Although Stuart Cumberland (1857-1922) was renowned for his mind-reading skills, he was a staunch critic of related spiritualist practices. He claimed that many seances and other events that he had seen confirmed his suspicions that 'the chief basis of the movement was money-making'. So he decided to launch his own campaign to uncover the truth about the methods of spirit-mediums, and in this work, published in 1918, he explains many mediums' tricks, such as making tables move using special silk thread, not spiritual aid. He lectured about the subject in places ranging from Cambridge University to Lambeth Palace, and attributed his own success to his ability to read muscle movement, rather than any supernatural communication. Providing a fascinating picture of the changing spiritualist movement, this work illustrates the extent of the social and political influence of some spiritualists, but also how credibility about their practices was being challenged.
Lajos (Ludwig) Blau (1861-1936) was a professor at the Landesrabbinerschule (Hungarian rabbinical seminary) in Budapest. His published work covers biblical studies, Masoretic studies and the Talmud, but his interests in Jewish history also extended to archaeology and folklore. This book, originally published in Strasburg in 1898 but reissued here in its second edition (Berlin, 1914), was the first comprehensive study of Jewish magic from the biblical period to the early middle ages, and is still regarded as an authoritative guide. Blau discusses who practised magic, its beneficial and destructive purposes, and magical techniques and objects including herbs, amulets, spells, the tetragram, and the evil eye, as well as methods for counteracting their effects. He supports his arguments by extensive references to early sources. The material he presents is essential for an understanding of the medieval Kabbalah, and is also relevant to comparative work on ancient Egyptian magic.
Intended as a supplement to Sir Walter Scott's 1830 Letters on Demonology and Witchcraft, this 1832 publication seeks to explain and expose the science behind the alleged 'magic' of spiritualists and conjurors. David Brewster (1781-1868), a Scottish natural philosopher and historian of science, was highly regarded in his lifetime but has since faded into obscurity. Penned at the request of Scott, Brewster's friend and neighbour, this book follows an epistolary structure, consisting of thirteen letters each addressing and exposing different aspects of the alleged supernatural activity, in keeping with the format of Scott's publication. Brewster's subject matter includes optics, magic lanterns, automata, alchemy, fire-breathing, spontaneous combustion, spectral illusions and various other phenomena. In each case he carefully outlines how this 'magic' is created with optical illusion, narcotic drugs, gas inhalation, and chemical tricks. The book offers an intriguing insight into nineteenth-century attitudes towards the supernatural.
First published in 1888, this biography relates the remarkable life of Scottish-born medium Daniel Dunglas Home (1833-1886). Descended from a long line of reputed seers, Home was easily the most well known and sought-after of the spiritualists of his day. Famous for his ability to levitate and communicate with the deceased, Home carved out an illustrious career for himself, conducting seances for Napoleon III, Elizabeth Barrett Browning (whose husband Robert lampooned Home as 'Mr Sludge the Medium'), Tolstoy, and Queen Sophia of the Netherlands among others. Written by Home's second wife, Julie de Gloumeline, this book seeks to set the celebrated medium apart from his contemporaries by outlining the truth and purpose behind Home's supernatural exploits. D. D. Home provides a fascinating and personal insight into an enigmatic figure who, in the twenty-five years he worked as a medium, was never exposed as a fraud.
In 1888 the University of Pennsylvania sponsored the first ever American archaeological expedition to Mesopotamia, to Nippur, about 160 km south of Baghdad. Among the artefacts discovered were the remains of over 100 inscribed bowls from the early centuries CE. Some contain unidentifiable writing, but most carry spiral inscriptions of exorcism texts in one of three Aramaic dialects and scripts: that of the Babylonian Talmud, a Syriac dialect, and Mandaic. This book, first published in 1913, contains transcriptions and annotated translations of texts from forty of the bowls, together with an inscription found on a human skull, and 41 illustrations. A substantial introduction sets the material in the broader context of Hellenistic magic. The author traces the bowl magic back to ancient Babylonian sorcery, and explores its relations with cuneiform religious texts and Greek magical papyri, emphasising its culturally eclectic character and the diversity of its users.
Sir Walter Scott (1771-1832) is best known for his poetry and for historical novels such as Ivanhoe and Rob Roy, but he also had a lifelong fascination with witchcraft and the occult. Following a spell of ill-health, Scott was encouraged by his son-in-law, publisher J. G. Lockhart, to put together a volume examining the causes of paranormal phenomena. This collection of letters, first published in 1830, is notable for both its scope (examining social, cultural, medical and psychological factors in peoples' paranormal experiences) and its clear, rational standpoint. Scott explores the influence of Christianity on evolving views of what is classified as 'witchcraft' or 'evil', and he explains the many (often innocuous) meanings of the word 'witch'. Written with palpable enthusiasm and from a strikingly modern perspective, this volume explores a range of topics including fairies, elves and fortune-telling as well as inquisitions and witch trials.
