_Recent proofs of the doctrine by the existence of a particular
Apparition._--IN SIX LETTERS.
* * * * *
LETTER I.
In reply to a friend, who had expressed his desire and that
of others, that the account of the Spectre might not be
made public.
_My Dear Sir_:--In our last interview, you favored me with the suspense
of your judgment with regard to the Spectre, which has produced so much
altercation in this part of the land.
I am therefore encouraged to ask your further attention to this
affair, contemptible as it must appear, if you believe but a part of
the misrepresentation now propagated. These, with modern incredulity,
now form the general opinion of the wise and unwise, the learned and
unlearned, that this whole affair is mischief and artifice, practised
by one or more of Mr. B’s family, and particularly by the young woman,
whose marriage was responsive to the prediction and direction of the
Spectre. Thus stands the vision of Hosea in the view of our Deists.
They consider it a thousand times more probable that the good man was
some how or other deceived by those licentious women, than that he ever
received such direction from the invisible world. Now while my own
opinion is entirely the reverse--while I view that family and their
neighbors who vindicate them as unjustly censured; shall I appear the
sang froid spectator? Perish rather my own reputation with theirs.
But this notwithstanding, dear sir, you will not fail to mention the
ardent sensations of gratitude and esteem which I entertain for those
pious and judicious persons, who have expressed their generous anxiety
for my character and usefulness.
It is not so much the matter or style of the pious discourse of the
Spectre which demands our attention, as the enquiry whether there was
any Spectre or not. She taught the same truth which we find in our
Bible. She proclaimed no new doctrine. Had she done this, it would have
occasioned a great objection against her.[12] She exhorted the young
people to read the Bible as their sure guide to eternal life. And her
requirements were defended by the Scriptures whenever the propriety of
any of them was doubted, to shew that her directions agreed with the
law and the testimony.
In the style of her discourse, there was nothing of elegance or
sublimity, more or less than we observe among common people in that
pious and familiar conversation in which passages of Scripture are
frequently introduced.
This, they say, is a great objection: a person from the invisible
state would never have conversed with the people in such an ordinary
style. But had she excelled in the _elegant_ or _sublime_, objection
would not have been silent. It would have been said that she was not
the person she professed to be: for the employment of that person had
never been the study of Sheridan or Longinus: on earth she was below
it, in heaven above it. The Spectre came not with the excellency of
speech, which man teaches, nor with the sublimity of those prophecies
which describe the rise and ruin of empires; for empires were not her
subject; and there was perfect propriety in her using such language as
would subserve two of her designs: which were to manifest who she was,
and to render herself as familiar as possible to those common people
with whom she conversed. Accordingly her mention of certain articles of
property which she had left, was by no means an ultimate design, as she
herself declared; but this, and her reasonable disposal of them, were
more clearly to convince her family that she had been their daughter
and sister. For the same reason the features of her face were observed
to be like those of the person she professed to be, by some who knew
her in her life time. And though her voice had no indication of breath
and was inimitably distinct from any voice of the living, yet it had
the same sound which she had uttered in her last hours, as they, who
attended her in her last sickness have testified. Sometimes a part of
the company could understand her words without the least difficulty;
while others with advantages of hearing, every way equal, perceived
only a sound, without the least articulation whatever. Thus the men who
were with Paul at the time of his conversion, heard a voice, but saw no
man, and they saw the light, but heard not the articulate voice of the
speaker.
Such was the various experience of the people on these occasions.
Some of them heard and understood plainly, but saw nothing: others
heard a voice, but no speaking voice: others again saw a light, but
no person: while they had no impediments natural or accidental; yet
far the greater number heard the words distinctly, and clearly saw a
personal form. And the very same persons, who could not see, nor hear
intelligibly at one time, would at another time, and even at a greater
distance see, hear and understand without the least difficulty: while
others of the company, who had clearly seen and understood at the
previous interview, could now only see a light and hear a sound.
It was to render herself familiar that she frequently introduced
herself, as we do, by the token of knocking.
When Peter knocked at the house of Mary, the disciples thought it
was his angel, that is to say, they thought that a Spirit might come
to the house and knock. They more easily believed that a Spirit was
at the door, than that Peter had escaped from prison. We should in
this age more easily believe the contrary. But the disciples were no
philosophers.
