Mina Crandon known as Margery) one of the most controversial mediums of the 1920s
Do you believe in ghosts? Can you trust in mediums who claim to commune with the dead? In Shell Shocked Britain I look at the rise of spiritualism during and after the First World War, examining why it experienced an explosion in interest and what it offered a nation traumatised by loss and grief. It is a fascinating subject that encompasses not just the supernatural, but issues of gender, the role of religion and the psychological need for both certainty and succour.
Even before 1914 church attendance was declining. As now, the majority of the population would classify themselves as Christian, but religious observance was increasingly confined to traditional holidays such as Christmas, Easter, harvest festivals and rites of passage – births, marriages and deaths. Demographic changes had led to the breaking up of small and close knit communities and young people were finding the strictures of the scriptures less relevant to their lives.
The Great War thrust the established church back into the limelight as clergy were called upon to rally people to the cause and offer hope and comfort to combatants and civilians alike. However, many found the support of their local priest wanting. The church was sometimes viewed as too ready to promote an aggressive patriotism, focusing on fighting the good fight, rather than offering the necessary emotional support to those grieving. Yet if an individual priest were seen to be questioning the war, he would be vilified in local and national press. The church lost its way and a grieving nation sought meaning elsewhere.
Spiritualism as we would recognise it today began in mid-Victorian North America and by the 1870s there were numerous Spiritualist societies and churches throughout Britain and the United States, which in 1891 joined together to form the National Federation of Spiritualists. In 1902 the organisation became the Spiritualists’ National Union (SNU), which still exists today. Spiritualist mediums, whose influence had declined following the the heyday of the séance in the late nineteenth century, became, for thousands of people during the First World War, a focal point for grief and hope. Great crowds would attend spiritualist meetings across the country and enthusiasm for the gatherings went across all classes.
‘Celebrity’ endorsement furthered the cause. Sir Arthur Conan Doyle and Sir Oliver Lodge were great advocates for the movement, affected as they both were by the loss of sons to the war. In Shell Shocked I look at some of the key reasons why such eminent intellectuals were ‘taken in’, and at Mrs Osborne Leonard, one of the mediums who made such an impression on them. It makes disturbing reading, but in the 21st century there are equally audacious ‘cons’ that draw us in. Many sought to prove spiritualism was a fraud, including illusionist Harry Houdini, but that interest only heightened the public interest.
Gladys Osborne Leonard was born in 1882 and would later say that she had first had commune with spirits whilst still a child. Thwarted in her ambition to become a professional singer by illness, she turned to spiritualism and was giving professional sittings by 1915. It was when she came into contact with scientist Sir Oliver Lodge that her fame spread. Lodge’s experiences of working with her to communicate with his son, killed in action in 1915, were written up in his book Raymond or Life and Death – a paean to the afterlife and ultimately to his desperate grief at the loss of his son.
Spiritualist medium Mrs Osborne Leonard, who worked with Sir Arthur Conan Doyle & Sir Oliver Lodge
Leonard worked with the Society for Psychical Research, an organisation established to prevent fraud, which offered a veil of respectability. However, many later suggested Leonard was a clever charlatan who used auto-suggestion in a similar way to many of the doctors treating shell shocked soldiers, tapping into her client’s unconscious until they believed what she wanted them to believe. Her work may seem feeble by today’s standards, but in the days of early wireless technology it was not difficult for Sir Oliver Lodge to believe that invisible radio waves were acting as a conduit to his dead son’s existence on the other side.
Sir Arthur Conan Doyle was also a firm believer and said of Leonard: “The greatest trance medium with whom the author is acquainted is Mrs. Osborne Leonard. The outstanding merit of her gift is that it is, as a rule, continuous. It is not broken up by long pauses or irrelevant intervals, but it flows on exactly as if the person alleged to be speaking were actually present. The usual procedure is that Mrs. Leonard, a pleasant, gentle, middle-aged, ladylike woman, sinks into slumber, upon which her voice changes entirely, and what comes through purports to be from her little control, Feda”
It is little wonder that so many were attracted to this contact, and with the ‘Happy Valley’ in which Leonard said dead soldiers lived a comfortable life. They smoked pipes, drank whisky and took springtime walks.
As worrying as the fraud on the recently bereaved was the exploitation within spritualism itself. In the 19th century, the formal spiritualist movement had been dominated by female mediums, such as the Fox sisters. It was closely allied to women’s suffrage and offered an opportunity for women to make their views known. However, some of these women were preyed upon by male confidence tricksters who, to all intents and purposes, ‘pimped’ them around meetings and informal gatherings. A movement that had originally given women subject to the restrictive social mores of Victorian and Edwardian society a ‘voice’ now became another way to subjugate them.
In the inter-war years spiritualism was the only way many could make sense of loss and cling to the belief that their loved ones were in a ‘better place’. It stepped in where the Anglican church, along with other denominations, seemed muddled and without a lead, unable even to agree on what was meant by an ‘afterlife’.
In Shell Shocked Britain I look at this subject in more detail, to assess how hundreds of thousands came to rely on the voices of the dead to keep them in the land of the living. It is a fascinating aspect of the emotional turmoil the whole country experienced during and after the Great War, and one that is rarely discussed.