Chauncy Hare Townshend (1798-1868), poet and collector, was a well-connected friend of Robert Southey and Charles Dickens. He became fascinated with Mesmerism while in Germany and went on to popularise it in England. This book, first published in 1840, was his passionate defence of Mesmerism. Developed in the late eighteenth century by Franz Mesmer, Mesmerism was a kind of hypnosis based on the theory of animal magnetism. With its spiritual associations and uncanny effects, it was an extremely controversial topic in the nineteenth century and its practitioners were widely considered fraudsters. Townshend describes in detail the mental states Mesmerism induces, which he identifies as similar to a state of sleepwalking. Perhaps most fascinating are the eye-witness accounts describing experiments carried out by Townshend on the continent, in which he hypnotised his subjects into feeling his own sensations and knowing things they could not know.
Anna Mary Howitt Watts (1824-1884) was a painter and writer, and the daughter of William Howitt (1792-1879), one of the subjects of this double biography. Justinus Kerner (1786-1862) was an inspiration to both Howitt and his daughter. A German poet, trained as a doctor, he became famous both as a patron of the arts and an early pioneer of the spiritualist movement. This account of Kerner's life is full of vivid descriptions of ghostly apparitions and supernatural events. Howitt, a popular writer and radical local politician who was raised a Quaker, became increasingly attracted to spiritualism after the deaths of two of his sons. Watts' book, written after her father's death and first published in 1883, is more than a memoir of a beloved parent. As a record of the beliefs of the spiritualists it provides essential information about early Victorian attitudes to this world and beyond.
Born Alphonse Louis Constant, French magician Eliphas Levi (1810-75) wrote prolifically on the occult sciences. His hugely popular Dogme et rituel de la haute magie, published in French in 1854, was translated into English by Arthur Edward Waite (1857-1942) in 1896. In the present work, Waite condenses Levi's two volumes into one. The first part outlines Levi's theory of the doctrine of transcendent magic and discusses a wide range of magical phenomena, including bewitchment, Kabbalah and alchemy. The second part focuses on the practical aspects of ritual and ceremony in Western occult philosophy. Waite, a mystic and occult historian, edited several alchemical and magical texts for publication in the wake of the mid-nineteenth century occult revival. His translation is accompanied by a preface outlining Levi's colourful career. The original two-volume French edition is also reissued in the Cambridge Library Collection.
Jean Eugene Robert-Houdin (1805-71) is often called the father of modern conjuring. His name was later adopted by magician and escape artist Harry Houdini, whose highly sceptical expose of Victorian spiritualism is also published in this series. The best-known magician of his time, Robert-Houdin toured France, England and Germany, performed for Queen Victoria, and was sent to French Algeria by Napoleon III to demonstrate the perceived superiority of French magic to the local shamans. This book, originally published in 1868, is devoted primarily to coin and card tricks, but Robert-Houdin also describes many other magical tricks and includes a history of conjuring. In 1877 the book appeared in this English translation by Louis Hoffmann (1839-1919). Hoffmann (real name Angelo John Lewis, a barrister) had published his own guide to magic in 1876, and both books caused controversy for revealing the secrets of stage magicians in such unprecedented detail.
The Frankfurt physician Georg Kloss (1787-1854) was an avid bibliophile and a Freemason. In 1835 his large collection of early printed books was sold by Sotheby's in London, as his extra-curricular interests had shifted from incunabula to the history of freemasonry. He went on to publish several scholarly books on the subject, of which this bibliography (Frankfurt, 1844) was the first. Mentioned by Frederick Leigh Gardner in 1911 as 'excellent though exceedingly scarce', it records over 5,000 books, documents and references relating to freemasonry. These date from 1723 to 1835, and many are very rare, having been printed in tiny quantities. Kloss's bibliography is organised thematically, with sections devoted to topics including Masonic history, ritual, rules and regional jurisdictions (notably France), and related movements including theosophy, kabbalah, the Templars and the Rosicrucians. It also contains indexes of lodges and of authors, translators and composers.
Published in 1874, this collection of reports by the chemist and scientific journalist Sir William Crookes (1832-1919) describes his controversial research into psychic forces. In 1870, Crookes decided that science had a duty to study preternatural phenomena associated with spiritualism, and he spent the next four years carrying out experiments which tested famous mediums including D. D. Home, Kate Fox and Florence Cook. This fascinating work describes Crookes' witnessing of the movement of bodies at a distance, rappings, changes in the weights of bodies, levitation of individuals and automatic writing. Although he was strongly criticised by his contemporaries, Crookes would not be deterred from his psychical research, demonstrating that he thought all natural phenomena worthy of scientific investigation. A great experimentalist, Crookes refused to be bound by tradition and convention, and his story reveals one of the important episodes in the history of the spiritualist movement.
