HPB-SB-1-13

T i

vol. 1, p. 13

H. P. Blavatsky Scrapbooks

from Adyar archives of the International Theosophical Society

vol. 1 (1874-1876)

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Human Levitation

There is a long, interesting, and very well written article in last Friday's number of the Quarterly Journal of Science, on “Human Levitation” from which we quote the following information: –

Till the last two centuries all persons known in Christendom to be subjects of levitation were probably either burnt or canonized, according to the ruling clerical view of their orthodoxy or the reverse. The following is an attempt to collect some of the chief examples not condemned with the volume and page of the Bolandists’ “Acta,” where particulars may be found: –

FORTY LEVITATED PERSONS CANONISED OR BEATIFIED

Name, Country, and Condition	Date of Life	Acta Sanct.	Vol.	Pages
Andrew Salus, Scythian Slave	880-946	May	VI	16*
Luke of Soteriam, Greek Monk	890-946	Feb.	II	85
Stephen I, King of Hungary	978-1038	Sept.	I	541
Ladislaus I., Ditto (his grandson)	1041-1096	June	V	318
Christina, Flemish Nun	1150-1220	July	V	656
St. Dominic, Italian Preacher	1170-1221	Aug.	I	405, 573
Lutgard, Belgian Nun	1182-1246	June	III	238
Agnes of Bohemia, Princess	1205-1281	March	I	522
Humiliana of Florence, Widow	1219-1246	May	IV	396
Jutta, Prussian Widow Hermit	1215-1264	May	VII	606
St. Bonaventure, Italian Cardinal	1221-1274	July	III	827
St. Thomas Aquinas, Italian Friar	1227-1274	March	I	670-1
Ambrose Sansedonius, Itln. Priest	1220-1287	March	III	192
Peter Armengol, Spanish Priest	1238-1304	Sept.	I	334
St. Albert, Sicilian Priest	1240-1306	Aug.	II	236
Princess Margaret of Hungary	1242-1270	Jan.	II	904
Robert of Solentum, Italian Abbot	1273-1341	July	IV	503
Agnes of Mt. Politian, Itln. Abbess	1274-1317	April	II	794
Bartholus of Vado, Italian Hermit	1300	June	II	1007
Princess Elizabeth of Hungary	1297-1338	May	II	904
Catharine Columbina, Sp. Abbess	1387	July	VII	352
St. Vincent Ferrer, Sp. Missionary	1359-1419	April	I	497
Coleta of Ghent, Flemish Abbess	1381-1447	March	I	559, 576
Jeremy of Panormo, Sicilian Friar	1381-1452	March	I	297
St. Antonine, Archbp. of Florence	1389-1459	May	I	335
St. Francis of Paola, Missionary	1440-1507	April	I	117
Osanna of Mantua, Italian Nun	1450-1505	June	III	703,705
Bartholomew of Anghiera, Friar	1510	March	II	665
Columba of Rieti, Italian Nun	1468-1501	May	V	332*-4*, 360*
Thomas, Archbishop of Valencia	1487-1555	Sept.	V	832, 969
St. Ignatius Loyola, Sp. Soldier	1491-1556	July	VII	432
Peter of Alcantara, Spanish Friar	1499-1562	Oct.	VIII	672, 673, 687
St. Philip Neri, Italian Friar	1515-1595	May	VI	590
Salvator de Horta, Spanish Friar	1520-1567	March	II	379-80
St. Luis Bertrand, Sp. Missionary	1526-1581	Oct.	V	407-483
St. Theresa, Spanish Abbess	1515-1582	Oct.	VII	399
John a Croce, Spanish Priest	1542-1591	Oct.	VII	239
J. B. Piscator, Roman Professor	1586	June	IV	976
Joseph of Cuportino, Italian Friar	1603-1663	Sept.	V	1020-2
Bonaventure of Potenza, Itln. Friar	1651-1711	Oct.	XII	154-157-9

The Mediumship of the Eddy Brothers

Colonel H. S. Olcott's Description of the Manifestations

The New York Daily Graphic has printed long descriptions of the appearance of materialised spirits, witnessed through the mediumship of the Eddy Brothers, at Chittenden, Vermont. The accounts were written by its special correspondent, Colonel H. S. Olcott, a well-known literary man in New York. In his fifteenth letter to that paper, Colonel Olcott says: –

APPEARANCE OF ARAB, INDIAN AND OTHER SPIRITS.