For the same reason she endeavored to dispel the fears of those who
conversed with her. “Do not be afraid,” she would say, “I have not
come to hurt you. You need not be afraid at all.” Utterly opposite,
you observe, to the conduct of those who personate apparitions. They
generally aim to keep their dupes in fear and at a convenient distance.
So the angel addressed the shepherds, “Fear not.” “I do not stand too
near you, do I?” said a person unsuspected. “No,” was the reply, “stand
as near as you please.”
Hence also the reason why she did not commonly begin to speak, till
she was addressed. I say, _commonly_, for there were some exceptions.
The voice of a Ghost responsive, is not so unexpected, and, of course,
not so suddenly terrific as the same voice would be without previous
address. This may serve to remove that objection of the Encyclopedia:
“It is an odd circumstance, say they, that ghosts have no power to
speak till they are addressed.” But this odd circumstance is not
occasioned by their want of power; but by their tenderness for the
persons who receive their messages. This was the very reason she once
expressly gave for not speaking where she once appeared. Hence we may,
if we choose, see one reason why she spoke so frequently in the cellar.
It is easy to see, if we choose, that the idea of a Spectre coming into
the room where the family commonly resided for labor, sleep, or other
refreshment was distressing to them: for this was their refuge, their
place of retreat. Accordingly when, upon a certain day, she appeared
among them in one of the lower rooms, they all left the house. The
Spectre, therefore, out of tenderness to them, _commonly_, though not
always, conversed in the cellar, that they might seem to have a place
of retreat. The next question is, why then did she not commonly speak
in one of the chambers or in the open field? But the chambers were the
apartments of repose, and the field was inconvenient by the weather.
She did however, sometimes speak in the chambers, and in the lower
rooms, and in other houses of the neighborhood, and several times in
the open field.
A cellar, such as that was, is a place where deceivers, imitating her
realities would find difficulty. A ventriloquist might indeed speak
there. But how? Not so that a part of the company shall hear and
understand distinctly, while the other part with advantages of hearing
every way equal, and giving equal attention, shall not understand a
single word. If a ventriloquist could perform this, we should have
known it before this time.
No white garments can appear white in a dark cellar at midnight, and
suppose any lucid substance could have been used, then, when it first
appeared a mere shapeless mass, who formed it in a moment into personal
shape, face and features? Who caused it to speak and desired to be
handled? and when this desire was complied with, why did not the hand
undeceive the eyes? Now admit the possibility of a magic lantern, where
did it move, and where stood the upright plane for the representation,
when by the order of the Spectre, the company of about twenty persons
formed an Ellipsis within which she passed and re-passed from end to
end several times. You must inform me too how some eyes saw the form
so clearly, while others with advantages of sight every way equal, saw
nothing.
However, it is not even pretended that any such mediums of delusion
were ever seen here.
For an argument which vindicates this conduct of the Spectre still
more, I am indebted to Professor Stewart. “It appears to me to be no
slight confirmation of these remarks,”[13] says he, “that, although
in the dark, the illusions of imagination are much more liable to be
mistaken for realities, than when their momentary effects on the belief
are continually checked and corrected by the objects which the light
of day presents to our perception; yet even total darkness is not so
alarming to a person impressed with vulgar stories of apparitions,
as a faint and doubtful twilight, which affords to the conceptions
an opportunity of fixing and prolonging their existence by attaching
themselves to something which is obscurely exhibited to the sight.”
Hence it follows, that in a dark cellar at midnight, a person was not
so much exposed to deception, either by his own imagination, or by the
artifice of others, as if there had been some degree of light. Had the
ghost been wholly confined to a cellar, kitchen, or garret, or even to
all these, the objection would appear more plausible; but this was by
no means the case.
Accompanied by two persons she walked, or rather moved in elevation
from the ground, nearly two miles, discoursing with them as they went
along. “For what purpose?” you ask. Doubtless an important one. But to
what purpose could I tell you; while you reject the possibility of it
for any purpose.
