Pocketing the glass and reassuringly fingering his revolver, Doyle abandoned his post and crossed the street toward the coachman, who was leaning diffidently against his cab, lighting a pipe.
'Pardon me, friend,' said Doyle, putting on an affable, half-pixilated smile. 'This wouldn't be where they're having on that spiritualist thingamajig, now would it? I was told Thirteen Cheshire.'
'Wouldn't know about that, sir.' Flat, nothing. Most likely the truth.
'But wasn't that Lady . . . Lady Whatzis and her brother ... well, of course, you're their driver, aren't you? Sid, isn't it?'
'Tim, sir.'
'Tim, right. You fetched my wife and me from the station when we visited out to the country that weekend.'
The man peered uncomfortably askance at Doyle, feeling a social obligation to harmonize. 'Out to Topping, then.'
'That's right, out to Topping, when they had everyone out for ...'
'For the opera.'
'Right-o, the opera ... Last summer, wasn't it? Now be honest, Tim, you don't remember me, do you?'
'Summers Lady Nicholson's got people out all the time,' Tim offered as apology. ''Specially that opera crowd.'
'Now I'm trying to recall: Was her brother there that weekend, or was he off at Oxford?'
'Cambridge. No, he was there, I think, sir.'
'Of course, it's coming back now—I've only been out to Topping just the one time.' That's enough, thought Doyle, I'm pressing my luck as it is. 'Fond of the opera, are you, Tim?'
'Me, sir? Not my cuppa. The track, more like.'
'Good man.' A glance at the watch. 'Look, it's nearly eight, I'd best get inside. Cheers. Keep warm.'
'Thank you, sir,' said Tim, grateful for the consideration or perhaps more so for Doyle's departure.
Doyle took the steps. Lady Caroline Nicholson—the full name leapt immediately to mind. Husband's father in government. Hereditary peerage, Topping their ancestral manse, somewhere in Sussex.
Which knock to use? The covert: three raps, a pause, then a fourth. Get someone to the door, then sort it out. He raised the cudgel end of his walking stick, but before he made contact, the door swung open. He couldn't recall hearing the latch disengage. Probably not closed properly; the cant of the doorframe, a gust of wind.
He entered. The center hall was dark, bereft, bare boards underfoot that never knew a rug. Closed doors to the left, right, and straight ahead. Stairs straining upward like bad teeth. The boards protested underfoot with every cautious step. After three such steps, the open door behind him swung shut. This time he distinctly heard the latch engage. Doyle reassured himself by recalling a gust of wind that preceded the closing of the door, of sufficient force to initiate the securing of the latch.
Except that the single candle on the table, its sallow flame now alone between Doyle and total darkness, had not flinched or faltered in its ovoid capsule. Doyle passed his hand over the flame; it danced agreeably, then he noticed that beside the candlestick on the table was a glass bowl, ensnaring stark ebon highlights from the flickering flame.
The bowl's mouth spanned the breadth of both his hands. The glass was dense, smoky, richly textured with a pattern. This filigree depicts a scene, Doyle realized as he traced a pair of conical horns sprouting from an upright animal's head. His eye drifted to a dark mass of something wet and charry in the bowl; flaked and blackened, it gave off a disagreeably ripe tang. Fighting an instinctive wave of revulsion, he was
about to insert an exploratory finger into the fluid when with a moist glug something shifted beneath its surface, something not inert. The bowl began to vibrate, its edges rimming the table, giving off a high glassine hum. Right, well, we can come back to this, he thought, backing away.
Low voices from behind the door directly ahead of him, soft, rhythmic, almost musical, consonant with the vibration, perhaps responsible for it. Not a song: more like a chant, the words indecipherable—
The door to the right opened. The boy he'd seen before stood there, looking up at him without surprise.
'I'm here for the seance,' Doyle said.
The boy's brow furrowed, scrutinizing, enigmatic. Older than originally estimated, small for his age. Quite a bit older. Grime smudging his face, a mobcap pulled low over the ears, but dirt and cap not entirely obscuring wrinkles at the brows and corners. Quite a mass of wrinkles. And there was nothing of the child in those unnerving eyes.
