Free Thunderstruck by Erik Larson

reducing the rise of man to a process that had more to do with accident than with God, his theories had caused a shock to the faith of late Victorian England. The yawning void of this new “Darwinian darkness,” as one writer put it, caused some to embrace science as their new religion but turned many others into the arms of Spiritualism and set them seeking concrete proof of an afterlife in the shifting planchettes of Ouija boards. In the mid-1890s Britain had 150 Spiritualist societies; by 1908 there would be nearly 400. Queen Victoria herself was rumored to have consulted often with a medium who claimed to be in touch with her dear dead husband, Albert, the prince consort.
    There were other signs that the confidence and contentment that had suffused Britain under the queen were beginning ever so slightly to erode. Britain’s birthrate was falling rapidly. The Panic of ’93 had rattled the princes of industry. Britain and France seemed on the verge of war, though in fact events under way in Germany, as yet largely unnoticed by the public, soon would refocus the nation’s attention and bring an end to its long-standing policy of “splendid isolation,” rooted in the perception that because of its military and economic power the empire needed no alliances.
    Unsettling, too, was the rising clamor from suffragists seeking the vote for women. The hostility that greeted the movement masked a deeper fear of an upwelling of sexual passion and power. It was kept quiet, but illicit sex occurred everywhere, at every level of society. It was on people’s minds and in their hearts; it took place in back alleys and in elegant canopied beds at country homes. The new scientists of the mind studied sex, and in keeping with the revolution ushered in by Darwin, they sought to reduce it to sequences of stimuli and adaptive needs. Starting in 1897, Henry Havelock Ellis devoted six volumes to it: his pioneering
Studies in the Psychology of Sex,
sprinkled with case studies of unexpected explicitness and perversity. One memorable phrase from volume four,
Sexual Selection in Man:
“the contact of a dog’s tongue with her mouth alone afterward sufficed to evoke sexual pleasure.”
    There existed, too, a rising consciousness of poverty and of the widening difference between how the rich and the poor lived. The Duke and Duchess of Devonshire owned an estate, Chatsworth, so large it could house more than four hundred weekend guests and the squads of servants that accompanied them. The wealthy served meals of extravagance, recalled J. B. Priestley, “probably including, if the chef were up to it, one of those quasi-Roman idiocies, in which birds of varying sizes were cooked one inside the other like nests of Oriental boxes.” Barbara Tuchman, in
The Proud Tower,
recounted how at one luncheon at the Savoy Hotel for the diva Nellie Melba, guests enjoyed a dessert of fresh peaches, then “made a game of throwing them at passers-by beneath the windows.”
    With this new awareness of the great rift between rich and poor came the fear that extremists would seek to exploit class divisions and set Britain tumbling toward revolution. Anarchism had flamed into violence throughout Europe, often with an Italian holding the match. In late 1892 Scotland Yard arrested two Italians who confessed to planning to blow up the Royal Stock Exchange. The aptly named Errico Malatesta—literally, “evil headed”—preached revolution throughout Europe and found a willing audience. On June 24, 1894, a young Italian baker, Sante Caserio, attacked the president of France, Sadi Carnot, with a newly bought dagger and stabbed him to death. A bomb exploded in posh Mayfair but hurt no one. Many in England feared that worse was yet to come and blamed the unrest on policies that allowed too many foreigners to seek refuge within the nation’s borders. There were so many French anarchists in London that one, Charles Malato, published a guide with information about how to