The Humbugs of the World

“Is the spirit present whose name is on this?”

Dropping that and taking another:

“On this?”

So he handles all the papers without getting a response. During this time, however, he has dexterously “palmed” one of the ballots, which – while telling the investigator to be patient, as the spirits would doubtless soon come – he opens with his left hand, on his knee, under the edge of the table.

A mere glance enables him to read the name. Refolding the paper, and retaining it in his hand, he remarks:

“I will touch the ballots again, and perhaps one of them will be designated this time.”

Dropping among the rest the one he had “palmed,” he soon picks it up again, whereat three loud “raps” are heard.

“That paper,” says he to the investigator, “probably contains the name of the spirit who rapped; please hold it in your hand.”

Then seizing a pencil, he writes a name, which the investigator finds to be the one contained in the selected paper.

If the ballots are few in number, a blank is put with the pile, when the medium “palms” one, else the latter might be missed.

It seems the spirits can never give their names without being reminded of them by the investigator, and then they are so doubtful of their own identity that they have but little to say for themselves.

One medium to whom I have already alluded, after a sojourn of several years in California – whither he went from Boston, seeking whom he might humbug – has now returned to the East, and is operating in this city. Besides answering sealed letters, he furnishes written “communications” to parties visiting him at his rooms – a “sitting,” however, being granted to but one person at a time. His terms are only five dollars an hour.

Seated at a table in a part of the room where is the most light, he hands the investigator a strip of blank, white paper, rather thin and light of texture, about a yard long and six inches wide, requesting him to write across one end of it a single question, addressed to a spirit-friend, then to sign his own name, and fold the paper once or twice over what he has written. For instance:

“Brother Samuel: – Will you communicate with me through this medium? William Franklin.”

To learn what has been written, the medium lays the paper down on the table, and repeatedly rubs the fingers of his right hand over the folds made by the inquirer. If that does not render the writing visible through the one thickness of paper that covers it, he slightly raises the edge of the folds with his left hand while he continues to rub with his right; and that admits of the light shining through, so that the writing can be read. The other party is so situated that the writing is not visible to him through the paper, and he is not likely to presume that it is visible to the medium; the latter having assigned as a reason for his manipulations that spirits were able to read the questions only by means of the odylic, magnetic, or some other emanation from the ends of his fingers!

Having learned the question, of course the medium can reply to it, giving the name of the spirit addressed; but before doing so, he doubles the two folds made by the inquirer, and, for a show of consistency, again rubs his fingers over the paper. Then more folds and more rubbing – all the folding, additional to the inquirer’s, being done to keep the latter from observing, when he comes to read the answer, that it was possible for the medium to read the question through the two folds of paper. The answer is written upon the same strip of paper that accompanies the question.

The medium requires the investigator to write his questions each on a different strip of paper; and before answering, he every time manipulates the paper in the way I have described. When rubbing his fingers over the question, he often shuts the eye which is toward the inquirer – which prevents suspicion; but the other eye is open wide enough to enable him to read the question through the paper.

Should a person write a test-question, the medium could not answer it correctly even if he did see it. In his “communications” he uses many terms of endearment, and if possible flatters the recipient out of his common-sense, and into the belief that “after all there may be something in it!”

Should the inquirer “smell a rat,” and take measures to prevent the medium from learning, in the way I have stated, what question is written, he (the medium) gets nervous and discontinues the “sitting,” alleging that conditions are unfavorable for spirit-communication.

CHAPTER XII

SPIRITUAL “LETTERS ON THE ARM.” – HOW TO MAKE THEM YOURSELF. – THE TAMBOURINE AND RING FEATS. – DEXTER’S DANCING HATS. – PHOSPHORESCENT OIL. – SOME SPIRITUAL SLANG

The mediums produce “blood-red letters on the arm” in a very simple way. It is done with a pencil, or some blunt-pointed instrument, it being necessary to bear on hard while the movement of writing is being executed. The pressure, though not sufficient to abrade the skin, forces the blood from the capillary vessels over which the pencil passes, and where, when the reaction takes place, an unusual quantity of blood gathers and becomes plainly visible through the cuticle. Gradually, as an equilibrium of the circulation is restored, the letters pass away.

