How a Shoemaker Became America’s Most Controversial Mystic—and Inspired Edgar Allan Poe

Internet Archive, Flickr // Public Domain
Internet Archive, Flickr // Public Domain

Andrew Jackson Davis may not be a prominent figure now, but in the 19th century, he amassed a dedicated following that helped give rise to Spiritualism, a once-popular religion that believed in communicating with the dead. Davis used the teachings of a German doctor named Anton Mesmer to enter trance states that he claimed allowed him to see into space, the afterlife, other worlds, and even the human body. His metaphysical exploits earned him the nickname the “Poughkeepsie Seer,” and while frequently derided by his contemporaries, he inspired at least one well-known American writer: Edgar Allan Poe.

A HUMBLE SHOEMAKER

By all accounts, Davis had a fairly unremarkable childhood. He was born in Blooming Grove, New York, in 1826. His father, a shoemaker, was prone to drink, so Davis and his sister picked up odd jobs to support the family. Most of his schooling came from a then-popular program where teachers taught advanced students, who then taught one another. Ira Armstrong, a shoemaker/merchant he apprenticed under, later recalled that Davis's education “barely amounted to a knowledge of reading, writing and the rudiments of arithmetic.”

In the 1830s, Anton Mesmer’s teachings became popular in America thanks to several impassioned lecturers in New York and New England. Mesmer, who had found fame in Europe in the late 18th century, believed he could use magnets and his own touch to move “magnetic fluids” through the body, healing his patients of everything from the common cold to blindness. Though his theory of animal magnetism, as he called the existence of such fluids, was discredited by the French Academy of Sciences in 1784, medical professionals later became curious about Mesmer’s ability to manipulate his patients into altered mental states. Doctors—conventional or otherwise—studied the phenomenon of mesmerism, traveling across the country to demonstrate their findings.

It’s this mesmerist renaissance that first brought Davis into the public eye. In 1843, a Dr. James Stanley Grimes traveled to Poughkeepsie, New York, advertising his ability to induce trance states. Many Poughkeepsie residents attended the production—including Davis, although he wasn't entranced as advertised. The visit excited the community, especially a tailor and acquaintance of Davis's named William Levingston, who began dabbling in mesmerism himself. One day in early December, Levingston asked if he could mesmerize Davis, and he succeeded where Grimes had failed: Davis, while blindfolded, was able to read a newspaper placed on his forehead, and listed the various diseases of a group of witnesses.

Rumors soon swirled about Davis’s abilities. After that first session, Levingston mesmerized him nearly every day, and hundreds crowded into Levingston’s home to gawk at the spectacle. The sessions followed a pattern: Davis would enter a trance state and diagnose visitors with maladies, and then Levingston would sell remedies. The pair eventually began to travel, taking their show to Connecticut.

Some of Davis’s advice was unorthodox. For deafness, as Davis wrote in his autobiography, The Magic Staff, he once recommended a patient “catch thirty-two weasels ... take off their hind legs at the middle joint, and boil that oil which Nature has deposited in the feet and the parts adjacent thereto.” This preparation, he went on, “must be dropped (one drop at a time) in each ear, twice a day, till the whole is gone—when you will be nearly cured!”

Sketch of Andrew Jackson Davis on a yellow background
Internet Archive, Flickr // Public Domain

However, Davis swore off parlor tricks in 1844 after he claimed to have teleported 40 miles in his sleep. During the episode, he purportedly spoke with the ghosts of the Greek physician Galen and the Swedish scientist and philosopher Emmanuel Swedenborg, who hinted that Davis had a higher purpose. Galen gifted him with a magic staff, although he was not allowed to keep it. The tale mirrored that of Joseph Smith, who around 1827 had claimed a holy messenger guided him to golden plates on which the Book of Mormon was written. The year after the teleportation episode, Davis decided to part ways with Levingston, and moved to New York City in the company of Silas Smith Lyon, a doctor, and two Universalist ministers, William Fishbough and Samuel Byron Britton.

There, Lyon placed Davis into trance states several times a day, during which time he would lecture on science and philosophy while also diagnosing patients. Fishbough, meanwhile, would transcribe Davis’s transmissions, which were published as his first book, The Principles of Nature, Her Divine Revelation, and a Voice to Mankind in 1847. Davis combined Spiritualism with utopianism, describing a heaven-like space where all would be welcomed by a Mother and a Father God. Academics of the time soon noticed Davis’s insights were nearly identical to writings that Swedenborg had published years before: Both Davis and Swedenborg claimed to see a spiritual world beyond our own, where all humans could be welcomed into heaven, regardless of religion.

