Alias Grace (60 page)

The Spiritualist craze in North America began in Upper New York State at the end of the 1840s with the

“rappings” of the Fox sisters, who were originally from Belleville — where Susanna Moodie was by then resident, and where she became a convert to Spiritualism. Although it soon attracted a number of charlatans, the movement spread rapidly and was at its height in the late 1850s, being especially strong in upstate New York and in the Kingston-Belleville area. Spiritualism was the one quasi-religious activity of the times in which women were allowed a position of power — albeit a dubious one, as they themselves were assumed to be mere conduits of the spirit will.

Mesmerism was discredited as a reputable scientific procedure early in the century, but was widely practised by questionable showmen in the 1840s. As James Braid’s “Neuro-hypnotism,” which did away with the idea of a “magnetic fluid,” mesmerism began a return to respectability, and by the 1850s had gained some following among European doctors, although not yet the wide acceptance as a psychiatric technique that it was to achieve in the last decades of the century.

The rapid generation of new theories of mental illness was a characteristic of the mid-nineteenth century, as was the creation of clinics and asylums, both public and private. There was intense curiosity and excitement about phenomena such as memory and amnesia, somnambulism, “hysteria,” trance states,

“nervous diseases,” and the import of dreams, among scientists and writers alike. The medical interest in dreams was so widespread that even a country doctor such as Dr. James Langstaff was recording the dreams of his patients. “Dissociation of personality,” or
dédoublement,
was described early in the century; it was being seriously debated in the 1840s, although it achieved a much greater vogue in the last three decades of the century. I have attempted to ground Dr. Simon Jordan’s speculations in contemporary ideas that would have been available to him.

I have of course fictionalized historical events (as did many commentators on this case who claimed to be writing history). I have not changed any known facts, although the written accounts are so contradictory that few facts emerge as unequivocally “known.” Was Grace milking the cow or gathering chives when Nancy was hit with the axe? Why was Kinnear’s corpse wearing McDermott’s shirt, and where did McDermott get that shirt — from a peddler, or from an army friend? How did the blood-covered book or magazine get into Nancy‘s bed? Which of several possible Kenneth MacKenzies was the lawyer in question? When in doubt, I have tried to choose the most likely possibility, while accommodating all possibilities wherever feasible. Where mere hints and outright gaps exist in the records, I have felt free to invent.