Soon she was a sensation in the neighbourhood, but it took twenty years for her talents to reach the notice of local academic, Professor Ercole Chiaia - and thence of the waiting world. In 1888 he appealed for scientists to investigate her gifts in a letter to the eminent criminologist - and extreme sceptic - Professor Cesare Lombroso. This was a critical moment in Eusapia's career, after which nothing was ever the same for her.
The investigations begin
In 1892 Professor Lombroso, together with five scientific colleagues put the medium through her paces at a series of sittings, finally pronouncing himself satisfied that her phenomena were genuine. This was only a start: the following year a seven-man commission of distinguished academics from several fields was set up under Professor Schiaparelli, director of the University of Milan. After a full seventeen sittings, they pronounced her genuine.
Their published report included this pronouncement:
`It is impossible to count the number of times that a hand appeared and was touched by one of us. Suffice it to say that doubt was no longer possible. It was indeed a living human hand which we saw and touched, while at the same time the bust and the arms of the medium remained visible, and her hands were held by those on either side of her.'vb
Professor Enrico Morselli, who studied Eusapia closely over a long period in his laboratory in Genoa, drew up a list of thirty-nine varieties of phenomena he observed her produce at close quarters and under rigorous test conditions.
Before long, the obscure Neapolitan had become a psychic superstar, famous across the western world. Scientists from as far away as Russia's St Petersburg flocked to Naples to witness her phenomena for themselves - not all credulous fools by any means. Most put her through her paces in a highly critical frame of mind, having searched both her and the premises beforehand very thoroughly. She also visited Rome, Genoa, Palermo, Turin, Paris, Warsaw - and Cambridge, where she was the guest of the Society for Psychical Research (SPR), never known for its credulity.
It was at this point that criticism began to sour Eusapia's career. One of the witnesses was Dr Richard Hodgson, who suspected she was an incorrigible cheat. Although during the experiment he was supposed to control her movements, in fact he relaxed his guard - and Eusapia immediately seized the opportunity to fake the phenomena. As a result, the SPR branded her a fraud, but this created a rift among the international community of psychical researchers: many across Europe declared that they were aware she would fake it if she could, but if denied the opportunity, her phenomena were genuine.
Perhaps tellingly, Camille Flammarion, the leading French astronomer, who also tested Eusapia, noted that as the medium became increasingly tense the phenomena became nastier and more destructive. He wrote:
The sofa came forward when she looked at it, then recoiled before her breath; all the instruments were thrown pell mell upon the table; the tambourine rose almost to the height of the ceiling; the cushions took part in the sport, overturning everything on the table; [one participant] was thrown from his chair. This chair - a heavy dining-room chair of black walnut, with stuffed seat - rose into the air, came up on the table with a great clatter, then pushed off .. 97
Because reports continued to be positive about Eusapia, the SPR examined her again, sending the very sceptical team of Everard Feilding, Hereward Carrington and W. W. Baggally out to Naples. But after holding seances at the Hotel Victoria, even they were compelled to admit defeat, concluding that phenomena including the movement of objects, mysterious lights, raps and materializations were due to an agency `wholly different from mere physical dexterity on her part.' Feilding was moved to write:
For the first time I have the absolute conviction that our observation is not mistaken. I realize as an appreciable fact of life that, from an empty curtain, I have seen hands and heads come forth, and that behind the empty curtain I have been seized by living fingers, the existence and position of the nails of which were perceptible. I have seen this extraordinary woman, sitting outside the curtain, held hand and foot, visible to myself, by my colleagues, immobile, except for the occasional straining of a limb while some entity within the curtain has over and over again pressed my hand in a position clearly beyond her reach 9s
However, despite this glowing endorsement - and from such a very unlikely source - Eusapia went on to cheat again, and was caught once more. This was during her seven-month tour of the US in 1909, when an investigator managed to get under the cabinet curtain and saw that `she had simply freed her foot from her shoe and with an athletic backward movement of the leg was reaching out and fishing with her toes for the guitar and the table in the cabinet.'99
Yet the contradictions multiplied. Even Herbert Thurston, the great conjuror and scourge of fake mediums (and contributor to Samri Frikell's classic sceptics' guide, Spirit Mediums Exposed) had to admit that table levitations in her presence: were not due to fraud and were not performed by the aid of her feet, knees or hands.' °°
Levitation is a particularly interesting phenomenon. Montague Summers fully believed that while saints reveal their holiness by rising unaided into thin air - the seventeenth-century monk Joseph of Cupertino, later canonized, regularly flew some distance, to the high altar or the tops of trees101 - anyone else who exhibited similar phenomena must be acting under Satanic power. However, this seems unlikely. Even Summers would have been most perplexed when, some years ago, there was a playground craze for levitation in which groups of schoolchildren would levitate one of their number using a simple, invented pseudo-magical ritual. There is no doubt that it works, and that real people have floated over the heads of their friends without benefit of special effects, trickery or even a safety net. The ability to flout even the law of gravity by just about anyone in the right frame of mind (whatever that might be) removes the phenomenon of levitation from the exclusivity of either the annals of the saints or the history of witches.
