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Haunted Visions
This page intentionally left blank
Haunted Visions
Spiritualism and American Art

Charles Colbert

university of pennsylvania press

philadelphia
 Copyright © 2011 University of Pennsylvania Press

All rights reserved. Except for brief quotations used

for purposes of review or scholarly citation, none of this
book may be reproduced in any form by any means without
written permission from the publisher.

Published by
University of Pennsylvania Press
Philadelphia, Pennsylvania 19104-4112
www.upenn.edu/pennpress

Printed in the United States of America

on acid-free paper
2 4 6 8 10 9 7 5 3 1

Library of Congress Cataloging-in-Publication Data

Colbert, Charles, 1946–

Haunted visions : spiritualism and American art / Charles Colbert. — 1st ed.
p. cm.
Includes bibliographical references and index.
ISBN 978-0-8122-4325-3 (hardcover : alk. paper)
1. Art, American—19th century. 2. Spiritualism—United States—History. 3.
Spiritualism in art. I. Title.
N6510.C65 2011
701'.08—dc22 2011001800
 Contents

List of Illustrations vii

Introduction: The History and Teachings of Spiritualism 1

Chapter 1. Who Speaks for the Dead? 21

Chapter 2. Reenchanting America 61

Chapter 3. Revelations by Daylight 92

Chapter 4. Ghostly Gloamings 122

Chapter 5. Land of Promise 153

Chapter 6. Romantic Conjurations 182

Chapter 7. The Critic as Psychic 210

Chapter 8. Lessons in Clairvoyance 233

Postscript 250

Notes 257

Selected Bibliography 303

Index 315

Acknowledgments 321
This page intentionally left blank
 Illustrations

1. “Psychic State,” from Davis, Magic Staff 5

2. Paul, Evangelist Campmeeting 7
3. “Fowler’s Phrenological Head” 9
4. Carter, “Col. Matt Clary and Attendant Spirits” 13
5. Tombstone of Mary Barber 22
6. Milleson, “Apotheosis” 24
7. Tombstone of Hannah Chapman 25
8. Tombstone of Stella Heywood 27
9. Mrs. Blair, “Bouquet of Flowers” 28
10. Barber (attr.), “From Holy Mother Wisdom to
Elder Ebenezer” 30
11. Anderson, “Spirit Carrie Miller” 31
12. Dexter, Bust of Theodore Lyman 33
13. Powers, Mary Sargent Duncan 39
14. Powers, Proserpine 41
15. Powers, Elizabeth Gibson Powers 42
16. Powers, Martha Endicott Peabody Rogers 43
17. Powers, Cornelius Vanderbilt 44
18. Hosmer, Puck 48
19. Hosmer, Will o’ the Wisp 51
20. Bowman Mausoleum 54
viii Illustrations

21. Giovanni Turini, John Bowman 55

22. Interior of Bowman Mausoleum 56
23. Bowman House 57
24. Apport, “Old Roman lamp” 59
25. Story, Libyan Sibyl 63
26. Powers, Fisher Boy 71
27. Powers, America 74
28. Powers, California 76
29. “Mental—Spirituelle” 79
30. Quidor, Money Diggers 80
31. Hosmer, Oenone 87
32. Mount, “Spirit Drawing” 95
33. William Mount, “Portable Studio, Diary” 101
34. William Mount, Long Island Farmhouses 104
35. Shepard Mount, Old Double Door 106
36. Lane, The Western Shore with Norman’s Woe 112
37. “The Sun of the Universe” 113
38. “Norman’s Woe” 114
39. Church, The Wreck 118
40. Whistler, Symphony in White, No. 2 128
41. Whistler, Arrangement in Black: Lady Archibald Campbell 131
42. Whistler, Arrangement in Black: Senor Pablo de Sarasate 134
43. Whistler, Arrangement in Black and Gold: Robert
de Montesquiou-Fezensac 137
44. Whistler, Nocturne in Blue and Silver 141
45. Tintoretto, Origin of the Milky Way 146
 Illustrations ix

