Abstract
In the early 1890s, the Théâtre Robert-Houdin began advertising Le Décapité récalcitrant (The Recalcitrant Decapitated Man) act as part of an evening of Bouffonnerie spirite (Spiritist Buffoonery). The act featured a pompous spiritist lecturing on his belief that the dead could communicate with the living at séances. The conjurer, annoyed by this arrogant “professor” who never ceased to talk, resorted to drastic measures in order to silence him. He proceeded to sever the spiritist’s head and place it in a box. Unfortunately, decapitation was not sufficient to deter the relentless professor. The bodiless head continued to talk while the headless body desperately searched around the stage for its missing part. At some point during the act, the body managed to grab its still talking head and escape offstage, followed by the conjurer running after the decapitated spiritist. Next, a skeleton showed up on stage holding the head, which obstinately continued to lecture to the audience. Both the headless body and the conjurer began to chase the skeleton around. By the end of the act, the body and its talking head had been reconnected. The exasperated conjurer, now determined to be done with this once and for all, would hang the spiritist from the ceiling, thus finally bringing an end to the ceaseless lecture. The curtains fell, and the audience cheered.1
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Notes
See, for example, Jacques Deslandes, Le Boulevard du cinéma à l’époque de Georges Méliès (Paris: Les éd. du Cerf, 1963), 38; and Simon During, Modern Enchantements: The Cultural Power of Secular Magic (Cambridge, MA: Harvard University Press, 2002), 158.
Suzanne K. Kaufman, Consuming Visions: Mass Culture and the Lourdes Shrine (Ithaca: Cornell University Press, 2005), 2–3. On Lourdes, see also Ruth Harris, Lourdes: Body and Spirit in the Secular Age (London: Allen Lane, Penguin Press, 1999). On nineteenth-century Marian apparitions and other claims of supernatural phenomena in France, see Thomas Kselman, Miracles and Prophecies in Nineteenth-Century France (New Brunswick, NJ: Rutgers University Press, 1983); and Joachim Bouflet and Philippe Boutry, Un signe dans le ciel. Les apparitions de la Vierge (Paris: Bernard Grasset, 1997).
On the séances in France, see John Warne Monroe, Laboratories of Faith: Mesmerism, Spiritism, and Occultism in Modern France (Ithaca: Cornell University Press, 2008); Lynn L. Sharp, Secular Spirituality: Reincarnation and Spiritism in Nineteenth-Century France (Lanham, MD: Lexington Books, 2006); and Sofie Lachapelle, Investigating the Supernatural: From Spiritism and Occultism to Psychical Research and Metaphysics in France, 1853–1931 (Baltimore, MD: Johns Hopkins University Press, 2011).
On séances as a form of entertainment, see Simone Natale, “The Medium on the Stage: Trance and Performance in Nineteenth-Century Spiritualism,” Early Popular Visual Culture 9, 3 (2011): 239–255.
Lachapelle, Investigating the Supernatural, 105–111. On mediums, see Nicole Edelman, Voyantes, guérisseuses et visionnaires en France, 1785–1914 (Paris: Albin Michel, 1995); and Alex Owen, The Darkened Room: Women, Power and Spiritualism in Late Victorian England (Philadelphia: University of Pennsylvania Press, 1990).
On spirit photography, see Clément Chéroux, ed., The Perfect Medium: Photography and the Occult (New Haven: Yale University Press, 2005); Monroe, Laboratories of Faith, 162–185; and Jennifer Tucker, Nature Exposed: Photography as Eyewitness in Victorian Science (Baltimore: Johns Hopkins University Press, 2005), 66–125.
“Magic-Théâtre,” Le Théâtre illustré. 2, 74 (1869): n.p.; and Musée Grévin. Magie noire [affiche], 1887, Bibliothèque nationale de France.
“Programme des spectacles du 8 décembre 1865,” Courrier des hôtels et guide du commerce réunis. Moniteur de l’exportation (December 8, 1865): 4; and Jean-Eugène Robert-Houdin, Les Secrets de la prestidigitation (Paris: Michel Lévy frères, 1868), 41.
Marius Cazeneuve, A la cour de Madagascar, magie et diplomatie (Paris: C. Delagrave, 1895), 131; and A. Laynaud, “Les Frètes Davenport à Saint-Cloud,” L’Union spirite bordelaise (January 1, 1866): 111–112.
Alfred de Caston, Les Marchands de miracle. Histoire de la superstition humaine (Paris: E. Dentu, 1864), 334.
E. Raynaly, Les Propos d’un escamoteur: étude critique et humoristique (Paris: C. Noblet, 1894), 202.
Simone Natale, “Spiritualism Exposed: Scepticism, Credulity and Spectatorship in End-of-the-Century America,” European Journal of American Culture 29, 2 (2010): 135.