This “manipulation” is generally produced by the medium in connection with the ballot-test. Having learned the name of an investigator’s spirit-friend, in the manner stated in a previous article, the investigator is set to writing some other names. While he is thus occupied, the medium quickly slips up his sleeve under the table, and writes on his arm the name he has learned.

Try the experiment yourself, reader. Hold out your left arm; clench the fist so as to harden the muscle a little, and write your name on the skin with a blunt pencil or any similar point, in letters say three-quarters of an inch long, pressing firmly enough to feel a little pain. Rub the place briskly a dozen times; this brings out the letters quickly, in tolerably-distinct red lines.

On thick, tough skins it is difficult to produce letters in this way. They might also be outlined more deeply by sharply pricking in dots along the lines of the desired letters.

Among others who seek to gain money and notoriety by the exercise of their talents for “spiritual” humbuggery, is a certain woman, whom I will not further designate, but whose name is at the service of any proper person, and who exhibited not long since in Brooklyn and New York. This woman is accompanied by her husband, who is a confederate in the playing of her “little game.”

She seats herself at a table, which has been placed against the wall of the room. The audience is so seated as to form a semicircle, at one end of which, and near enough to the medium to be able to shake hands with her, or nearly so, sits her husband, with perhaps an accommodating spiritualist next to him. Then the medium, in an assumed voice, engages in a miscellaneous talk, ending with a request that some one sit by her and hold her hand.

A skeptic is permitted to do that. When thus placed, skeptic is directly between the medium and her husband, and with his back to the latter. The husband plays spirit, and with his right hand – which is free, the other only being held by the accommodating spiritualist – pats the investigator on the head, thumps him with a guitar and other instruments, and may be pulls his hair.

The medium assumes all this to be done by a spirit, because her hands are held and she could not do it! Profound reasoning! If any one suggests that the husband had better sit somewhere else, the medium will not hear to it – “he is a part of the battery,” and the necessary conditions must not be interfered with. Sure enough! Accommodating spiritualist also says he holds husband fast.

A tambourine-frame, without the head, and an iron ring, large enough to pass over one’s arm, are exhibited to the audience. Medium says the spirits have such power over matter as to be able to put one or both those things on to her arm while some one holds her hands.

The party who is privileged to hold her hands on such occasion, has to grope his way to her in the dark. Having reached her, she seizes his hands, and passes one of them down her neck and along her arm, saying:

“Now you know there is no ring already there!”

Soon after he feels the tambourine-frame or ring slide over his hand and on to his arm. A light is produced in order that he may see it is there.

When he took her hands he felt the frame or ring – or at any rate, a frame or ring – under his elbow on the table, from which place it was pulled by some power just before it went on to his arm. Such is his report to the audience. But in fact, the medium has two frames, or else a tambourine, and a tambourine-frame. She allows the investigator to feel one of these.

She has, however, previous to his taking her hands, put one arm and head through the frame she uses; so that of course he does not feel it when she passes his hand down one side of her neck and over one of her arms, as it is under that arm. Her husband pulls the tambourine from under the investigator’s elbow; then the medium gets her head back through the frame, leaving it on her arm, or sliding it on to his, and the work is done!

She has also two iron rings. One of them she puts over her arm and the point of her shoulder, where it snugly remains, covered with a cape which she persists in wearing on these occasions, till the investigator takes her hands (in the dark) and feels the other ring under his elbows; then the husband disposes of the ring on the table, and the medium works the other one down on to her arm. The audience saw but one ring, and the person sitting with the medium thought he had that under his elbow till it was pulled away and put on the arm!