46. Inness, Valley of the Olives 156

47. Residence of O. S. Fowler 158
48. Inness, Lake Nemi 160
49. Inness, Ampezzo Pass, Titian’s Home 163
50. Photograph of Portrait of Ella Leamon-Leach 168
51. Inness, Sundown 174
52. Inness, Home at Montclair 176
53. Johnny Appleseed 181
54. Fuller, Fedelma 191
55. Fuller, Winifred Dysart 193
56. Ryder, Joan of Arc 197
57. Ryder, Jonah 199
58. Ryder, Siegfried and the Rhine Maidens 201
59. Heidelberg Electric Belt 203
60. Ryder, Toilers of the Sea 205
61. Ryder, Moonlit Cove 208
62. Whistler, Caprice in Purple and Gold 220
63. Sarcophagus or large urn with cover 221
64. Fra Angelico, Coronation of the Virgin 223
65. Corot, Balmy Afternoon 226
66. Jarves, James Jackson Jarves 230
67. Henri, Laughing Child 239
68. Henri, Spanish Gypsy Mother and Child 241
69. Morse, Gallery of the Louvre 252
70. Rimmer, Interior/Before the Picture 253
This page intentionally left blank
 Introduction

The History and Teachings of Spiritualism

The flourishing of Spiritualism in the second half of the nineteenth century

coincided with a growing willingness on the part of many Americans to
hold the fine arts in high esteem. The simultaneity was not entirely for-
tuitous. Puritan austerity and republican simplicity seemed increasingly
passé to the consumer culture that emerged in the Victorian era. But old
mores had to be replaced with new ones that endorsed the pleasures com-
modities now offered. Painting and sculpture were especially problematic in
this context because they seemed purely decorative; what greater purpose
could they possibly serve? Spiritualism resolved the quandary by identify-
ing them as the loci of psychic energies. Those intent on particularizing the
enthrallment art exercised over its newfound devotees found an explanation
in these magnetic powers. The sanctification implied was a ready resource
for proponents of Modernism who sought to extol art as the last refuge of
authentic experience in a society beguiled by commercialism. Faith and aes-
thetic theory commingled and proved an important motive in the advent of
Modernism in this country.
Modernism’s identity continues to spark debate. It was long associated
with the logic that prompted Max Weber to proclaim the “disenchantment
of the world.” According to this outlook, the triumph of the scientific method
obliges the rational individual to recognize that in the social and physical
environment “there are no mysterious incalculable forces that come into
play, but rather that one can, in principle, master all things by calculation.”
This principle was given its aesthetic formulation in Clement Greenberg’s
famous dictum about Modernism being an exercise in self-criticism, but
in recent years scholars have begun to question whether the nice precision
of such schemas comes at the cost of accuracy. This book takes its cue from
Alex Owen’s remarks about the intellectual climate in Britain at the end of
2 Introduction

the nineteenth century. We must recognize, she contends, “that a significant

constituency of modern-minded women and men were engaged in a dia-
logue with spirituality that involved the recuperation of modes of thought
that rationalism dismissed as irrational.” She goes on to propose that con-
ventional “definitions of post-Enlightenment modernity that assume the
unambiguous meaning of secularization” need to be reexamined. Similar
considerations apply to American culture where, then as now, faith has gen-
erally been a more pervasive arbiter of lifestyles than across the Atlantic.
This inclination led many thoughtful individuals to adopt what George
Cotkin calls “reluctant modernism,” an attitude that embraced technologi-
cal innovation and current efforts to govern by means of professional bu-
reaucracies while also seeking to preserve religious values.1
An understanding of Spiritualism’s place in this context requires a
familiarity with its principles and history. The synopsis of these that follows
concludes with a brief review of the chapters and the reasoning behind their
sequence.

Spiritualism
On its birth in 1848, Spiritualism was promptly cast into an arena of sectarian
strife. Fierce competition raged among the diverse religions in America for
the loyalty of citizens who were free to choose the denomination that most
suited their inclinations. For decades, the mainline Protestant churches had
had to contend with the Evangelical and millennial movements spawned by
the Second Great Awakening. The formalism of the former vied with the
emotionalism of the latter, but not everyone was satisfied with these alterna-
tives. There were those who hoped to rise above the fray by appealing to an
impartial referee: science. Spiritualism attracted such individuals because it
vowed to test its claims by empirical means. The idea took, and soon trance
speaking and séances spread throughout the nation as growing numbers
sought to establish direct, and supposedly verifiable, contact with the dead.
Other factors contributed to Spiritualism’s popularity. It coalesced with
the cult of domesticity by conducting its services in the dining room or par-
lor. With Romanticism and the feminization of culture came a heightened
appreciation of the ties of affection; Spiritualism promised to maintain
these beyond the grave. In a country where traditions were weak and mobil-
ity great, its practice of communing with the dead offered a sense of conti-
nuity and community, especially to those who had left their ancestral homes
 The History and Teaching of Spiritualism 3

to answer the call of the frontier. Underlying all these enticements, however,
was Spiritualism’s promise of personal survival after death. In making this
claim, it enshrined bourgeois ideals of individuality at a time when the mid-
dle class had impressed its stamp indelibly on American culture.
Much of the sway mainline churches held over congregants derived from
their governance of the rituals that ushered the dead into a world beyond re-
call. This control would be greatly compromised, however, if that realm was
not as inaccessible as upholders of the established creeds maintained. The
challenge posed by Spiritualism was part of a larger debate about authority
abroad in Jacksonian America. Just as ordinary citizens were demanding a
greater voice in the corridors of power, so there were those determined to
have a say in matters pertaining to the afterlife.