Christian leaders called Davis’s text heretical, while newspapers referred to the book as “ridiculous” and “incomprehensible.” One professor of Greek and Latin at the University of New York said the book was “a work of the devil,” and displayed an “absurd and ridiculous attempt at reasoning.” Joseph McCabe, in his 1920 book Spiritualism: A Popular History from 1847, declared that there was “no need to examine the book seriously” since it contained so many scientific errors. Notably, The Church of New Jerusalem, founded on Swedenborgian ideas, never publicly endorsed Davis’s theories.

Despite this criticism, Davis attracted passionate defenders. George Bush, a Swedenborgian scholar and distant relative of George W. Bush, was among his champions. He insisted that a simple youth like Davis had no access to Swedenborg’s texts and must have been communing with spirits. In 1846, when the French mathematician Urbain-Jean-Joseph Le Verrier postulated the existence of the planet Neptune, supporters were quick to write the New York Tribune claiming Davis had already discovered the eighth planet. “As to the asserted fact that this announcement by Mr. Davis was made in March last,” Bush declared, “I can testify that I heard it read at the time; and numerous gentlemen in this city are ready to bear witness that I informed them of the circumstance several months before the intelligence reached us of Le Verrier’s discovery.”

Detractors were just as vocal. When Fishbough admitted to extensively editing Davis's words, a reviewer at the London Athenaeum couldn’t contain his derision: “That a seer ‘commercing’ with the Mysteries of Nature should have needed an editor in this technical sense is remarkable enough," he wrote. "It might have been supposed that the Revelations which brought to an uneducated man the secrets of Science might have brought him grammar, too, to express them in.” Fishbough countered that it would have simply been too much work for Davis to pay attention to such tiny details.

"MARTIN VAN BUREN MAVIS"

Edgar Allan Poe
Edgar Allan Poe
Hulton Archive/Getty Images

One of the more prominent people occasionally making fun of Davis was Edgar Allan Poe. In the satirical “Mellonta Tauta,” Poe wrote in a preface that “Martin Van Buren Mavis (sometimes called the ‘Toughkeepsie Seer’)” had translated the story—thus poking fun at Davis and his acolytes. Poe also included Davis in his “50 Suggestions,” brief witticisms published in 1849 that took aim at popular beliefs and theorists of the time: “There surely cannot be ‘more things in Heaven and Earth than are dreamt of’ (oh, Andrew Jackson Davis!) ‘in your philosophy,’” Poe wrote.

Yet Davis’s The Principles of Nature may also have inspired the prose poem “Eureka,” in which Poe proposed his theory of the universe. The work has puzzled critics since its inception: Poe’s use of humorous nicknames in the text (he refers to Aristotle as “Aries Tottle”) point to “Eureka” being a satire, but historians have pointed out that several of Poe’s intuitive concepts actually anticipated the study of scientific phenomenon like black holes and the expanding universe.

Several historians have also remarked on the way Davis’s demonstrations in New York influenced Poe’s short story “The Facts in the Case of M. Valdemar,” which follows a mesmerist who puts an old man into a trance on his deathbed and watches his body float between life and death. Davis had claimed his trances put him in a state near death, freeing his mind to travel to spiritual realms. In his book Occult America, writer Mitch Horowitz notes that Poe completed the story in New York the year he met Davis. Dawn B. Sova also mentions in Edgar Allan Poe A to Z: The Essential Reference to His Life and Work that Poe used his observations of Davis’s trance sessions to complete the story.

For his part, Davis himself seemed somewhat taken with Poe. Of meeting him in 1846, he wrote in Memoranda of Persons, Places and Events, “My sympathies are strangely excited. There are conflicting breathings of commanding power in his mind. But … I saw a perfect shadow of himself in the air in front of him, as though the sun was constantly shining behind and casting shadows before him, causing the singular appearance of one walking into a dark fog produced by himself.”

Charlatan or not, it was an eerie observation to make of a writer who would meet his end three years later.

Davis himself would live a long and rich life. He continued to lecture and write books until the 1880s, doing away with his scribe for later publications. He then earned a traditional medical license and moved to Boston, serving as a physician until his death in 1910. Though he sought to distance himself from the spectacle of spiritualism later on in life, Davis’s humble background and curious rise to fame made the “Poughkeepsie Seer” one of the movement’s most notable figures—and one who still maintains a strange resonance today.