Some years ago, a man by the name of Dexter, who kept an oyster and liquor saloon on Bleecker street, devised a somewhat novel exhibition for the purpose of attracting custom. A number of hats, placed on the floor of his saloon, danced (or bobbed up and down) in time to music. His place was visited by a number of the leading spiritualists of New York, several of whom were heard to express a belief that the hats were moved by spirits! Dexter, however, did not claim to be a medium, though he talked vaguely of “the power of electricity,” when questioned with regard to his exhibition. Besides making the hats dance, he would (apparently) cause a violin placed in a box on the floor to sound, by waving his hands over it.

The hats were moved by a somewhat complicated arrangement of wires, worked by a confederate, out of sight. These wires were attached to levers, and finally came up through the floor, through small holes hidden from observation by the sawdust strewn there, as is common in such places.

The violin in the box did not sound at all. It was another violin, under the floor, that was heard. It is not easy for a person to exactly locate a sound when the cause is not apparent. In short, Mr. Dexter’s operations may be described as only consisting of a little well-managed Dexterity!

A young man “out West,” claiming to be influenced by spirits, astonished people by reading names, telling time by watches, etc., in a dark room. He sat at a centre-table, which was covered with a cloth, in the middle of the room. Investigators sat next the walls. The name of a spirit, for instance, would be written and laid on a table, when in a short time he pronounced it. To tell the time by a watch, he required it to be placed on the table, or in his hand. With the tablecloth over his head, a bottle of phosphorated oil enabled him to see, when not the least glimmer of light was visible to others in the room.

If any of the “spiritualist” philosophers were to be asked what is the philosophy of these proceedings, he would probably reply with a mess of balderdash pretty much like the following:

“There is an infinitesimal influence of sympathy between mind and matter, which permeates all beings, and pervades all the delicate niches and interstices of human intelligence. This sympathetic influence working upon the affined intelligence of an affinity, coagulates itself into a corporiety, approximating closely to the adumbration of mortality in its highest admensuration, at last accuminating in an accumination.”

On these great philosophic principles it will not be difficult to comprehend the following actual quotation from the Spiritual Telegraph:

“In the twelfth hour, the holy procedure shall crown the Triune Creator with the most perfect disclosive illumination. Then shall the creation in the effulgence above the divine seraphemal, arise into the dome of the disclosure in one comprehensive revolving galaxy of supreme created beatitudes.”

That those not surcharged with the divine afflatus may be able to get at the meaning of the above paragraph, it is translated thus:

“Then shall all the blockheads in the nincompoopdome of disclosive procedure above the all-fired leather-fungus of Peter Nephninnygo, the gooseberry grinder, rise into the dome of the disclosure until coequaled and coexistensive and conglomerate lumuxes in one comprehensive mux shall assimilate into nothing, and revolve like a bob-tailed pussy cat after the space where the tail was.”

What power there is in spiritualism!

I shall be glad to receive, for publication, authentic information, from all parts of the world in regard to the doings of pretended spiritualists, especially those who perform for money. It is high time that the credulous portion of our community should be saved from the deceptions, delusions, and swindles of these blasphemous mountebanks and impostors.

CHAPTER XIII

DEMONSTRATIONS BY “SAMPSON” UNDER A TABLE. – A MEDIUM WHO IS HANDY WITH HER FEET. – EXPOSÉ OF ANOTHER OPERATOR IN DARK CIRCLES

Considerable excitement has been created in various parts of the West by a young woman, whose name need not here be given, who pretends to be a “medium for physical manifestations.” She is rather tall and quite muscular, her general manner and expression indicating innocence and simplicity.

The “manifestations” exhibited by her purport to be produced by Samson, the Hebrew champion and anti-philistine.