'Lady Nicholson is expecting me,' Doyle added authoritatively.
Calculation occurred behind the boy's look, and his eyes suddenly went alarmingly vacant, as in vacated. Doyle waited a long ten seconds, half expecting the boy to keel over—a petit mal seizure perhaps—about to reach out to him when his presence snapped crisply back into place. He opened the door and bowed stiffly, waving Doyle through. An epileptic, clearly much abused, growth stunted by malnutrition, perhaps a mute. East End streets play host to legions of these lost ones, Doyle allowed himself unsen-timentally. Bought and sold for less than the coins in my pocket.
Doyle moved past the boy into the parlor, the chanting voices closer now, issuing from behind closed sliding doors directly ahead. The door snicked shut behind him, the boy gone. Doyle treaded softly to the doors, and as he listened, the voices within went silent, leaving only the sibilant hiss of the gas jets.
The doors slid open. The boy stood on the other side now, waving him forward. Behind him, across a surprisingly commodious room, the seance was already in progress.
The modern Spiritualist Movement began with an act of fraud. On March 31, 1848, mysterious rapping sounds were heard in the home of the Foxes, an ordinary Hydesville, New York, family. The sounds continued to manifest for months whenever their two adolescent daughters gathered in the same room. In the following years, the Fox sisters capitalized the resultant national hysteria into a thriving cottage industry: books, public seances, lecture tours, hobnobbing with celebrated faces of the day. It wasn't until the end of her life that Margaret Fox confessed the enterprise had been nothing more than an increasingly sophisticated series of parlor tricks, by which time it was far too late to still a vox populi starved for authentic experience of the supernormal: Science's assertion of primacy over the rusting tenets of Christian worship had created a seedbed that Spiritualism took root in like wild nightshade.
The Movement's stated objective: Confirm the existence of realms of being beyond the physical, by direct communication with the spirit world through mediums—also known as sensitives—individuals attuned to the higher frequencies of noncorporeal life. Having discovered and developed this ability, the medium invariably struck up a 'relationship' with a spirit guide, who served as interlocutor of a cosmic lost and found: Since most of the medium's supplicants were survivors of some recent death, they aspired to little more than reassurance that their dearly departed had arrived intact on the far side of the Styx. It was the spirit guide's task to authenticate the contact by retrieving proof from Aunt Minnie or Brother Bill, usually in the form of some hermetically private anecdote shared exclusively by both bereaved and lamented.
In response to these simple inquiries, information flowed from the spirit through rapping, a series of knocks on tables. More accomplished mediums entered a trance during which the spirit guide 'borrowed' the host's vocal cords, assuming the voice of the loved one with startling accuracy. A few manifested an infinitely rarer talent: producing large volumes of milky, malleable vapor from their skin, mouth, or nose, a substance with all the appearance but none of the properties of smoke: It did not disperse or react to atmospheric conditions, behaving rather as a three-dimensional tabula rasa able to assume the shape of any idea or entity. It was one thing to
hear Aunt Minnie knock on the table, quite another to see her take shape before one's eyes in a cloud of clotted, autonomous fog. This strange stuff was called ectoplasm. It was photographed on countless occasions. No adequate debunking for it emerged.
Beyond the hordes of the grieving and confused, two other, smaller subsets consistently sought out the services of the mediumistically inclined. Motivated by similar impulses— albeit with diametrically opposed ends in mind—they divided along an obvious line of demarcation; seekers of light and worshipers of darkness. Doyle, for example, was driven by a conviction that if one could pierce the appropriate sphere of knowledge, the eternal mysteries of health and disease would fall within our reach. He researched the exhaustively documented case of one Andrew Jackson Davis, an illiterate American born in 1826, who while still an adolescent discovered an ability to diagnose illness through the use of his spirit eyes, perceiving the human body as transparent and the now visible organs as centers of light and color, the hues and gradations of which corresponded to their well-being or lack