However, another of Eusapia Palladino's rare talents takes us back to the unpleasant aspects of physical mediumship, almost to necromancy.
Ingenious ectoplasm
Interestingly, Eusapia herself admitted that she sometimes cheated, explaining - perhaps ingeniously - that sceptics could will her to do so when she was in the highly susceptible state of deep trance. However, many of her admirers suggested that some of the accusations of cheating could be the result of an error - that as the 'ectoplasm' that exuded from her often took the shape of hands and feet, perhaps that is what her accusers saw moving suspiciously.
Ectoplasm was a greyish-white substance, often similar to mucus, that allegedly oozed from all the orifices of the entranced medium, like something that might be more successfully banished by penicillin than an exorcist. The ectoplasm would gradually take the shape of human faces or figures, which sitters often recognized as their deceased loved ones. However, the phenomenon appears to be a thing of the past: sceptics say it no longer appears in seances because fake mediums are afraid modem infra-red photography would reveal their grubby secrets to the world. The eminent astrophysicist and active psychical researcher, Glasgow's Professor Archie Roy, told me many years ago that when he managed to come close to some ectoplasm it `smelt like B.O.' By no means a sceptic, Professor Roy added, `Which wasn't surprising, because of where it was kept .. 1102
Most known ectoplasm turned out to be nothing more than lengths of cheesecloth, regurgitated, or expelled from other orifices, which says more for the mediums' powers of muscle control than for evidence of the afterlife. However, some photographs of alleged ectoplasm show some other kind of substance - unknown or at least unidentified - at work as a moving and growing hand or face. It seems quite horrible and proves nothing, certainly not the existence of an afterlife, but it could just as easily be paranormal as suspiciously normal.
In the case of Eusapia Palladino, her ectoplasm turned itself into useful rods and levers, known as `pseudopods', which were seen under conditions of infra-red photography, to raise objects and tilt tables. (And significantly
, not even Herbert Thurston suggested that these were real rods and levers, somehow secreted about the medium's person.)
At many of Eusapia's seances, humanoid phantoms materialized, apparently created out of ectoplasm, and were seen and felt by investigators. Professor Morselli and fellow researchers witnessed an astonishing example of this on 1 March 1902 in Genoa. The professor examined the medium closely for smuggled aids, then tied her to a camp bed very thoroughly. She remained tied up although in `fairly good light' six ghostly figures appeared.
Professor Charles Richet, a world-renowned physiologist and Nobel Laureate joined in the general endorsement of her gifts, saying: `More than 30 very sceptical scientific men were convinced, after long testing, that there proceeded from her body material forms having the appearance of life.' 103 Dr Joseph Venzano would agree: at a seance he held on 16 June 1901, several ghostly hands materialized and stroked the dumbfounded sitters. Then the disembodied hands took hold of Venzano's:
When my hand, guided by another hand, and lifted upwards, met the materialized form, I had immediately the impression of touching a broad forehead, on the upper part of which was a quantity of rather long, thick, and very fine hair. Then, as my hand was gradually led upwards, it came in contact with a slightly aquiline nose, and, lower still, with moustaches and a chin with a peaked beard.