This little journey was soon published through the town, but was no
more believed than this luminous age now believes the writer. What was
the consequence? “Go,” said the Spectre, “to one of those two persons,
collect all those in the neighborhood, who give the best evidence of
piety and veracity. Let them hear and see: for they will tell the
truth.” He complied, and fifty people were convened at the time and
place appointed for the interview.
After conversing with them several hours on the most serious topics,
by which they were exceedingly affected and delighted, she reminded
them of their credulity, and informed them that if they would walk on
two and two in the solemn order observed at a funeral, she would walk
with them, accompanied by one of those persons, who had accompanied
her before, for evidence that they might have declared the truth. The
company complied, and walked with her about half a mile in the manner
now described.
But after all, I hear you inquire, “_admitting that the whole affair
is genuine and free from illusion, how can the belief of it become
beneficial to me and others?_”
But certainly truth is better than error. And do we know that this
truth will never be wanted hereafter, for purposes which do not at
present appear? Do you know how soon your own or other families may
suffer unjust reproach, like the family and vicinity who are now so
liberally censured? Do we know the length and weight of the chain of
which this link is a part?
The Scriptures teach the doctrine of the separate state, and oppose
materialism. What then? Is the evidence of Scripture injured by
other evidence declaring the same truth and urging the study of the
Scriptures, as our sure guide to eternal life? The ancient medals
and other monuments of antiquity, which afford so much rational
entertainment for the curious, never diminish in their eyes the
evidence of value of the Roman, Grecian or Egyptian History. Why then
should this medal before us, diminish in our eyes the value of the
Scriptures? What distinction of men are they, who stand most secure
from the peril of illusion by the superstitious belief of Spectres?
Speak ye illuminees! ye Paines who keep no Bible!
With unvaried sentiments of esteem,
I continue yours.
* * * * *
LETTER II.
The circumstances of the marriage related in vindication of
Mrs. Butler and others.
_Dear Sir_:--To compare great things with small, the unbelieving Jews,
who heard and saw the first christian miracles to be really such,
viewing them as the effects of magic or some other secret influence
of satan; but modern infidels say they were no miracles at all: so
the opponents of the Spectre in this place, who have heard and seen,
generally allow that the performances of the ghost were miraculous,
but accomplished by evil agency; while distant opponents pronounce the
whole an artifice.
Thus distance of place has occasioned the same variations among the
opponents of the Spectre, as distance of time among the opposers of
christianity. By this comparison you must not imagine that I have
reference to criminality; but my design is to show that the friends
and foes of the Spectre in this place are both opposed by those
distant people who pronounce the whole an artifice. It is a mixture of
supernatural agency and artifice in the view of the opponents here:
not because the least motion of the latter was ever really discovered;
but because they judge, (and feel capable of judging) that no case of
marriage in any age of the world, since the finis of the Scriptures,
can possibly require the interposition of an heavenly messenger.
We, on the contrary, are so poorly qualified to determine how the world
ought to be governed, that we know not what events should take place by
ordinary means, or what by extraordinary means; and therefore we know
not but there might be such a circumstance in some place or period of
the world.
We are too as much at a loss to account for the advent of an evil angel
singing alleluias, in order to join a couple mutually attached in a
relation which is honorable in all; as to account for the advent of an
holy angel for the same purpose.
It is necessary without all doubt, that such an extraordinary
dispensation should be connected with an important consequence and a
special reason why it took place. But it is not necessary that this
consequence and reason should at present be universally known, though
they certainly will be known hereafter, and probably in part to many in
this world. The performances of the ghost are so connected with other
events of Providence, as to form a connected whole, the beauty of which
cannot be known even in part without much examination.
The Spectre had a number of extraordinary messages, of which the
marriage was but one, and that a subordinate one; and accordingly did
produce extraordinary credentials.
The very first notices of anything unaccountable were given at the time
when Mrs. Butler, the supposed authoress of the whole delusion, was at
the point of death, by a disease which soon became external and proved
its reality. Was that the time for her, to commence the enterprise for
a husband, when she must have been under the greatest disadvantage for
the prosecution of it, and when there was no rational expectation that
she would ever need a husband?