The “Rochester Rappings”

Young Kate Fox precipitated the events that led to the advent of Spiritualism
when, late in March 1848, she resolved to discover the source of the mys-
terious noises that had resounded for several weeks through her home in
western New York. Addressing the entity presumed responsible for the dis-
turbance as “Mr. Splitfoot,” she commanded it to “do as I do.” The eleven-
year-old then clapped her hands, and to the astonishment of her parents,
John and Margaret, and her elder sister, Margaret, thumps equal in number
to the claps responded immediately. When repeated experiments brought
the same results, the neighbors in their hamlet of Hydesville were called
in to witness the strange goings-on. A code was quickly improvised, and
those assembled learned that the unseen visitor was one Charles B. Rosna,
a peddler who had been murdered in the house some five years earlier by a
previous tenant.2
The disturbances in the Fox household were hardly unprecedented; dis-
gruntled spirits had been banging on walls to acquaint the living with their
grievances for centuries. The novel factor in this case was a penny press
ravenous for sensational news. Soon millions were reading about the strange
happenings in Hydesville, but determining the number who actually be-
came votaries is problematic due to the want of precise criteria that defined
membership. Many in the traditional Protestant denominations wove the
doctrine into their received beliefs; some adopted it temporarily in times
of grief; others ventured out on their own while maintaining their faith in
Christ; and still others abandoned Christianity entirely. Some estimates have
4 Introduction

put the number of believers as high as eleven million, though this seems
excessive. One reliable contemporary, Robert Dale Owen, mentions three
million, while Nancy Rubin Stuart recently cut that figure by two-thirds.
Perhaps we are best served by Ann Braude’s characterization of Spiritualism
as a ubiquitous feature of antebellum society; its influence, especially in the
artistic community, extended well beyond those who unequivocally identi-
fied themselves as devotees.3
Thanks to such modern marvels as the telegraph and steam powered
printing press, word of the Fox wonders quickly reached the remotest
corners of the nation, but the entire incident might have been passed
off as an oddity had there not been a public prepared to deem it worth
consideration. The Second Great Awakening was the seedbed of this de-
velopment. In western New York this was especially true because the
rapid settlement that followed the completion of the Erie Canal in 1825
left much of the population beyond the reach of the traditional churches.
Residents were obliged to find salvation wherever they could. In the early
1840s, for example, they f locked to William Miller, a minister whose pre-
dictions of an imminent apocalypse galvanized many to abandon their
worldly possessions and ascend the mountaintops. Others were drawn to
the revivals organized regularly by itinerant preachers, and the enthusi-
asm characteristic of the region led to its reputation as the “burned-over
district.”4
Kate and Margaret Fox stirred this hornets’ nest anew when they agreed
in November 1849 to demonstrate their powers to call up the dead on stage
in Rochester. The sensation of what became known as the “Rochester rap-
pings” spawned rumors of witchcraft and led to the family’s expulsion from
the Methodist church for having consorted with the devil. Suspicions of a
different kind arose after a group of physicians in Buffalo examined the girls
and concluded the raps were produced by subtle movements of the toe and
knee joints.5 While this report animated skeptics, Spiritualists pointed out
that the sounds originated at a distance from the children and divulged in-
formation about persons, living and dead, whom the sisters did not know.
Charles B. Rosna had taken it upon himself to alert the Foxes of the
wrong committed in their house, but the spirits were not always so eager
to initiate contact with mortals. A dependable means of communicating
with the dead had to be devised before a faith premised on this practice
could succeed. Mesmerism, which had become a fad in the United States
in the late 1830s, answered this need. In the eighteenth century, Franz
 The History and Teaching of Spiritualism 5