From the chin, the hand was then raised somewhat, until, coming in front of the open mouth, it was gently pushed forward, and my forefinger, still directed by the guiding hand, entered the cavity of the mouth, where it was caused to rub against the margin of the upper dental arch, which, towards the right extremity, was wanting in four molar teeth.104
The astounded Dr Venzano recognized the face he had just felt as that of a deceased relative. Unsure of which teeth the man had missing, he checked his dental records - and discovered they were four molars ...
However, it was only in Italy that Eusapia continued to be praised. After her exposure as a cheat in the US, her fate was sealed in the Anglo-Saxon world. She died in 1918, an enigma to the end, her apparent triumphs still debated today. But despite her cheating and the weirdness of her phenomena, Eusapia represented what may be seen as a typical Luciferan raft of miracle: always ambiguous, equivocal, perhaps shifting rapidly from positive to negative and back again. Professor Richet wrote tellingly:
... we are now dealing with observed facts which are nevertheless absurd; which are in contradiction with facts of daily observation; which are denied not by science only, but by the whole of humanity - facts which are rapid and fugitive, which take place in semi-darkness, and almost by surprise; with no proof except the testimony of our senses, which we know to be often fallible. After we have witnessed such facts, everything concurs to make us doubt them. Now, at the moment when these facts take place they seem to us certain, and we are willing to proclaim them openly; but when we return to ourself, when we feel the irresistible influence of our environment, when our friends all laugh at our credulity - then we are most disarmed, and we begin to doubt.105 May it not all have been an illusion? May I not have been grossly deceived? ... And then, as the moment of the experiment becomes more remote, that experiment which once seemed so conclusive gets to seem more and more uncertain, and we end by letting ourselves be persuaded that we have been the victims of a trick.106
It may be apt at this point to quote Dr Margaret Mead, who declared to the American Association for the Advancement of Science: `The whole history of scientific advancement is full of scientists investigating phenomena the Establishment did not believe were there.' 107
To dare to boldly go where man has never even considered being is the mark of the fearless Luciferan, seeker and maker, quester in both triumph and despair. And with the coming of the Enlightenment, a new kind of mage arose and courageously saluted God - but this time made in his own image.
CHAPTER SIX
Do What Thou Wilt
As the West crawled towards the Age of Enlightenment, when the likes of Locke, Voltaire, Newton and Hume's secular religion of rationalism began to draw hearts and minds on its often precarious journey away from the medieval mindset, a wave of both Luciferan invention and discovery and quasi-Satanic decadence was unleashed - although, as Colin Wilson points out, the eighteenth century boasted little actual magic.' It was as if, after all those years in the iron grip of the ecclesiastical authorities a dam had broken, and the energy released had to find its own level quickly, be it in the form of exciting new discoveries in chemistry or medicine, or the grim trappings of an orgiastic faux Black Mass. Yet the Dark Ages of clerical oppression were not over: the Inquisition still had the power to torture and kill, and `witches' were still being condemned by both the Catholic and Protestant ignorant - on both sides of the Atlantic.
In Salem,' Massachusetts, for one year beginning in 1692 a terrible contagion of witch hysteria swept not one, but twenty-three communities, ending with 141 people arrested - including a fouryear-old child who was clapped in irons - nineteen hanged, one legally crushed to death and many more traumatized and robbed of their health, peace of mind and property.
The craziness allegedly began when the Reverend Samuel Parris' slave Tituba instructed his ten- and eleven-year old daughters about voodoo, although that may well be a convenient excuse. In any case, the girls began to convulse and act in ways that could `only' mean demonic possession - and that, in turn, could only mean terrible news for their community.
