This chapter updating Ann Druffel's search for the long-lost grave of Robert Emmet, famed Irish patriot known as "the darling of Ireland," is taken from the second edition of THE PSYCHIC AND THE DETECTIVE, by Ann Druffel and famous psychic Armand Marcotte.Published by Hampton Roads Publishing Company, Norfolk, Virginia, 1995.

"... and Lost Bodies from the Deeper Past"


Wednesday, June 16, 1981, dawned cool in Los Angeles. The damp marine layer typical of that month clung around my Pasadena home. In Brea, where Dr. Dorothea Kenny was getting ready to make the forty-five-mile trip to Fontana, it was somewhat warmer, for Orange County cities are typically more sheltered from the ocean's blanket of moist air.

The fifty-mile freeway drive from Pasadena to Fontana was unfamiliar to me. Fontana had always been just a name on a map, a semi-desert community where the Kaiser steel mills were situated. I had never before met anyone who lived there.

Thea, her short brown curls topping her diminutive but determined form, made her way northeast as I traveled east, for we had decided it would be easier to meet in Fontana to keep our appointment with Armand Marcotte. Beside me on the car seat were my briefcase, a tape recorder, maps, files, and a small white and blue box, the innocuous appearance of which gave no hint of its contents. It was, nevertheless, an object of intense interest.

I had been introduced to Louise Ludwig and the PsiCom group by Thea Kenny. Thea, a native of Ireland transplanted in America, had earned her Ph.D. in Indo-European archeology and mythology, and was a professor at a state university. Being Irish and having an archeology background, she was deeply interested in what had become known as my "Irish project."

The object in the white and blue box had already been psychometrized by PsiCom. At that time, however, it had been wrapped in paper toweling, inside a glass jelly jar and taken to PsiCom by Thea at my request. They "read" the object through the sealed jar. At the end of the fascinating readings, Thea gave the members minimal feedback. The object, she told them, was a scrap of bone relevant to an Irish psychic archeology project.

My Irish project involved history, mystery, romance, drama, and death; the bone scrap was laden with emotional content. After PsiCom had conducted a second psychometric session with the bone, at which I was present (for at that point it didn't matter whether the members might be reading my mind), Dr. Ludwig had suggested we might try asking Armand Marcotte to help us. We had never heard the name, but she assured us he was a very good clairvoyant and would probably donate his services for a scientific project. That was good news; my research funds were low.

Thea made the appointment with Armand by phone, informing him only that she had been referred by Dr. Ludwig and that the reading concerned a project of scientific importance.

So events were set in motion for my first meeting with Armand. Nearing Fontana, I felt the air become hot, dusty, and still. Smoke from the steel mills blurred the blue desert sky. Twice I passed the location where Armand had his trailer, for the entrance was camouflaged with bottlebrush bushes. When I finally entered the unpaved driveway, I saw Trailer #9, perched next to an empty swimming pool. A small weathered brown and yellow sign read, "Armand Marcotte."

Thea was waiting in her blue Datsun. As we knocked on Armand's trailer door, neither of us knew what to expect, for Louise had told us as little about him as Thea had told him about the project at hand, which was nothing. When he invited us in there were few preliminaries and little chitchat; he was eager to start on this "project of scientific importance" which his friend Dr. Ludwig had referred to him.

I laid the small box in front of him and asked him to give his impressions about the object inside. He grinned good-naturedly and began to concentrate.

"I get a religious thing. It once belonged to a religious person," he began. "The person who had this thing was on to something. And it was either taken away from him or stolen from him. This seemed to be a clue that people left behind."

So far, Armand seemed to be batting a thousand.

"It's made out of wood?" he asked. "And lead, is it?"

"Well, lead and wood are associated with it," said Thea. The main bone from which the object in the box had been carved had been found by my team in 1978, nearly tucked away, between a stone ledge and a pile of lead-lined, wood- covered coffins in an ancient burial vault in Dublin, Ireland.