The political philosopher and writer William Godwin (1756-1836), who was also the husband of writer Mary Wollstonecraft and father of Mary Shelley, was known for his philosophical works and novels. In this work, originally published in 1834, Godwin turns to the issue of the supernatural, and to some of the famous - and sometimes unexpected - people associated with it. He begins by defining some magic practices, such as divination, astrology, and necromancy, giving examples of the latter from the Bible. The remainder of the work consists of brief sketches of people and places involved in the occult world, beginning in the Ancient Middle East and Greece, surveying the Christian era in Europe, and ending with the New England witch trials. In a remarkable work of synthesis, he discusses apparently supernatural episodes in the lives of many historical figures, from Socrates and Virgil to Joan of Arc and James I.
This is the final book written by the seventeenth-century occultist and alchemist, Thomas Vaughan (1621-66). Originally published under Vaughan's penname, Eugenius Philalethes, in 1655, the work found a new audience in the Rosicrucian circles of the nineteenth century, when William Wynn Westcott, Supreme Magus of the Society, republished the volume in 1896 with a commentary by an associate, S. S. D. D. 'I have read many Alchemical Treatises', its annotator comments, 'but never one of less use to the practical Alchemist than this.' For its later readers, however, the value of the text lay in its insights into the history of hermetic thought rather than its alchemical advice. An important work of occultist philosophy in both its seventeenth- and nineteenth-century contexts, it purports to reveal nothing less than the origin of all life. The paragraph-by-paragraph commentary in turn demonstrates the history of its reception and interpretation.
William Newnham (1790-1865) was a general medical practitioner, also qualified as an apothecary, who played a prominent role in his profession and was widely recognised for his skill. His particular medical interest lay within the fields of gynaecology and obstetrics, although he also published several papers on topics including phrenology and human magnetism. This 1830 publication contains a series of essays he had recently written for The Christian Observer. In them, Newnham argues that dreams, visions, apparitions and other apparently spiritual manifestations, whether good or bad, arise from physiological rather than supernatural causes. He provides evidence that the effects on the brain from disease, medications (including nitrous oxide and opium) and trauma, causing 'disturbance of brainular function', can produce such experiences. Anticipating criticism, he insists that the light of science benefits true religion rather than undermining it, contrasting 'real Christianity' with 'superstitious' creeds including Catholicism, Islam and Hinduism.
Joseph Ennemoser (1787-1854) was born in Tyrol and, after fighting in the Tyrolean rebellion and the Napoleonic wars, qualified as a physician in Berlin. He later became professor at the recently founded University of Bonn, and eventually opened a successful medical practice in Munich. Ennemoser was a leading figure in the then highly fashionable field of 'animal magnetism' (popularised by Mesmer in the later eighteenth century) and hypnosis, and his emphasis on the connection between the mind and physical health foreshadowed Freud's development of psychoanalysis. The holistic views of the mesmerists incorporated ideas both from natural philosophy and from German Romanticism, and Ennemoser and his contemporaries wrestled with the problem of integrating materialist and mystical viewpoints. In this 1842 publication, Ennemoser analyses the relationship between 'animal magnetism', nature and religion, focusing on phenomena including visions, their physiological and psychological explanations, and the application and effects of 'magnetic' treatments.
Chemist and illusionist John Henry Pepper (1821-1900) lectured at the Royal Polytechnic Institution in London, and incorporated experiments, illusions and magic lanterns into his popular science lectures. In 1862 he developed a stage-show illusion called 'the ghost'. This involved using strategically placed pieces of glass and specific lighting in order to create the illusion of ghostly figures on stage. The illusion was immensely popular in the second half of the nineteenth century - it was visited by royalty, and Pepper's show toured to America, Canada and Australia. In this book, first published in 1890, Pepper details the history of 'the ghost' and the process of carrying out the illusion. 'Pepper's Ghost' is considered to be a precursor to cinema, and this book will be of interest to those studying the development of popular nineteenth-century culture, the 'entertainment industry', and the origins of cinema.
Although famous throughout Europe for his mind-reading skills, Stuart C. Cumberland (1857-1922) was a staunch critic of the 'rascality' of some spiritualist practices and their practitioners. He claimed that many of the seances and other events which he had experienced were merely fraudulent money-making impostures. He wrote several books on his life as a thought-reader, in which he also revealed the techniques of fake mediums and psychics. (His That Other World, of 1918, is also reissued in this series.) In this 1888 work, Cumberland narrates his own history and career and describes some of his most memorable seances. One of these took place in the House of Commons, where Cumberland subjected none other than the prime minister at the time, W. E. Gladstone, to having his thoughts read. Their encounter made a great impression on the author, who found Gladstone one of his most remarkable subjects.