Dicksonn, Trucs et mystères dévoilés (Paris: Albert Méricant, 1911); La Vérité sur le spiritisme et l’exploitation de la crédulité publique (Seine-et-Oise: Villa du Sphinx, chez le professeur Dicksonn, 1917); and Médiums, fakirs et prestidigitateurs (Paris: A. Michel, 1927). On Dicksonn, see Max Dif, Histoire illustrée de la prestidigitation (Paris: Maloine, 1986), 202, 219–224.
Paul Heuzé, Dernières histoires de fakirs (Paris: Éditions Montaigne, 1932), 81–82.
On the history of psychical research in France, see Lachapelle, Investigating the Supernatural. 86–141. On psychical research more broadly, see John J. Cerullo, The Secularization of the Soul: Psychical Research in Modern Britain (Philadelphia: Institute for the Study of Human Issues, 1982); Janet Oppenheim, The Other World: Spiritualism and Psychical Research in England, 1850–1914 (Cambridge: Cambridge University Press, 1985); Corinna Treitel, A Science for the Soul: Occultism and the Genesis of the German Modern (Baltimore: Johns Hopkins University Press, 2004); Heather Wolffram, The Stepchildren of Science: Psychical Research and Parapsychology in Germany, c. 1870–1939 (New York: Rodopi, 2009).
Luc Megret, Les Subterfuges des faux médiums et faux sujets (Paris: Socié té de la gaîté française, 1928); and Recueil de tours de physique amusante: Tours d’escamotage, tours de cartes, magie blanche; expériences de spiritisme simulé, etc etc. (Paris: Delarue, 1877).
Alber, “Le Droit de chacun,” Le Journal de la prestidigitation 2, 6 (1906): 4–5.
Jean Pangal, “Magnétisme & Prestidigitation,” Le Journal de la prestidigitation 9, 35 (1913): 3–4.
Alex Polowsky, “A propos de la transmission de pensée,” Le Journal de la prestidigitation 8, 32 (1912): 3–4.
Alber, “Psychisme et prestidigitation,” Le Journal de la prestidigitation 5, 18 (1909): 2–3.
“La Transmission de pensée,” Le Prestidigitateur 2, 22 (1920): 170.
Vaillant, “L’Association syndicale,” Le Journal de la prestidigitation 9, 36 (1913): 1–2.
Vaillant, “Spirites et illusionistes,” Le Journal de la prestidigitation 7, 27 (1911): 2.
On the occultist movement in France, see Lachapelle, Investigating the Supernatural, 34–58; Monroe, Laboratories of Faith; David Allen Harvey, Beyond Enlightenment: Occultism and Politics in Modern France (Dekalb: Northern Illinois University Press, 2005); and Christopher McIntosh, Eliphas Levi and the French Occult Revival (London: Rider, 1972). For more on the occultist movement in the British context, see Alex Owen, The Place of Enchantment: British Occultism and the Culture of the Modern (Chicago: University of Chicago Press, 2004); and James Webb, The Occult Establishment (La Salle, IL: Open Court Pub. Co., 1976).
See, for example, Sarah Dadswell, “Jugglers, Fakirs, and Jaduwallahs: Indian Magicians and the British Stage,” New Theatre Quarterly 23 (2007): 4–7; Peter Lamont and Crispin Bates, “Conjuring Images of India in Nineteenth-Century Britain,” Social History 32 (2007): 311–312; Max Dif, Histoire illustrée de la prestidigitation, 94–95; Edward Claflin and Jeff Sheridan, Street Magic: An Illustrated History of Wandering Magicians and Their Conjuring Arts (Garden City, NY: Dolphin Books, 1977), 13–45; and Susan McCosker, “Representative Performances of Stage Magic, 1650–1900,” PhD diss. New York University, 1982, 343–349.
Robert-Houdin, Magie et physique amusante: œuvre posthume (Paris: Calmann Lévy, 1877), 114–129. On theatrical representations of the colonies more generally, see Sylvie Chalaya, “Entertainment, Theater, and the Colonies (1870–1914),” in Colonial Culture in France since the Revolution, edited by Pascal Blanchard, Sandrine Lemaire, Nicolas Bancel, and Dominic Thomas (Bloomington and Indianapolis: Indiana University Press, 2014), 116–123. (On more general representations of the French colonies during this period, see Sandrine Lemaire and Pascal Blanchard’s “Exhibitions, Expositions, Media Coverage, and the Colonies (1870–1914),” 90–97; and Nicolas Bancel, “The Colonial Bath. Colonial Culture in Every Life (1918–1931),” 200–208 in the same volume).