"It has carving or something on it, like a scratch," Armand continued. This was true. Most of the bone scrap had been carved into splinters and converted into collagen for Carbon-14 dating. Only a scrap had been retained for use as a psychometric object. The main part from which the bone had been taken was the major portion of a human cranium, and this had been left in the care of Irish officials.

"It appears somebody stepped on it or ran over it, or something like that," continued Armand, his brow wrinkling in concentration. "It was overlooked for a while before it was found. I keep getting this is a very serious situation. The person who owned this is dead."

All direct hits, from a clairvoyant who knew nothing about what the object in the box could possibly be, except that he was able to pull information out of the Cosmic Mind. The burial vault where the cranium had been found had been unused since 1868. It contained twelve bodies, all members of the Irish family of the Earls of Meath. The cranium had not come from any of the coffins in the vault, for they were all essentially intact. It had belonged to another skull, identity unknown. My investigative team, eleven months before, had painstakingly sifted the loose soil on the vault floor and had discovered a few small bits of the skull. We had surmised they had been broken off and scattered by the boots of long-dead Irish laborers who had borne the Meath coffins to their resting place.

"There seems to be another part to it, and they need this part to make a picture, and it appears to be a design of some kind that will lead to something," continued the clairvoyant.

Armand was, as Louise had assured us, a very good psychic. For our team's main purpose in searching the earthen floor of the vault was to recover all the missing parts of the ancient cranium and all the facial bones, most especially the jaw. The search which I had started in 1977, and on which I had spent thousands in personal funds, was for the purpose of finding and reconstructing the skull of the Irish patriot Robert Emmet.

It was an Irish mystery of the first order, concerning not only the location of Emmet's severed head but also the resting place of his headless body. The young patriot had been executed for high treason against the English crown in 1803. His head had been cut off and lost, and his headless body had been buried in an unknown grave. It was important for the Irish to find Emmet's grave, for in a stirring speech on the eve of his death he had uttered these immortal words:

"Let no man write my epitaph. Let my memory remain
in oblivion and my tomb remain uninscribed.. .When my
country takes her place among the nations of the earth,
then, and not till then, let my epitaph be written."(1)

Robert Emmet had lived on in Irish history, poetry, and song. His valorous spirit had inspired other patriots to fight and die, and fight and win, until twenty-six counties of Ireland had attained the status of an independent republic. The synchronistic yearning of the Irish to find their hero's grave had to be satisfied. I, an American of Irish descent, had entered the search, using the method of psychic archeology(2).

Armand was a link in a long chain of psychics who had psychometrized the cranial bone, trying to determine if it was, indeed, part of Emmet's skull. Since Armand was experienced in helping solve modem murders and missing-person cases, it was logical to think that he might help solve a case of a missing body from the historical past.

Now, still without seeing what was in the box and having no knowledge about the project, Armand pencil-sketched the unseen object. He made a representational drawing, very similar to the actual shape.

"The person who died, it wasn't a natural death. He went into a type of convulsion before he was done in." Then his natural curiosity took over. "Let me feel the object. Have I identified it for you?"

"Could you give us an impression of the personality of the person who was associated with that object?" I asked.

"I'll have to touch it because I wouldn't be able to do it." He opened the box. "Oh, yeah," he remarked, delighted that he'd sketched it accurately. He began to feel the bone scrap, concentrating anew. "I also get that the man who killed this man wore a robe, could be a religious robe. I keep getting vivid colors, golds and reds. This man wasn't very old, couldn't have been over thirty-two. An older man, in his forties or fifties, killed him. This man was not married. I see a relationship with the older man, a triangle situation. This is a jealousy-type of crime, an intimate type situation. The two of them probably had an affair."

My inner antennae sprang alert. Armand seemed to be saying that the man of the bone had probably had a homosexual relationship with his killer. This could not be Robert Emmet, whose pure idealism and virtue had been recognized even by his enemies, and who had been described by his friend Thomas Moore, the famous Irish poet and lyricist, as "wholly free from the follies and frailties of youth."