Anton Mesmer (1734–1815) proposed that an ether, which either resembled,

or was identical with, such “imponderable fluids” as light, electricity, and
magnetism, pervaded both interstellar space and the human body. Disease
arose whenever this fluid was unbalanced in an individual, and it was the
practitioner’s task to restore health by infusions of the energy, or “animal
magnetism,” he possessed in excess. Subsequent investigators encountered
behavior unanticipated by Mesmer. Subjects who went into a profound
trance, known as the “superior condition,” often conversed with the dead
as their souls swam in currents of a cosmic ether (Figure 1). Americans
were fascinated with the tales these travelers told, and by the 1850s, Robert
Fuller notes, the Mesmeric trance “had entered into the common stock of
ideas from which many took their religious bearings on life. Its theories
and methods promised to restore individuals, even unchurched ones, to
harmony with the cosmic scheme.”6
Spiritualism adopted the theories and practices of Mesmerism, an act
that constituted an implicit criticism of the violent movements and clam-
orous outbursts associated with revivalism. The Methodists took the lead
in these matters, devising a “shout” tradition to emulate the descent of
the Holy Spirit at Pentecost and thus sanctify the ground on which believ-
ers gathered. Jeremiah Paul’s illustration of one such gathering includes a

Figure 1. “Psychic State,” from Andrew Jackson Davis, The Magic Staff: An
Autobiography (Boston: Colby and Rich, 1857), 5.
6 Introduction

number of incredulous spectators on either side who reflect the aversion out-
siders often felt toward these practices (Figure 2). Such viewers complained
that the emotional displays represented a willful capitulation of the rational
faculties to a dangerous “enthusiasm.” Spiritualists inherited from philo-
sophical Mesmerism (in contrast to the sensational performances often en-
acted on the popular stage) a preference for quietude; hence they joined the
ranks of those who stigmatized the Evangelicals as enthusiasts. Much of the
new religion’s appeal rested on its advocacy of a moderate mysticism; like
the Methodists, it sanctioned an experiential relationship with the super-
natural, but in doing so sought to avoid the “excesses” of ecstasy.7

Andrew Jackson Davis and the Doctrine of Spiritualism

Such theological niceties were not the invention of the Fox sisters, who
remained largely indifferent to the implications of the movement they in-
augurated. The theoretical framework that propelled Spiritualism beyond
the sensations of the Rochester rappings came from Andrew Jackson Davis.
Widely celebrated as the “Poughkeepsie seer” for the alacrity with which he
fell into the superior condition, Davis set down in a series of volumes, dic-
tated while in this state, the principles that generally guided believers.
Davis began publishing his pronouncements in 1847; they were, then, al-
ready in circulation when the events in Hydesville commenced. Much of his
inspiration came from conversations with the spirits of Galen (130?–200?)
and Emanuel Swedenborg (1688–1772). The Greek physician’s communica-
tions underline the importance Davis and most Spiritualists attached to
health as a condition crucial to personal equanimity in this world and the
next. Swedenborg, the Protestant mystic, was in many respects the progeni-
tor of Spiritualism and had much to impart to his American disciple.8
It was Swedenborg who provided the essentials for a faith premised on
communications with the deceased. His contentions that heaven resembles
earth (with houses, streets, parks, and the like) and is populated exclusively
by the souls of deceased mortals proved especially influential. Davis inte-
grated these ideas with Mesmeric notions about magnetic fluids as a means
of achieving regular access to the dead. From science came the conviction
that gradual progress, such as exemplified in the uniformitarianism of
Charles Lyell’s Principles of Geology (1830–33) governed the nature of exis-
tence. It follows, Davis concluded, that death entails neither radical trans-
figuration nor bodily resurrection at a Last Judgment. Personal proclivities
 The History and Teaching of Spiritualism 7

Figure 2. Jeremiah Paul, Evangelist Campmeeting. n.d., Billy Graham

Center Museum, Wheaton, Illinois.

and appearances are transferred from one realm to the next, where they
improve continuously. Everyone is destined for heaven, or what he calls the
Summerland, a world much like our own but free of its travails. Sin is merely
an absence of virtue: it is not inherited from Eve. The doctrines of total de-
pravity, predestination, and vicarious atonement are replaced by arguments
proclaiming humanity’s innate innocence and unlimited potential. Eventu-
ally, everyone will communicate with the dead, but the spirits are still evolv-
ing, Davis warns, and should not necessarily be considered infallible.
So compelling is the evidence relating to the integrative function of the
“imponderable fluids,” Davis announces, that the supposed dichotomous
relationship between mind and body no longer holds. Instead, the two exist
on a continuum, one that encourages the believer to adopt an attitude of
moderation towards matters metaphysical rather than view them in terms
of antitheses and conflict. Physical well-being affects one’s mental constitu-
tion, and the latter never entirely transcends its corporeality, even on enter-
ing the Summerland. After all, only a spirit possessed of some physicality
could rap on walls and move furniture. In order to amplify these tenets,
Davis turns to phrenology, the popular cerebral physiology of the day.
The invention of Franz Joseph Gall (1758–1828) and Johan Gaspar
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