About twenty-four hours after her marriage, the Spectre foretold that
she would become the parent of one child and then die. For what purpose
_could_ she, or any person for her, contrive this prediction and its
fulfilment. Her walk of two miles in company with the Spectre and her
father, was undertaken with great reluctance, if anything could be
known by the correspondence of words and behaviour. But the small voice
of one who had made the house tremble, informed them by message, that
lives were in danger, if they refused. By the same voice the Scripture
was quoted to shew that her direction was not inconsistent with it.
What could have been done in this case more than was done by the most
pious or prudent on earth? The Scriptures were consulted. The family
prayed together, that, if there was deception in this extraordinary
injunction, the Lord would make it known to them, and that, if the
cause was of God, they might be preserved: for the storm, the evening,
and especially the weakness of the ice, had rendered the way difficult
and very perilous. When to these considerations we add the grievous
offence and explicit repulse, which the whole family had that day
received from the person to whom her father was, out of her hearing, to
communicate the message, we cannot admit the idea of artifice in Mrs.
Butler, without detaching from her all fear of danger--all sense of
resentment--all respect due from a child to the parent--all rationality
of conduct, and all consistency of character.
But further, the greatest and most conspicuous of these miracles
appeared after the marriage. Could she, would she, or any person for
her, perform these impossibles to obtain a purpose which was obtained
already? But admitting the plea for a minute, and but a minute, that
they were possibles intended to establish the farce and multiply dupes
for the preservation of character; a question then urges incessantly:
_For what purpose was the child dug up and buried in another grave?_
This was not a mere accident, but a deliberate and public transaction,
appropriated by no _pretence_ of any reason, but the mere order of the
Spectre. Eighty people from four different towns were assembled and
offered prayer to the Supreme Being on this occasion, and all by the
direction of the ghost, declaring that the child would rise at her
right hand at the last day. This was horrid wickedness in the ghost, if
she was only such by profession. And our opponents must for their own
sakes, allow that she possessed a great degree of subtilty, if not of
wisdom: since for twenty six years past, they have for the most part
scarcely ventured to conjecture, much less to prove who she was; though
by their own acknowledgment she has talked among twenty of them, from
time to time, within a foot of their faces.
Doubtless then some special design was concealed in this rare
transaction. What was it? The continuation and extension of the fraud?
No: for she must have known that the least of those miracles already
exhibited, would better answer this purpose, were it now presented only
before a small part of these eighty people. But the reinterment was not
connected with even the pretence of miracle. What was the consequent
impression on the minds of mankind? Just what any person with half
an eye would easily foresee. It was such as rendered Mrs. Butler’s
character in the eye of mankind, neither better nor worse. What could
she think to gain or lose in character or anything else, whether
that other woman’s child rested in its first grave, or in another
about thirty feet from it? The whole affair was considered by mankind
in general, as a solemn, mysterious parade, without any apparent
consequence of injury or utility.
But this practical oath, as already shewn, was not without design:
what was it? Was it to convince the assembly _at that time_, that Mr.
Blaisdel and Capt. Butler, who acted the most distinguished and solemn
part in it; believed the Spectre and her performance to be realities?
No: for this they were completely convinced already. The question
therefore with our opponents stands unresolved. When we consider too
the inimitable sound of the voice, most nearly resembling the dying
voice of Capt. Butler’s first wife, at certain times: And how often the
ghost has appeared since Mrs. Butler’s death, all suspicion of artifice
must be utterly groundless, and cannot be indulged by those who love
their neighbors as themselves, and exercise that constant tenderness
for their characters which the gospel requires.
It has been objected against the Spectre, that in obtaining parental
approbation the mothers were not sufficiently respected. But as the
husband and wife are one, the message to the father was virtually sent
to the mother. It was necessary in this case that three families should
be consulted by the Spirit; that which had been her own family and
those of the parties.
But with whom began this consultation? Not with Eve, like that of
the devil. She did not, like a deceiver, first frighten and convince
the timorous sex that they might assist her, either to delude or
afflict their husbands. No, her conduct was fair and above-board. Her
first application was to the fathers of these families: What was it?
Certainly not that which is recommended by the Encyclopedia and the
ballad poem; but that of deliberation. She at first neither appeared
nor spake to them immediately to frighten them into compliance at once;
but as she had dealt with the son,[14] so she dealt with the fathers.