On Philippe Talon, see “Recueil. Cirques et foires. Métiers classés de A à S” and “Recueil factice d’articles de presse concernant l’illusioniste Philippe Talon,” Bibliothèque Nationale de France; and Milbourne Christopher, The Illustrated History of Magic (New York: Thomas Y. Crowell, 1973), 136–138.
“C. de Vere. Pré s ident d’honneur de l’Association syndicale des Artistes Prestidigitateurs,” Journal de la Prestidigitation 1, 1 (1895): 4–5.
“ Recueil. Cirques et foires. Métiers classés de A à S” and “Recueil factice de programme et d’articles de presse concernant l’illusioniste François Benevol,” Bibliothèque Nationale de France. Perhaps the most famous of Western conjurers to pose and perform as a Chinese conjurer was American William Ellsworth Robinson as Chung Ling Soo: Jim Steinmeyer, The Glorious Deception: The Double Life of William Robinson, aka Chung Ling Soo, the Marvelous Chinese Conjurer (New York: Carroll & Graf Publishers, 2005); and Christopher Stahl, “Outdoing Ching Ling Foo,” in Performing Magic on the Western Stage. From the Eighteenth Century to the Present, edited by Franscesca Coppa, Lawrence Hass, and James Peck (New York: Palgrave Macmillan, 2008), 151–176. On the importance of popular theater and entertainment in the construction of the Orient in nineteenth-century France, see Angela C. Pao, The Orient on the Boulevards: Exoticism, Empire, and Nineteenth-Century French Theater (Philadelphia: University of Pennsylvania Press, 1998).
On Robert-Houdin’s mission as an example of the use of spectacles on European imperials, see Graham M. Jones, “Modern Magic and the War on Miracles in French Colonial Culture,” Comparative Studies in Society and History: An International Quarterly 52 (2010): 66–99. On Robert-Houdin’s trip to Algeria, also see Murray Leeder, “M. Robert-Houdin Goes to Algeria: Spectatorship and Panic in Illusion and Early Cinema,” Early Popular Visual Culture 8 (2010): 209–225. On the French perception of its civilizing mission in the colonies, see Alice Conklin, A Mission to Civilize: The Republican Idea of Empire in France and West Africa, 1895–1930 (Stanford: Stanford University Press, 1997). On French colonial culture and attitudes more generally, see Blanchard, Lemaire, Bancel, and Thomas, eds., Colonial Culture in France since the Revolution.
Jean-Eugène Robert-Houdin, Confidences et révélations. Comment on devient sorcier (Blois: Lescene, 1868), 357.
E. de Neveu, Les Khouan. Ordres religieux chez les musulmans de l’Algérie 3ème édition (Alger: Impr. De A Jourdan, 1913), 144–152. On de Neveu, see also François Pouillon, Dictionnaire des orientalistes de langue française (Paris: IISMM: Karthala, impr. 2008), 719–720.
On this, see, for example, Mme A. Gaël, En Algérie (Paris: Librarie centrale des publications populaires, 1881), 61–62.
Léon de Bisson, La Tripolitaine et la Tunisie: Avec les renseignements indispensables aux voyageurs (Paris: E. Leroux, 1881), 107. Descriptions of the Aissouas and their ceremonies abound. See, for example, Mme A. Gaël, En Algérie, 52–66; Bisson, Le Tripolitaine et la Tunisie, 106–107; Charles Carteron, Voyage en Algérie: Tous les usages des Arabes, leur vie intime et extérieure, ainsi que celle des Européens dans la colonie (Paris: J. Hetzel, 1866), 262–264; and Alfred Baraudon, Algérie et Tunisie: Récits de voyage et études (Paris: E. Plon, Nourrit, 1893), 306–310. In his excellent article on Robert-Houdin in Algeria, Graham M. Jones devotes much space to discussing European perceptions of the Isawiyya, Graham M. Jones, “Modern Magic and the War on Miracles in French Colonial Culture.”
Georges Viollier, Les Deux Algérie (Paris: P. Dupont, 1898), 39; and Louis Noir, Peuplades algériennes (Paris: Degorce-Cadot, 1872), 47.
Edmond Doutté, Les Aissaoua à Tlemcen (Châlons-sur-Marne: Impr. de Martin frères, 1900), 29–30.
Cazeneuve, À la cour de Madagascar, magie et diplomatie (Paris: C. Delagrave, 1895), 102.
Ibid., 5.
Ibid., 6.
Ibid., 57–58.
Ibid., 75.
Ibid., 80.
Ibid., 81.
Ibid., 101.