Charles Piazzi Smyth (1819-1900) was appointed to the post of Astronomer Royal for Scotland and Regius Professor of Astronomy at Edinburgh University in 1846. He was respected for his practical work, and his Teneriffe, an Astronomer's Experiment (1858) is also reissued in this series. However, this book, first published in 1864, is testimony to the author's interest in 'pyramidology', and although it was so popular in his own lifetime that it was reprinted five times, his eccentric interpretation of the data he had collected by measuring all aspects of the Great Pyramid of Giza damaged his scientific reputation. Smyth was convinced that the British measurement standard of an inch as a basic unit of length was associated with the sacred cubit of the Bible. This measure was supposedly incorporated in the Pyramid, which he claimed was built under divine guidance by the Ancient Israelites, and enshrined scientific information.
'A pioneer of modern anthropology', A. C. Haddon (1855-1940) contributed to the fields of embryology and evolutionary science before turning his interests to human civilisation and its history. In this work, first published in 1910, Haddon makes use of his wide-ranging knowledge of folk rituals and religious beliefs to introduce readers to basic principles of sympathetic magic, divination, talismanic powers and fetishism. A strong believer in the importance of preserving local religious practices and beliefs, Haddon uses the work to document customs from Britain to West Africa, America to Australia. Topics include forms of contagious magic, premised on a mutual influence between objects; amulets and talismans; magical names and words; and divination. In the second portion of the book, devoted to fetishism, Haddon offers an authoritative description of the fetish as a 'habitation, temporary or permanent, of a spiritual being', establishing basic definitions for an important field of cultural research.
The journalist and author W. H. Davenport Adams (1828-91) established a reputation for himself as a popular science writer, translator and lexicographer. He also wrote several children's books. In this 1889 work, Adams gives a general introduction to alchemy in Europe and traces the development of magic and alchemy in England from the fourteenth century onwards. Initially the disciplines were persecuted by the Church and met with 'the prejudice of the vulgar', languishing throughout the sixteenth and seventeenth centuries. In Book 1 Adams portrays the English 'magicians' Roger Bacon, whom he considers to have been ahead of his contemporaries; John Dee and William Lilly, astrologists of the sixteenth and seventeenth centuries, respectively; and the English Rosicrucians. Book 2 is a historical account of witchcraft in England and Scotland, from the middle ages to the witch trials of the seventeenth century, and includes a chapter on witchcraft in literature.
Eduard von Hartmann (1842-1906) had expected to follow his father's military career, but an injury forced him to reassess his ambitions. Torn between music and philosophy, he settled on the latter and in 1869 published his first book, The Philosophy of the Unconscious, which proved a great success. Published in 1885 as the period saw an enormous rise in the popularity of spiritualism, this work attempts to give psychological explanations for all occult phenomena, including subjective delusions as well as 'objective' physical manifestations, without resorting to hypotheses of ghosts, demons or trickery. C. C. Massey, a leading theosophist and translator of the work, wrote, 'Now for the first time, a man of commanding intellectual position has dealt fairly by us as an opponent.' This work will appeal to anyone with an interest in the growth of spiritualism and the philosophical and metaphysical debates of the nineteenth century.
A leading German theosophical writer, Karl Kiesewetter (1854-95) produced a number of works on esotericism and occult beliefs and practices. This book, first published in 1891, remains one of the most extensive histories of modern esotericism. In his account of its development, Kiesewetter focuses on a number of historical figures who were, in his opinion, highly influential in the field. He discusses the Renaissance esotericism of Heinrich Cornelius Agrippa (1486-1535) and devotes much consideration to Paracelsus (1493-1541), whom he considers to be 'the Luther of medicine'. He also engages with the system of pneumatology developed by Emanuel Swedenborg (1688-1772) and quotes extensively from the works of Jacob Bohme (1575-1624) and other German writers on pneumatology. Also included in this historical overview of modern occultism is the work of Andrew Jackson Davis (1826-1910), who was a leading figure within nineteenth-century American spiritualism.
First published in 1869, this book describes the spiritualist activity of Scottish-born Daniel Dunglas Home (1833-86), who emerged as a medium in the United States in the wake of the Fox sisters' alleged 'spirit rappings' in the mid-nineteenth century. Written by the Irish journalist and politician Windham Thomas Wyndham-Quin, Lord Adare (1841-1926), who befriended Home in 1867, the book records Adare's observations of seventy-eight spiritualist sittings over two years, and reports verbatim the conversations between Home and the spirits with whom he was allegedly in contact. Adare also describes Home's supernatural interactions away from the formal setting of a seance. The accounts were originally written as private reports to Adare's father, the landowner and archeologist Edwin Wyndham-Quin, third Earl of Dunraven. Dunraven was deeply interested in spiritualist activity and wrote the introduction to this work, which also includes a classification of all spiritualist phenomena.
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