She sent messages to them.
By this fair mode of conduct, they had opportunity to reflect, to
exercise reason--to consult one another, and to watch and pray against
deception. Her first message sent only to the two fathers of this
couple, contained that passage in Mark 10: 2 to 9, by which they might
learn that, as the condition of ancient Israel at a certain time,
required a precept with respect to marriage, somewhat distinct from the
common law, which had existed from the beginning: so now the condition
of this little branch of society might, for aught they knew, require
a precept with respect to marriage, somewhat distinct from the common
regulation, which had obtained from the beginning, though not contrary
to it: even as a by-law may be consistent with the public code.
Such, she declared, was the precept now revealed for the particular
regulation of those families, and her proofs to be produced, were her
miracles. A strange, unexpected, unheard of message indeed! But not
more strange, unexpected, or unheard of, than the credentials. By this
precept she declared the parties must and would be joined. “And what
God hath joined together let not man put asunder.”
The father of the young lady, who had ever been most obstinately
opposed to this connection, by whose means it had been once interrupted
already, and who was no less capable than the other of discovering
imposition, and ever watchful against it; was the first who obtained
conviction. Him the Spectre sent to the other father (Mr. Butler) and
his son to declare this conviction, and that the latter must conduct
accordingly. The response was repulse, and he returned.
By the same extraordinary counsel, after praying and reading for light,
he went again, and his daughter with him, crying and wringing her
hands. After they had proceeded a small distance, they were accompanied
by the Spectre the rest of the way, whose delightful voice uttering
expressions full of love and tenderness, consoled the daughter as they
went along.[15] This prepared her for acquiescence when coming to the
house of the Spectre, as decency required, directed; that, while the
daughter should tarry with her abroad, the father should go in and tell
Mr. Butler’s family that the Spectre had come with them, and that, if
they chose a miracle for further confirmation, it should be granted.
After Mr. Butler had performed this, they invited the daughter to
come in, and the question of suspicion being proposed, she solemnly
protested, that if there was mischief in hand, she was as ignorant of
it as they were.[16]
Here we see what abundant opportunity was given them to deliberate and
consider for themselves in what way they would choose to be convinced:
whether by miracle or common providence.
Message, protestation and miracle being rejected, Mr. Blaisdel and his
daughter returned without delay, but had no sooner reached home than
a new order from the Spectre, consistent with Scripture, required that
Mr. Hooper, who had been her father, and who lived about six miles off,
should be conducted here the next morning.
We now return to Mr. Butler’s family; not to see miracles, but their
confirmation by the voice of common Providence.
After Mr. Blaisdel and his daughter had left them, his conduct was
naturally the subject of their discussion; and the more they reasoned,
the more unaccountable it appeared. His notorious and inflexible
opposition to this connection, which had continued several years,
rendered him the most unlikely person in the world to pass a river, now
the brink of death, for such a purpose. Their result was the necessity
of further advice, and they unanimously chose Mr. Hooper, the young
gentleman’s father in law, as the person best qualified to give it.
Accordingly the son, Capt. Butler, went the next morning to consult
with him on this affair; but to his great surprise found himself
intercepted by messengers sent by the ghost for the same purpose, who
had just finished their business with success. Capt. Butler asked what
he should do. “The case is such,” said Mr. Hooper, “that I can have no
advice to give.”
Mr. Hooper, according to his promise, went off with the messengers;
discoursed with the Spectre, and by the tokens which she gave him,
identified his daughter.
After the deliberation of several days, he, by the desire of the
Spectre, went to Mr. Butler’s family, declared his conviction, and
closed the message by solemn exhortation. Thus was the very man, whose
advice they had preferred to a miracle, qualified by the Spectre to
give it.
But to recede: Mr. Hooper’s interview with the Spirit at Mr. Blaisdel’s
house was immediately succeeded by the arrival of Capt. Butler there.
He soon acquired evidence that the Spirit was that of his deceased
wife, and declared that her will was his.