In preparing for her exhibition, she has a table placed sideways against the wall of the room, and covered with a thick blanket that reaches to the floor. A large tin dishpan, with handles (or ears,) a German accordeon, and a tea-bell are placed under the table, at the end of which she seats herself in such a way that her body is against the top, and her lower limbs underneath, her skirts being so adjusted as to fill the space between the end legs of the table, and at the same time allow free play for her pedal extremities. The blanket, at the end where she sits, comes to her waist and hangs down to the floor on each side of her chair. The space under the table is thus made dark – a necessary condition, it is claimed – and all therein concealed from view. The “medium” then folds her arms, looks careless, and the “manifestations” commence. The accordeon is sounded, no music being executed upon it, and the bell rung at the same time. Then the dishpan receives such treatment that it makes a terrible noise. Some one is requested to go to the end of the table opposite the “medium,” put his hand under the blanket, take hold of the dishpan, and pull. He does so, and finds that some power is opposing him, holding the dishpan to one place. Not being rude, he forbears to jerk with all his force, but retires to his seat. The table rises several inches and comes down “kerslap,” then it tips forward a number of times; then one end jumps up and down in time to music, if there is any one present to play; loud raps are heard upon it, and the hypothetical Samson has quite a lively time generally. Some of the mortals present, one at a time, put their fingers, by request, against the blankets, through which those members are gingerly squeezed by what might be a hand, if there was one under the table. A person being told to take hold of the top of the table at the ends, he does so, and finds it so heavy that he can barely lift it. Setting it down, he is told to raise it again several inches; and at the second lifting it is no heavier than one would naturally judge such a piece of furniture to be. Another person is asked to lift the end furthest from the medium; having done so, it suddenly becomes quite weighty, and, relaxing his hold, it comes down with much force upon the floor. Thus, by the power – exercised beneath the table – of an assumed spirit, that piece of cabinet-ware becomes heavy or light, and is moved in various ways, the medium not appearing to do it.

In addition to her other “fixins,” this medium has a spirit-dial, so called, on which are letters of the alphabet, the numerals, and such words as “Yes,” “No,” and “Don’t know.” The whole thing is so arranged that the pulling of a string makes an index hand go the circuit of the dial-face, and it can be made to stop at any of the characters or words thereon. This “spirit-dial” is placed on the table, near the end furthest from the medium, the string passing through a hole and hanging beneath. In the end of the string there is a knot. While the medium remains in the same position in which she sat when the other “manifestations” were produced, communications are spelled out through the dial, the index being moved by some power under the table that pulls the string. A coil-spring makes the index fly back to the starting-point, when the power is relaxed at each indication of a character or word. The orthography of these “spirits” is “bad if not worse.”

Now for an explanation of the various “manifestations” that I have enumerated.

The medium is simply handy with her feet. To sound the accordeon and ring the bell at the same time, she has to take off one of her shoes or slippers, the latter being generally worn by her on these occasions. That done, she gets the handle of the tea-bell between the toes of her right foot, through a hole in the stocking, then putting the heel of the same foot on the keys of the accordeon, and the other foot into the strap on the bellows part of that instrument, she easily sounds it, the motion necessary to do this also causing the bell to ring. She can readily pass her heels over the keys to produce different notes. She is thus able to make sounds on the accordeon that approximate to the very simple tune of “Bounding Billows,” and that is the extent of her musical ability when only using her “pedals.”

To get a congress-gaiter off the foot without using the hands is quite easy; but how to get one on again, those members not being employed to do it, would puzzle most people. It is not difficult to do, however, if a cord has been attached to the strap of the gaiter and tied to the leg above the calf. The cord should be slack, and that will admit of the gaiter coming off. To get it on, the toe has to be worked into the top of it, and then pulling on the cord with the toe of the other foot will accomplish the rest.

The racket with the dishpan is made by putting the toe of the foot into one of the handles or ears, and beating the pan about. By keeping the toe in this handle and putting the other foot into the pan, the operator can “stand a pull” from an investigator, who reaches under the blanket and takes hold of the other handle.

To raise the table, the “medium” puts her knees under and against the frame of it, then lifts her heels, pressing the toes against the floor, at the same time bearing with her arms on the end. To make the table tip forward, one knee only is pressed against the frame at the back side. The raps are made with the toe of the medium’s shoe against the leg, frame, or top of the table.

What feels like a hand pressing the investigator’s fingers when he puts them against the blanket, is nothing more than the medium’s feet, the big toe of one foot doing duty for a thumb, and all the toes of the other foot being used to imitate fingers. The pressure of these, through a thick blanket, cannot well be distinguished from that of a hand. When this experiment is to be made, the medium wears slippers that she can readily get off her feet.

