natural.
I would not limit my hypothesis to the idea that it was only when he met the Davenports that he first developed these strange powers. He seems only to have met Ira in 1909, and he had certainly done many marvellous feats himself before then. But the history and object-lesson of the Davenports must have been well known to him, and have shown him what to avoid.
In putting forward such a view as I have here expressed it is natural that a critic should demand that I should show that similar results to those of Houdini have actually been produced by psychic power. Of this there can be no possible doubt upon the part of anyone who has studied the subject. I have already mentioned the case of the Davenports who were so badly treated by the English mob, and so maligned by Maskelyne and other English conjurers who produced a feeble imitation of their results and called it an exposure. They freed themselves with the greatest ease from metal bands as well as from the tightest ligatures. Such results can only be obtained by the passage of matter through matter — of the wrist for example through the metal — and though such a thing may seem inconceivable to the prosaic scientist of to-day, he would have pronounced wireless or flying to be equally impossible a generation or so in the past. We seem to need no spirit intervention here, but to be within the region of the latent powers of the human organism in peculiarly constituted individuals. There is, I believe, a constructive and a destructive power in thought alone which is akin to that “faith which moves mountains.” What sort of a vibration it can be which is shot out from the human
brain and separates for a moment the molecules of that solid object towards which it is directed I do not know, but the results are clear and perhaps in the near future the cause may become equally so. From personal observation I have assured myself that mediums in sealed bonds can cast those bonds, walk about the room, and be found later with the sealed bonds as before. If they could get out by a trick I see no way in which they could get back. I am forced, therefore, to predicate the existence of such a dematerialising and reconstructing force, which would amply cover most of the phenomena both of the Davenports and of Houdini. Such a force was demonstrated also in the experiments which were made with Slade by Zöllner and three other German professors, and described by him in his Transcendental Physics. In this book many instances, closely observed, of the passage of matter through matter were recorded, accompanied by the interesting observation that the phenomenon was accompanied often by heat and a strong smell of burning.[Footnote: Transcendental Physics, by Prof. Zöllner (English translation) p.113 ] Bellachini, the Court conjurer, deposed that the results he saw were out of the region of conjuring altogether.[Footnote: Vide appendix of the above book.] But suppose that Slade had gone round the world doing such things and allowing people to believe that they were tricks, while confusing the public by mixing them up with real tricks, would not his position have been very close to that of Houdini? We come, however, upon a more advanced class of phenomenon when we consider the case of the passage of a human body through a solid obstacle and its reassembly on the other side. If I can show that such cases have upon most unquestionable evidence occurred then I shall have got a possible line upon Houdini’s performance. In the April number of Psychic Science there is the report by an American lady, Mrs. Hack, of the phenomena at a circle sitting in the Castle Millesimo, which is near Genoa. Mrs. Hack was herself present, as were the well-known Professor Bozzano, and other first-class witnesses. The Marquis Centurione Scotto, the owner of the castle, was one of the company. Suddenly in the midst of the proceedings he vanished from his chair. His friends were horrified. They searched the room and the castle, but he was gone. Finally, after hours of agitation he was found in a deep trance in an outhouse, which was separated by several locked doors from the main building. He was led back; and had no recollection how he had got there. Such in a few words is the gist of a case which was closely observed and fully reported. In it a human body is passed through several solid obstacles and reassembled on the other side. How does this differ from the passage of Houdini’s body through wooden planks, brick walls, paper bags, glass tanks, or whatever else was used to confine him?[Footnote: These remarkable experiences are more fully described in Mrs. Hack’s Modern Psychic Mysteries (Rider). ]
In Mr. Campbell Holms’ book, The Facts of Psychic Science, which is, and will be always, a most exact and valuable book of reference, there are a number of cases given where people have been transported through solid objects. Inexperienced and foolish people may jeer, but they will find it easier to do so than to refute the evidence. For example, upon June 3rd, 1871, Mrs. Guppy was floated from her own house in Highbury, and appeared upon the table of a room at 61 Lambs Conduit Street, where a séance was being held behind locked doors. A document was signed by the eleven sitters to testify to the fact and they had no possible object in perjuring themselves about the matter. Mrs. Guppy said that the last thing she could remember was sitting with her friend Miss Neyland. That lady deposed that Mrs. Guppy had suddenly vanished from her sight. Four of the sitters accompanied Mrs. Guppy home and heard what her friend had to say. It is difficult to find any flaw in such evidence and it would certainly have been conclusive in a court of law had it been a criminal case. But surely such a transposition is more remarkable than any of Houdini’s, and had she done similar things in public her reputation would have been similar to his own.