Either Armand was mistaken, or the man of the bone was not Robert Emmet, but another unfortunate who had also been decapitated centuries ago.

My investigative team had found the cranium in St. Catherine's Church vault in 1978. We had been led directly to it by a reading given by a well-known clairvoyant from Washington State, a man who had a good record in the growing field of psychic archeology. Many psychics had worked on the find before we contacted Armand, but their impressions had proved a puzzling mixture. A lot of the perceptual material fitted a man like Emmet, but some of the material did not fit. Now, here Armand was telling us that the man of the bone had been secretly murdered by another, with whom his relationship had been, at best, unsavory.

"There's a man still living who knows the story," continued. Armand. "He has trouble with one arm. It's partly crippled, the right arm. He's had a stroke."

"Perhaps you're getting something we know nothing about," I suggested, shutting off feelings of inner dismay.

"Well," added Thea, pointedly. "This is definitely a person we know nothing about, unless we ourselves are on the wrong track."

"I think you're on the wrong track, that's what I get," agreed Armand.

Without sharing any details concerning the project, we asked him to describe how and where the bone had been found. He said it was next to a shed or barn, perhaps where fruit and vegetables were kept; at the time of the death this building was not in a residential area but stood among open, green fields. The place where the man had been buried, however, was dark and enclosed.

"Dark and enclosed," indeed. When we first entered the basement vault, it had been sealed for ten years and untouched for over seventy-five. The yellow glow of our Tilley lamp had barely cut through the pitch blackness. It was with utter surprise, back in July 1978, that we had seen the coffins, lying in heaps and piles, the older ones crumpled under the weight of the ones on top, giving the effect of a graveyard in upheaval.

St. Catherine's Church had been inside the city of Dublin in 1803, the date of Emmet's death. Was Armand seeing back to an earlier time, perhaps as far back as four hundred years ago, when Dublin had not yet encroached on the green fields and vineyards belonging to the monks who, at that time, owned this church? For, although I had not yet received the final results of the carbon-dating tests, examination of the cranium by Irish scientists had established that the bones were probably 200 to 400 years old.

"The man threatened to expose the older one." Armand's impressions were coming fast. "They were probably both in a religious sect. The older man got another man to help him bury the body. This man waited until the older man died too, and then he wrote what happened in a letter and hid it in the record books which were kept on shelves in this place."

I was grateful the tape cassette was recording it all; Armand's impressions were coming fast.

"The man with a crippled arm found the letter telling about it. I keep getting a wall of books. He has kept the letter because he didn't want to degrade these people who lived before him."

By this time Armand had correctly identified the location as Ireland. Thea's soft accent might have given a clue to this, but in view of the correct material he was perceiving it was more likely that he had received that information by psychometric means.

"Look in the library," advised Armand. "The man who found this letter didn't know what to do about it, and the people in charge of the place decided it should be kept quiet. Because the people are still there. It's still a religious group."

"Where is the rest of this man's body?" I asked.

"He buried him in two different places. There was a wagon involved, and I'm sure you should have found some of his collar bone. See? This is what you should have found." And Armand thumped his own clavicle where it joined near a shoulder.

I realized abruptly something I had almost forgotten. In digging at the site, I had uncovered a mass roughly equal to the shape and size of a jawbone, directly underneath where the cranium had been found on the surface. I recalled how the Irish dental surgeon. Dr. Barry, had urged me on in uncovering this, for we both felt it might be a long-buried jawbone belonging to the cranium. But instead of a jawbone, the mass had turned out to be the outer part of a clavicle, belonging to a shallowly buried, intact skeleton, interred without a coffin only four inches under the earth in the vault floor.

"Do you know the neck spine? Did you find any of these vertebrae?" asked Armand, indicating the back of his own neck.