Celebrate the Encyclopedia Britannica's 250th Birthday by Checking Out Its First Edition Online

Encyclopedia Britannica volumes on display at the New York Public Library
Encyclopedia Britannica volumes on display at the New York Public Library
Mario Tama/Getty Images

While those gold-embossed, multi-volume sets of the Encyclopedia Britannica were a feature of many an American childhood, the origins of the venerable reference work actually lie in Scotland. Two hundred and fifty years ago—on December 10, 1768—the first pages of the Britannica were published in Edinburgh. To celebrate the anniversary, the National Library of Scotland has put a rare first edition of the encyclopedia online.

The first edition was the brainchild of printer Colin Macfarquhar, engraver Andrew Bell, and the editor William Smellie. It was published in 100 weekly sections over three volumes (completed in 1771), but explicit engravings of midwifery scandalized some subscribers, and were ripped out on the orders of the Crown. The entries of the first edition—some of which ran to hundreds of pages—reflect the biases and preoccupations of their time: woman is defined as "the female of a man," while there are 39 pages devoted to horse diseases. Nevertheless, the work was a significant accomplishment that drew on at least 150 sources, from essays by famous philosophers to newspaper articles. It also featured 160 copperplate engravings by Bell.

The title page on the first edition of the Encyclopedia Britannica
The title page on the first edition of the Encyclopedia Britannica

In a statement from the National Library of Scotland, Rare Books Curator Robert Betteridge said, "By the 20th century Britannica was a household name throughout the English-speaking world, and what is especially interesting about this publication was that it had a distinctly Scottish viewpoint. The first edition emphasized two themes—modern science and Scottish identity, including ground-breaking and controversial articles on anatomy and Scots Law."

The first edition (which includes those ripped-out midwifery pages) will appear as part of an exhibit on the Scottish Enlightenment at the National Library of Scotland this summer. For now, you can view all three volumes of the first edition, from "A—the name of several rivers" to Zygophyllum, a genus in botany—online here.

[h/t American Libraries]

The Time German and Russian WWI Soldiers Banded Together to Fight Wolves

iStock.com/567185
iStock.com/567185

During the winter of 1917, Russian and German soldiers fighting in the dreary trenches of the Great War’s Eastern Front had a lot to fear: enemy bullets, trench foot, frostbite, countless diseases, shrapnel, bayonets, tanks, sniper fire. Oh, and wolves.

In February of that year, a dispatch from Berlin noted that large packs of wolves were creeping from the forests of Lithuania and Volhynia into the interior of the German Empire, not far from the front lines. Like so many living creatures, the animals had been driven from their homes by the war and were now simply looking for something to eat. “As the beasts are very hungry, they penetrate into the villages and kill calves, sheep, goats, and other livestock,” the report, which appeared in the El Paso Herald, says. “In two cases children have been attacked by them.”

According to another dispatch out of St. Petersburg, the wolves were such a nuisance on the battlefield that they were one of the few things that could bring soldiers from both sides together. “Parties of Russian and German scouts met recently and were hotly engaged in a skirmish when a large pack of wolves dashed on the scene and attacked the wounded,” the report says, according to the Oklahoma City Times. “Hostilities were at once suspended and Germans and Russians instinctively attacked the pack, killing about 50 wolves.” It was an unspoken agreement among snipers that, if the Russians and Germans decided to engage in a collective wolf-hunt, all firing would cease.

Take this July 1917 New York Times report describing how soldiers in the Kovno-Wilna Minsk district (near modern Vilnius, Lithuania) decided to cease hostilities to fight this furry common enemy:

"Poison, rifle fire, hand grenades, and even machine guns were successively tried in attempts to eradicate the nuisance. But all to no avail. The wolves—nowhere to be found quite so large and powerful as in Russia—were desperate in their hunger and regardless of danger. Fresh packs would appear in place of those that were killed by the Russian and German troops.

"As a last resort, the two adversaries, with the consent of their commanders, entered into negotiations for an armistice and joined forces to overcome the wolf plague. For a short time there was peace. And in no haphazard fashion was the task of vanquishing the mutual foe undertaken. The wolves were gradually rounded up, and eventually several hundred of them were killed. The others fled in all directions, making their escape from carnage the like of which they had never encountered."

Afterward, the soldiers presumably returned to their posts and resumed pointing their rifles at a more violent and dangerous enemy—each other.

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