In another case, that of Mr. Henderson, a photographer, quoted by Mr. Campbell Holms and described in the Spiritual Magazine of 1874 (p. 22), no less than ten persons saw him vanish from a room, while nine others deposed to his arrival almost instantaneously at a point more than a mile distant. The idea that these nineteen witnesses can be disregarded is surely an impossible one, and yet here again we have evidence of the possibility by psychic means of passing a human body through solid obstacles by a process of dematerialisation and reassembly. I could quote a number of other cases, but the sum of it all is that Houdini’s exploits, which are inexplicable in any other way, come into line at once if we compare them with other well-attested examples of psychic power. When one adds this evidence to the various other indications of similar powers which I have assembled here, the case seems to me to be greatly strengthened.
That Houdini’s performances were on a different level from those of other magicians is shown by the fact that men who took a pride in fathoming such problems, and who were usually successful, were utterly foiled in their attempts to explain them in any reasonable way. Thus Mr. H. L. Adam, an English journalist who is an expert in such matters, writes to me that he could understand much that was done by Maskelyne and others, but
“I have never been able to discover anything about Houdini’s tricks. Why? I have stood quite near him on the stage during the performances of many of his tricks, but it was like looking at a brick wall, so impenetrable were they. I remember on one occasion, while Houdini was waiting at the side of the stage ready for his ‘turn,’ he sat in a chair, threw his head back, closed his eyes, and appeared plunged in the profoundest meditations. A few moments before he had been talking confidentially to me. After the lapse of perhaps ten minutes, he ‘came to’ and continued his conversation with me as though nothing had intervened.”
“Houdini once suggested to me that he should, by way of advertisement, profess to ‘give away’ his handcuff trick, which I was to publish. But it struck me that the volunteered so-called explanation, which included a hidden key, was too feeble to be convincing, and it was never developed. This was the nearest approach he ever came to discussing any of his secrets with me.”
Here again in that trance-like condition before a performance we seem to get a glimpse of some psychic influence.
Houdini continually admitted that there were psychic things which he could not understand. I would say in parenthesis that one may be a strong medium oneself and yet have very small understanding of other people’s phenomena. That was conspicuous in the case of D. D. Home. Here is a Houdini story told by Don Ryan[Footnote: New York American, February 11th, 1928.]:
“Houdini had gone in a spiritualist church in Los Angeles, taking a camera-man, who carried a camera concealed. They made themselves inconspicuous till the witching hour at which the ghost was accustomed to walk. The hour came and with it the spirit. The leader of the group was holding conversation with the invisible spirit when the camera was trained on the spot without the knowledge of anybody save Houdini and his photographer.
“The developed plate which Houdini showed me revealed a well-defined transparent human figure draped in white.
“‘I can’t explain it and I don’t know what to think of it,’ said Houdini that day, and I could see that the thing had made a decided impression on him.
“‘It’s no more astonishing than your staying under water for an hour and a half in a lead-lined coffin,’ I told him.
“‘Ah,’ replied Houdini,’ but I know how that is done.’”
The attempts upon the part of his brother-magicians to give some sort of explanation of Houdini’s feats only serve to deepen the mystery. Mr. Howard Thurston, for whose opinion I have respect, for he seemed to me to be the only American conjurer who had some real accurate knowledge of psychic matters, says that his feats all come within the power of advanced conjuring. I know that feats with the same name do so, but I venture to express the opinion that such feats as Houdini did have never been explained and are in an altogether different class. So too, Mr. Will Goldston, who is well known and respected as an authority on conjuring, has actually described in a book h
ow they are done. Here again he seems to me to be describing the accepted method, which by no means covers Houdini’s results. To show the inadequacy of Mr. Goldston’s “explanations”[Footnote: Sunday Express, November 7th, 1926. ] he says in talking of the escape under water, “Without giving away his secrets I may say that he was always practically out of the box before it reached the water.” Considering that the screwed and corded box was in full sight of hundreds of spectators as it sank beneath the waves, it is difficult to accept such a solution as this. I admit that I am at a disadvantage when opposed to the technical knowledge of such men as Goldston and Thurston, but on the other hand I have my own technical and expert knowledge of psychic possibilities, and I put up a case for consideration and discussion.
He had, as already stated, a sitting with the medium Eva, and under the stringent and very deterrent conditions imposed by the London Psychical Research Society, which will be found described in their unsatisfactory and self-contradictory report, he did seem to have made acquaintance with ectoplasm in its very humblest form. He says in a letter to me written the next morning (June 22nd, 1920):
“They made Eva drink a cup of coffee and eat some cake (I presume to fill her up with some food-stuff), and after she had been sewn into the tights, and a net over her face, she manifested.
1. “Some froth-like substance, inside of net, ‘twas long, about five inches, she said it was elevated, but none of us four watchers saw it ‘elevate.’
Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated) Page 1375