We had, indeed, found two vertebrae while sifting the surface soil and they, too, were in the care of Irish officials. One had been split, as by a sharp blow. Its finding had excited us, for it possibly meant that it had come from a head which had been severed from the body, as was Emmet's, by an executioner's knife.

I didn't say anything like this to Armand. "We found what seemed to be two vertebrae," I offered.

"Now the other part of the body, you should find the other part, there should be another building, with stone front, in front of it. Like it could have been a coal cellar or like, where they put fruit in a cellar. I would say it would be buried in back of an entrance, in front of a wall, because at that time they were building that addition. Is there a stone wall there that's part of that building?"(3)

"Of the same building? Of the dark enclosed place?" I inquired.

"Yes!" said Armand.

I thought about how the 1978 exploration had revealed that part of the cellar basement contained an antique floor heating system, dating back to the 1700s. This had been added long after the church had been built. Could this be linked to the "coal cellar" and "addition" Armand had mentioned? I answered that the basement area was segmented by numerous stone walls.

"Well, this stone wall's by the foundation. They built a wall in front of where the rest of the body is buried." I was getting confused and must have shown it. Armand snatched up a piece of paper and began to draw a rough map.

"This bone should have been right about here, in a corner, like. OK. There should be an alcove under the ground. You don't see it on top, but under-ground, but they put a wall in front of it. This bone you have here was in the corner more. You'll find a hollow place in back there somewhere, and there would be part of the body in that area. Because the wall was built in front of that where it was buried. It was done like, ten or fifteen years later."

"So this bone could have gotten separated from the rest accidentally?" asked Thea.

"That's right," Armand nodded. "Because when they built this wall, they dug the foundation. In digging, they were throwing the dirt toward the corner."

"In what area would we find this alcove?" I asked. Armand might be a brilliant psychic but his drawing ability was not da Vinci.

"It's like a wine cellar, or a fruit cellar, all underground," he replied.

"So the body was all buried together to begin with?" asked Thea.

"Yeah," Armand agreed. "And that's why you should have picked up a couple of vertebrae. And the rest of it is under in here. Like it was laid out this way, the body, see?" He drew more on the map. "And the head and things were here, where they put the footing for the wall. They dug this out and shoved the head over there in the corner and built the wall where the head used to be."

He drew more, indicating the position where the cranium of the murdered man had first lain when buried, then indicated the corner of the alcove where the head was thrown together with a couple of neck vertebrae after it was accidentally severed from the rest of the skeleton, by the sharp shovels of the laborers who dug the foundation for the wall.

I stared at the sketch. Rough though it was, it bore an amazing resemblance, in proportion and shape, to a sketch I had carefully prepared for the Irish officials and members of the research team, after our 1981 retrieval of the cranium from St. Catherine's basement(4). Ten of the Meath caskets were piled in an alcove separated from the rest of a segmented basement room by a two-and-a-half-foot-high wall. The cranium which we had hoped could be verified as Emmet's had been found near the corner of the alcove, tucked between the end of a bottom casket and the dividing wall. And right alongside this pile of caskets, we had accidentally discovered the uncoffined skeleton four inches below the surface. We had uncovered not only the clavicle, but part of one side of the rib cage and one hand and arm. I had taken a couple of finger bones, thinking that they would provide a good control experiment to compare with the carbon-dating on the cranium.

The skeleton beneath the surface was not associated with the Meath burials. I had given my word none of these caskets would be disturbed. The buried, uncoffined skeleton lay about eight inches out of line with the Meath coffins, and its skull was out of view entirely, being at least one foot ahead of the front end of the Meath caskets. In other words, the jawbone and other minor head bones of the buried skeleton evidently still lay under the wall which separated the Meath alcove from the rest of the basement room.

My confidence in Armand's ability returned. There was no way he could have known about the buried skeleton. The only feedback Thea and I had given him up to that point was that a stray cranium and a couple of vertebrae had been found.