Ibid., 149–150.
Ibid., 163.
Ibid., 309.
Ibid., 265.
Ibid., 310.
Pierre Saliès, Le Commandeur Marius Cazeneuve (Toulouse: Éd. Milan, 1983), 64. On the history of the island during those years, see Solofo Randrianja and Stephen Ellis, Madagascar: A Short History (Chicago: University of Chicago Press, 2009), 138–160.
For example, see Daniel Arnauld, Fakirs et jongleurs (Paris: Librairie de Firmin-Didot et Cie, 1889); Gaston Bonnefont, Au pays des fakirs (Paris: Librairie de Théodore Lefèvre et Cie, 1889); Louis Jacolliot, Voyage au pays des fakirs charmeurs (Paris: E. Dentu, 1883); and Louis Noir, Le Fakir (Paris: Fayard frères, 1899).
For example, Schémahni, L’Influence personnelle. Hypnotisme, magnétisme, télépathie, spiritisme. Traitement mental de la timidité (Paris: P. Brenet, 1923), 14; and Paul Sédir, Le Fakirisme hindou et les Yogas. 2nd ed. (Paris: Librairie générale des sciences occultes, Bibliothèque Charcornac, 1911), 10.
See, for example, Paul Heuzé, Dernières histoires de fakirs, 20; and Paul Sédir, Le Fakirisme hindou, thaumaturgie populaire, théorie brahmanique de l’homme astral, entraînements occultes, leurs dangers. Magnétisme transcendant (Paris: Chacomac, 1906), 66–67.
See, for example, Eudoxie Dupuis, L’Héritage du fakir (Paris: C. Delagrave, 1902); Pierre Salès, Le Secret du fakir (Paris: E. Flammarion, 1913); and Willie Cobb, L’Amoureuse du fakir, roman dramatique inédit, par Willie Cobb (Paris: éditions J. Ferenczi et fils, 1929). For examples of children’s novels featuring a fakir as the main character, see Charles Guyon, La Haine du fakir (Paris: Larousse, 1919); and Nicol Meyra, Le Fakir (Paris: Hachette, 1901).
Ernest Bosc, Yoghisme et fakirisme hindous (Paris: G. A. Mann, 1913).
Edouard Roncin, Étude physiologique sur les fakirs (Paris: H. Jouve, 1904), 145–146.
Just Lucas Championnière, Contribution à l’étude de l’hystérie chez l’homme (Evreux: C. Hérissey, 1890), 9–32.
Louis-Henri Couderc, Astrologies, voyantes, cartomanciennes et leur clientèle. Enquête médico-psycholoque sur la pratique commerciale de l’occultisme (Paris: Librairie générale de droit & de jurisprudence, 1934), 20, 23.
Comment interroger l’avenir par le Fakir Birman (Paris: éditions continentales, 1935); and Tahra Bey, Mes secrets (Paris: éditions Fulgor, 1926).
Paul Heuzé, Fakirs, fumistes et cie (Paris: Les Éditions de France, 1926), 3.
Ibid., 140–150.
Miss. Hamida, Réponse à Fakirs, fumistes & cie par Paul Heuzé. La Défense du fakirisme et un traité complet des sciences occultes (Liège: L. de Vos, 1929), 238.
Ibid., 242.
During, Modern Enchantment, 107–108. On the gender dimension of stage magic, also see Karen Dearborn, “Intersecting Illusions: Performing Magic, Disability, and Gender,” in Performing Magic on the Western Stage, edited by Francesca Coppa, Lawrence Hass, and James Peck (New York: Palgrave Macmillan, 2008), 177–196; and Francesca Coppa, “The Body Immaterial: Magicians’ Assistants and the Performance of Labor,” in Performing Magic on the Western Stage, 85–106.
J. C., “Zirka (Marquised’O),” L’Illusioniste. Journal Secret des Prestidigitateurs, Amateurs et Professionnels 5, 49 (1906): 113–114.
On race and gender at the magic show, see Francesca Coppa, “The Body Immaterial: Magicians’ Assistants and the Performance of Labor,” in Performing Magic on the Western Stage, 85–106; and Karen Beckman, Vanishing Women: Magic, Film, and Feminism (Durham: Duke University Press, 2003), particularly 17–59.
Chevalier X, Les Supercheries des fakirs dévoilées par un prestidigitateur (Alger: Pfeiffer & Assant, 1927), 101.
“Discours de M. Vaillant, secrétaire-général,” Journal de la prestidigitation 5, 16 (1909): 3.
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Lachapelle, S. (2015). Confronting Ghosts, Mediums, and Fakirs. In: Conjuring Science. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137492975_4
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