As the girls' accusations spread to other localities and the tragic harvest of their hysteria began to fill the jails, one of the accused, John Proctor, wrote a beseeching letter to the authorities, including the now-legendary witch-finder Cotton Mather, from Salem Prison on 23 July, 1692:
The innocency of our Case with the Enmity of our Accusers and our Judges, and Jury, whom nothing but our Innocent blood will serve their turn, having Condemned us already before our Tryals, being so much more incensed and engaged against us by the Devil, makes us bold to Beg and Implore your Favourable Assistance of this our Humble Petition to his Excellency, That if it be possible our Innocent Blood may be spared, which undoubtedly otherwise will be shed, if the Lord doth not mercifully step in. The Magistrates, Ministers, Jewries, and all the People in general, being so much inraged and incensed against us by the Delusion of the Devil, which we can term no other, by reason we know in our own Consciences, we are all Innocent Persons. Here are five Persons who have lately confessed themselves to be witches, and do accuse some of us, of being along with them at a Sacrament [witches' Sabbat], since we were committed into close Prison, which we know to be Lies. Two of the 65 are (Carriers Sons) Youngmen, who would not confess any thing till they tyed them Neck and Heels till the Blood was ready to come out of their Noses, and 'tis credibly believed and reported this was the occasion of making them confess that they never did, by reason they said one had been a Witch a Month, another Five Weeks, and that their Mother had made them so, who had been confined here this nine Weeks. My son William Proctor, when he was examin'd, because he would not confess that he was Guilty, when he was Innocent, they tyed him Neck and Heels till the Blood gushed out of his Nose, and would have kept him so 24 hours, if one more Merciful than the rest, had not taken pity on him, and caused him to be unbound. These actions are very like the Popish Cruelties. They have already undone us in our Estates [seized money and property of the accused], and that will not serve their turns, without our Innocent Bloods. If it cannot be granted that we can have our trials at Boston, we humbly beg that you would endeavour to have these Magistrates changed ... and begging also and beseeching you would be pleased to be here, if not all, some of you at our Trials, hoping thereby you may be the means of saving the shedding [of] our Innocent Bloods, desiring your prayers to the Lord in our behalf, we rest your Poor Afflicted Servants,
JOHN PROCTOR ETC.3
Note that Proctor describes the local people as being `incensed against us by delusion of the Devil', the complete reversal of how the accusers understood the situation
: as experience took its dreadful toll, like all innocent `witches' Satan was embodied by those who accused them of worshipping him. And, speaking to a solid Puritan audience, Proctor also points out - with total justification - that `these actions are very like the Popish cruelties'.
Cruelty is no respecter of religion once the Devil is let in to rampage throughout a community via a fundamentalist belief in him, tempered by not a shred of humour, individual conscience or intelligence. Lucifer is not to be found in Salem - but once the Devil has been conjured, he is free to take over minds. And then humans go into swarm mode.
Although Proctor's petition caused the authorities to reconsider their criteria for dealing with `witches', it came too late for him and his fellow prisoners, who were hanged.
Montague Summers notes that while the godly Salem residents fasted, the witches were supposed to have indulged in `a Sacrament that day at a house in the Village, and that they had Red Bread and Red Drink.'4 He adds: `This "Red Bread" is certainly puzzling" - but not if seen as the desperate invention of an accused witch eager to placate the authorities with ever more fanciful accounts of satanic goings-on. Summers also asserts that the Rev. George Burroughs, accused by eight witches of `being an Head Actor at some of their Hellish Rendezvouses' `certainly officiated at their ceremonies',' for several of the residents testified to seeing him do so. By that time, however, sworn testimony, had come to be utterly worthless.
Tellingly, as the hysteria spiralled out of control, the girls' power craze meant they finally overstepped themselves and accused the governor's wife of witchcraft - an unwise move. When writs were issued for slander, the girls fled. Their `possession' was miraculously over.
Lessons about persecution and injustice were not well learnt: the succeeding centuries saw countless lynchings of poor blacks,' while America in the twentieth century suffered the McCarthyite antiCommunist `witch-hunts' and the later epidemic of accusations of satanic ritual abuse, mainly by fundamentalist Christian social workers. Arthur Miller's classic play The Crucible (1953), while outwardly about the Salem witch hysteria, is in fact an allegory for the McCarthyite House Committee on Un-American Activities.'
The Secret History of Lucifer: And the Meaning of the True Da Vinci Code Page 25