I listened with an open mind as he described the murdered man.

"He was going to expose the older man. This young man had been draining the older man of finances. The man had a lot of pressure on his chest during the death process. He couldn't breathe, his lungs were giving him trouble. But I think the final blow was to the head and his eyes! Oh! He's having trouble with his eyes. His right eye, it's hurting like you wouldn't believe! He can't see out of one eye!"

Was this another direct hit? While sifting the loose soil in the vault near where the cranium was found, we had uncovered a round bone which Dr. Barry had identified as an eye socket, probably belonging to the cranium in question.

"This young man could be very cruel," continued Armand. "He had a mean streak. His mouth was very dry before he died because they've cut off water or liquids from him for a while.

"When the man that killed this man died, an account of the murder was written by the man who helped the murderer bury the body. I keep getting it put into a book, and it was discovered and it's still around. It's in a very old manuscript like a record book. Are there any record books around that place?"

"There should be," I answered. "I haven't located them, but there should be."

"Well, there are record books, and it tells exactly what was going on. The young man didn't always stay there. He'd stay for about three months, and then he'd go off again. But he kept coming back to the older man. And the young man had nobility around him, not that he was royalty, but he associated with people in high places."

"Do you get a name for the older man, or any identifying information?" I asked.

"I get a W," Armand answered. "Like Wilbur or Wilbert. . .and I get a G, like Gancy or Gansey or something. But I feel that his death was documented, in a letter, and it's going to be found.

"If you search the period of the year this young man died, it would be in that record book. . .I see a 6 or a 9, and I get it on the shelves. It could be Volume 9 or 6, because I can't tell if it's up or down. If they're not in this building, they're close to it. A school. . .or a college. I see a big wall, and these old books that were in this building at one time. Like an archive, where there are historical things. I see people walking by, looking, like it's a collector's item or something. And the letter was found by a man living today, who has a paralyzed arm, and he kept quiet about it, like I said."

Returning home from the session, I transcribed the tape cassette and studied Armand's map. Could he be right? Were we on the wrong track, as the clairvoyant had stated so definitely early in the reading? Was my stray cranium I hoped could be identified as Emmet's merely discarded remains of a secretly murdered man?

Several weeks later, the final Carbon-14 dating results were obtained. The lab had dated not only collagen from the cranium but collagen extracted from the finger bones of the buried skeleton. The dates of each were surprisingly similar.

Although the results were clothed in technical language, the upshot of the analysis was that both dated from the mid-1500s (5). It was very possible that the cranium and finger bones belonged to the same individual, as Armand had stated.

Realizing how accurate Armand's reading had been, I set about trying to verify the other parts, namely, that an account of the murder had been written down and that the manuscript existed to this day. Obviously this search no longer has anything to do with the Emmet project, but is an interesting spinoff from it. Many church records dating from the time of the Reformation, especially in Ireland, were destroyed by persons caught up in the violence of the time. But ancient manuscripts from St. Catherine's Church and the monks in charge of that parish at the time in question do exist. Correspondence with Dublin archivists did not reveal the existence of such a letter, but in time perhaps the existence of the letter described by Armand will be verified.

The carbon-dating results had established that the cranium, first thought to be that of Robert Emmet, was not his. I continued the search, using the multiple-psychic method. The problem of locating the grave of Emmet had become rather hopelessly entangled, due to the distinct probability that there was at least one decoy grave, and perhaps two. The English officials of the time would have been careful to see that the grave site would not become a rallying point for Irish nationalists. Our psychic respondents, who now numbered twenty-two, were describing three apparently different locations.

We decided to launch a psychic probe to find Emmet's head, since it was a matter of history that the head had been lost and the body buried headless. There would be no logical reason for a decoy head, so confusion to our psychic respondents, therefore, would be minimal.