To make the table heavy, the operator presses her knees outwardly against the legs of the table, and then presses down in opposition to the party who is lifting, or she presses her knees against that surface of the legs of the table that is toward her, while her feet are hooked around the lower part of the legs; that gives her a leverage, by means of which she can make the whole table or the end furthest from her seem quite heavy, and if the person lifting it suddenly relaxes his hold, it will come down with a forcible bang to the floor.

To work the “spirit-dial,” the medium has only to press the string with the toe of her foot against the top of the table, and slide it (the string) along till the index points at the letter or word she wishes to indicate. The frame of the dial is beveled, the face declining toward the medium, so that she has no difficulty in observing where the index points.

After concluding her performances under the table, this medium sometimes moves her chair about two feet back and sits with her side toward the end of the table, with one leg of which, however, the skirt of her dress comes in contact. Under cover of the skirt she then hooks her foot around the leg of the table and draws it toward her. This is done without apparent muscular exertion, while she is engaged in conversation; and parties present are humbugged into the belief that the table was moved without “mortal contact” – so they report to outsiders.

This medium has a “manager,” and he does his best in managing the matter, to prevent “Samson being caught” in the act of cheating. The medium, too, is vigilant, notwithstanding her appearance of carelessness and innocent simplicity. A sudden rising of the blanket once exposed to view her pedal extremities in active operation.

Another of the “Dark Circle” mediums gets a good deal of sympathy on account of her “delicate health.” Her health is not so delicate, however, as to prevent her from laboring hard to humbug people with “physical demonstrations.” She operates only in private, in presence of a limited number of people.

A circle being formed, the hands of all the members are joined except at one place where a table intervenes. Those sitting next to this table place a hand upon it, the other hand of each of these parties being joined with the circle. The medium takes a position close by the table, and during the manifestations is supposed to momentarily touch with her two hands the hands of those parties sitting next to the table. Of course, she could accomplish little or nothing if she allowed her hands to be constantly held by investigators; so she hit upon the plan mentioned above, to make the people present believe that the musical instruments are not sounded by her. These instruments are within her reach; and instead of touching the hands of those next the table with both her hands, as supposed, she touches, alternately, their hands with but one of hers, the other she expertly uses in sounding the instruments.

Several years ago, at one of the circles of this medium, in St. John’s, Mich., a light was suddenly introduced, and she was seen in the act of doing what she had asserted to be done by the “spirits.” She has also been exposed as an impostor in other places.

As I have said before, the mediums always insist on having such “conditions” as will best enable them to deceive the senses and mislead the judgment.

If there were a few more “detectives” like Doctor Von Vleck, the whole mediumistic fraternity would soon “come to grief.”

CHAPTER XIV

SPIRITUAL PHOTOGRAPHING. – COLORADO JEWETT AND THE SPIRIT-PHOTOGRAPHS OF GENERAL JACKSON, HENRY CLAY, DANIEL WEBSTER, STEPHEN A. DOUGLAS, NAPOLEON BONAPARTE, ETC. – A LADY OF DISTINCTION SEEKS AND FINDS A SPIRITUAL PHOTOGRAPH OF HER DECEASED INFANT, AND HER DEAD BROTHER WHO WAS YET ALIVE. – HOW IT WAS DONE

In answer to numerous inquiries and several threats of prosecution for libel in consequence of what I have written in regard to impostors who (for money) perform tricks of legerdemain and attribute them to the spirits of deceased persons, I have only to say, I have no malice or antipathies to gratify in these expositions. In undertaking to show up the “Ancient and Modern Humbugs of the World,” I am determined so far as in me lies, to publish nothing but the truth. This I shall do, “with good motives and for justifiable ends,” and I shall do it fearlessly and conscientiously. No threats will intimidate, no fawnings will flatter me from publishing everything that is true which I think will contribute to the information or to the amusement of my readers.