 But these studies suggested that much of the supposed evidence for personal survival was merely evidence for telepathic communications from the living (albeit, perhaps dying), and Sidgwick consequently found much of this work distressing rather than encouraging. It was only in the 1890s, with the famous case of Leonora Piper, that he came to think that there was something resembling a “prima facie” case for survival. Piper was an American whose trance mediumship produced purported communications from particular deceased persons, and her claims withstood the combined scrutiny of the best researchers in both the American and British S.P.R.s, including William James, the Sidgwicks, Richard Hodgson, and Frank Podmore. As Braude (2003) indicates, the Piper case is still being debated to this day (see also Berger 1987). Evidence of this nature helped persuade Eleanor Sidgwick, in the years following Henry’s death, that his personality had survived physical death and succeeded in communicating with her (Schultz 2004, 2017). In an extremely curious, even bizarre, chapter of this history, Eleanor and her brothers, Arthur and Gerald, along with various close friends and colleagues, apparently developed a plot, supposedly with help from the “other side,” to bring about the birth of a “spirit child” who could become a new Messiah, ushering in a reign of global peace (Roy 2008; Gray 2011; Schultz 2017). What the actual, historical Henry might have made of such an effort at applied esoteric morality is a very intriguing question. 