Armand again generously donated his time to this project. I provided him with a photo of Emmet's death mask, which was made before the head disappeared, and he chose June 23, 1982, as the most auspicious time (astrologically) to obtain valid information.

"Mercury's retrograding now," he explained, when asked on May 26 to participate in the probe. "When we're searching for something way back in the past, we'll have to do it when Mercury's going forward."

In the meantime, Armand meditated repeatedly on the photo of the death mask, and on June 23 we held the session.

"I definitely get this man being buried next to water, and a small stone bridge," Armand began. "There's no water now in the channel; it's dried up and the bottom is covered with small field stones. But the place is near water. And the head is buried in a cemetery where the body's not too far from it, but it's in two different areas. Where the head is, it served as the floor of a building, a church or a religious chapel. I kept getting a lot of bodies, under the cement floor slabs. The building was connected to a house, I feel a connecting vestibule, or whatever you call it. The head was placed in a catacomb-like. It was placed where there's nobility. In these catacombs. . .they buried the very noble or very elite.

"No matter how I tried to work on this, I kept getting that," said Armand, almost apologetically. "The head was placed where there was nobility buried. It could have been the mayor of the city or the princes of the time, and there was also some very deep religious thing.

"And when you go there," he continued, "you will find an urn. The head was placed in an urn. And it's in where there are persons of minor royalty buried. I see like it's closed up. It's been covered over, but I do get like it's still, somebody will remember it.

"There was a nobleman that really liked this man [Emmet], and he provided the burial for the head."

"Could you give me a name?" I asked.

"I keep getting like Herbert, or Herb, for a first name. And I keep getting an E-L, the last name. There's an H, and an E-L­ Elshure, or Elsure, or Eliza, or­­­­ it's E-L-L-I-Z, something. It's not a ranking thing, but he had a title of some kind. They were close friends, and he provided the burial for this man. And they decided to part, you know, break his body up, separate the body, because I kept getting violence. They were afraid the body would be taken, or something.

"The urn. I kept getting like there are lions' paws holding it up. It's round and it has a cap to it that's thick, and there's a lion's head, you know, like the lion's on its back and the mouth's open."

Armand sketched the urn he was perceiving as I asked what color it was.

"Well, it's awfully gray now and very dusty. It's like at one time they could have put flowers in it, and then they covered it. They put a cap on it. His head is in an urn where the nobility are. I don't know if you can make sense of that or not."

"I'll certainly check it out," I promised.

And check it out we did. My daughter Allis Ann and I journeyed back to Dublin in mid-July 1982. Among the thick files in my ever-present research bag were transcriptions of Armand's reading plus the transcripts of five triple-blind readings from psychic respondents of the Mobius Society.

The Mobius Society, a professional research group headquartered in Los Angeles, had become interested in the Emmet project in 1980. Its chairman of the board, Stephan A. Schwartz, recognized the search for Emmet's grave as a true, triple-blind situation, in other words, no one living on earth knew where the grave was located. It was the type of research where applied parapsychology could be best employed, and the Mobius Group specializes in utilizing intuitionally derived data in practical field research. Using blind protocol methodology, Mobius has been able to achieve substantial success, which has been reported in research papers at academic conferences and in numerous other literary sources.(6)

The Mobius Society's contribution to this 1982 search for Emmet's head involved triple-blind perception by five of its talented psychics. The results had been fascinating. Four of the five had circled, on an unidentified map, an area in and around Mt. Jerome Cemetery, south of the Dublin civic center, indicating that that area was related to the object of our search. They had chosen an area about one-third-mile square from a map depicting an area about sixty miles square. Correlation like this could not be ignored.

In addition, four had provided sketches of peculiar features associated with the location. Our team of six persons, Irish, English, and American, searched the cemetery in question over a period of several days. All of the sketched features (some very unusual indeed, but that is a separate story) were found
in the cemetery, centered in an area about two hundred feet square.