Rutland, Vt., November.

I can imagine, at least to some extent, how Charlotte Cushman felt the other night when, with moistened eyes and faltering accents, she bade farewell to the kind public that had encouraged and sustained her so long; for I, too, am about to part with my public – the hundred thousand readers of the Daily Graphic who have so indulgently followed me through this narrative during the past ten weeks. I have received so many letters of encouragement from all parts of the country, from total strangers, and so many kind things have been said in so many journals of all classes, that I feel a greater regret to announce my closing chapters and take leave of my audience, than I had imagined it possible for me to experience. These numerous tokens of regard have not only stimulated me in the serious work in hand, but also afforded a marked proof of the deep interest that prevails in the subject we have been discussing. I wish, from the bottom of my heart, that I could give to the bereaved ones who have appealed to me that consolation which they so eagerly crave, that I could allay their doubts and encourage their hopes; but my whole usefulness as an investigator would be destroyed by my assuming the part of a propagandist. My duty is simply to report what I see as fairly, accurately, and intelligibly as lies in my power, and leave each reader to form his or her own conclusions therefrom.

The spirits whose appearances have been thus far described were either Indians or whites of American or European lineage. Up to the 2nd of October I had never seen one of any other nationality, but on that evening there appeared an Arab who was an old friend of a lady well known in magazine literature as "Aunt Sue." He was of short stature, slight and wiry build, and his very salaam to the lady when recognised, was in marked contrast with the constrained bows of the Indians and the more or less ungraceful salutations of the whites. His name is Yusef. He was dressed in a white tunic, gathered at the waist by a sash, and the skirt ornamented with three equi-distant bands of red of the same width. On his head was the national fez, and in his sash was thrust a weapon of some kind, which I could not see distinctly. A number of questions propounded to him were answered by respectful bows, and his parting obeisance was of that deferential, but at the same time self-respecting, character that is peculiar to the peoples of the Orient. Five Indians – “Black Swan's Mother,” “Bright Star,” “Daybreak,” “White Feather” (who wore so long and plume in his hair that it was bent by the door-casing as he bowed his head to pass through), and “Santum” – had preceded him, following Mrs. Eddy, whose address I referred to in the letter preceding this; and one, “Swift Cloud,” came after, so that a most favourable opportunity was afforded to note the contrast between his manners and deportment and those of our aborigines. The seance was closed, as usual, by old Mr. Brown, who had some talk with his son about a new house he was creating, and then departed. But, returning after a moment, he addressed a woman present who, it appeared, had come under a false name, and whose spirit-daughter had appeared to her the evening before, and asked, “Was that child, ------, your daughter?” The mother said it was. “What is her other name?” asked the inquisitive spirit. The woman hesitated a moment, and then faltered out, “Smith.” “Well,” said he, “I hope she may never feel as if she had to deny her name,” and was gone. This thing happened several times during my visit; so it will be as well for persons who are ashamed to give their right names to stay away from Chittenden.

CURIOUS DARK CIRCLE MANIFESTATIONS.

In the dark circle of this same evening I had another volunteer exhibition of spirit power that ought to puzzle sceptics less self-complacent than our muscular-contractionists. My weighing-scales were standing on <... >

Editor's notes

Sources

• 

  London Spiritualist, No. 124, January 8, 1875, p. 23

• 

  London Spiritualist, No. 124, January 8, 1875, pp. 15-8