While following the features of a rough map which one of the Mobius respondents had sketched, I found, in the midst of the oldest part of the cemetery, a gray, dusty stone urn atop a grave. The urn was resting on lion's paws, and on each end was carved a magnificent lion's head, mouth open wide.

The urn was oblong rather than round, and paws and heads were positioned differently from those in Armand's sketch, but the coincidence could not be ignored. And the urn was situated on the site where one Mobius respondent had marked an "X," indicating where the object of our search would be found.

The urn showed definite signs of having been moved from an earlier site. Its stone top was tightly sealed. The area where it now rested was older than the cemetery itself; surrounding gravestones carried dates twenty-five years older than the date when the graveyard was first established for public use.

The cemetery's head office, which was once the manor house of a rich gentleman, was about 200 feet away. Was this the location Armand had described? Where an ancient graveyard and chapel had been connected in some manner to a large house of a nobleman?

The rich, influential Irishman, John Keogh, had sold this land, Mt. Jerome, shortly after 1830 to Dublin authorities in order that it might be used to provide a cemetery for Catholics. For centuries before 1830, the brutal penal laws imposed on Irish Catholics by their conquerors had forbidden formal burial to persons of that religious persuasion. Keogh himself was a Catholic, but rich, influential Catholics were a rare breed at that period in Irish history. Could he have secretly buried other Catholics on his own land before the Penal Laws were abolished?

Mt. Jerome, at that time, was surrounded by rushing rivers which flowed down each side of the low, rounded mount. This, too, fit in with Armand's reading. Lazy streams still flow there.

The authorities in the cemetery office could not explain why grave markers dated 1810 and 1811 were in the area near the urn. Neither could they explain why the grave onto which the lion-footed urn had evidently been moved long ago was that of a daughter of an Anglican minister. Although the cemetery is now non-denominational, in 1837 (the date of the grave in question), the cemetery was for Catholic burials only.

Since the urn clearly was not a sarcophagus and did not contain a recorded internment, I asked permission to open it. I was advised to contact the descendants, if any, of the family involved or, that failing, to seek permission from appropriate legal authorities.

Eventually permission was granted to open the urn. It was empty. However, it was also apparent that the lid had been unsealed some time after my 1982 visit and before its official opening by my team in 1984.

Since 1984, Armand and three dozen other psychics have given more psychic input. A site in a village directly south of Dublin gives great promise of exciting finds in buried buildings and vaults under the earth in another disused cemetery. This site, also, fits most of Armand's description. Official permission to search is being requested. It is a slow process, but someday, with the help of Armand and other talented psychics, our dedicated research team will be successful, and the remains of Robert Emmet will be returned to the Irish who love him.



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(1) Landreth, Helen, PURSUIT OF ROBERT EMMET, New York and London, Whittlesey House, McGraw-Hill Book Company, 1948.

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(2) Psychic archeology is a scientific process developed by the Mobius Society, whose Director was Stephan Schwartz. The Mobius Society was active in the Emmet grave search between 1985 and 1992. For further information see www. .

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(3) Armand's replies are from an interview recorded on 16 June 1981. Transcription and original recording in Druffel files.

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(4) See Druffel's two articles on this website, regarding early phases in the search for Robert Emmet's grave, i.e., "Search for An Irish Martyr, Part I" and Search for an Irish Martyr, Part II." FATE Magazine.

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(5) This early date, being at least two or three hundred years before Emmet's death, eliminated all possibility that the skull found in 1978 by our search team could be that of Emmet's lost head.

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(6) Schwartz, Stephan A., "A Prototype Applied Parapsychological Methodology for Utilization in Archeology," PROCEEDINGS OF THE PARAPSYCHOLOGICAL ASSOCIATION, New Jersey, Scarecrow Press, 1982. Also of interest is George McMullen's ONE WHITE CROW, Norfolk, VA, Hampton Roads Publishing Co., 1994 which recounts a talented psychic's experience working with a prominent Canadian archeologist.

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