But now to what purpose was all this labor and all these messages? For
Miss Blaisdel was then asked if the same was her will? The reply was
categorical and indignant; the purport of which was, that if she must
die for her refusal, she desired to submit--that servile attentions,
however miraculous the compulsion, would afford no satisfaction to
her--that her trials were already intolerable by those false and wicked
calumnies, which her compliance would now invigorate and render her
life more bitter than death. That her attachment to his person was
peculiar, she did not deny; but his credulous attention to these
calumnies had rendered his society a burden.[17] At length, however,
Capt. Butler’s unreserved and honorable confession, and his renewed
assurances that his _own_ will was his, as well as that of his deceased
wife, did, with the words of the Spectre prevail.
The design of marriage was made public, and round her increased the
storm of accusation abroad, and opposition at home. For, though her
father had constant and unwavering conviction that the precept was from
heaven, it was only at certain intervals that he enjoyed the least
degree of reconcilement; and it must not be concealed that Capt. Butler
received very ill treatment from him.
Worn out by unjust reproaches abroad and these vexations at home, she
at last told Capt. Butler, offering him a golden token of her constant
affection, that she could bear these miseries no longer, and that they
must separate. He pleaded the impropriety of her conduct after such
evidence that the appointment was divine. His plea was the waste of
words. She dismissed him utterly and forever. This I had by the favor
of Capt. Butler himself. Here Mr. Blaisdel, Mr. Butler, their families,
their friends and every body else had another fair opportunity allowed
them by Miss Blaisdel herself, to search, examine, reflect, deliberate
and investigate the deception, if there was any.
A vessel was now in the river, bound to a port about two hundred miles
from this place, where lived some of her near kindred. Thither she was
determined to go, and made preparation for the voyage, that if possible
she might find repose on some distant shore. But the miraculous voice
solemnly warned her in the hearing of several witnesses, that her
efforts were vain, and that her affliction would sail with her.
By the direction of the Spectre given to one of those witnesses, the
dismissed was recalled. Not long after, the nuptials were celebrated:
and thus the Spectre obtained one of those ends, which were only
subordinate to other ends of far superior magnitude and importance.
These superior ends you will know hereafter; but they cannot--they must
not be written.
I remain yours, &c.
* * * * *
LETTER III.
_Further evidence deduced from the appearances of the Spectre._
_My Dear Sir_:--In compliance with your request, I proceed in the
argument that some persons among us have seen and conversed with
the dead. Of the five corporeal senses, only three are capable of
information by events of this nature. These are seeing, feeling and
hearing. To all these three senses, evidence has been addressed in
favor of the Apparition in this place. I would now contemplate the
evidence obtained by the senses of seeing and feeling.
The times, places and modes of her appearing were various. Sometimes
she appeared to be alone, as the events which followed bore witness:
for the testimony of events is sometimes more valid than that of
persons. Sometimes she appeared to two or three; then to five or six;
then to ten or twelve; again to twenty, and once to more than forty
witnesses. She appeared in several apartments of Mr. Blaisdel’s house,
and several times in the cellar. She also appeared at other houses, and
several times in the open field, as already observed. There, white as
the light, she moved like a cloud above the ground in personal form and
magnitude, in the presence of more than forty people. She tarried with
them till after day-light, and vanished: not because she was afraid
of the sun: for she had then several times appeared when the sun was
shining. Once in particular, when she appeared in the room where the
family were, about eleven o’clock in the day, they all left the house;
but convinced of the impropriety of their conduct they returned.
At another time, when several neighbors were at the house, and were
conversing on these remarkable events, a young lady in the company
declared that though she had heard the discourse of the Spectre, she
would never believe that there had been a Spectre among us, unless she
could see her.
In a few minutes after, the Spectre appeared to several persons and
said she must come in the room where the company was. One of those
who saw her, pleaded that she would not. The Spectre then asked, “Is
there a person here, who desires to see me?” The young lady was then
called, who, with several others saw the Spectre. “Here I am, said she,
satisfy yourselves.” The lady owned she was satisfied. It was now about
two o’clock in the day. In short the ghost appeared or conversed, or
performed both almost as frequently in the day, as in the night.
But will christians argue that the appearance of an angel to the
Shepherds was a fiction because it happened in the night?[18]
In all the appearances of the Spectre she was as white as the light,
and this whiteness was as clear and visible in a dark cellar and dark
night, as when she appeared in the open field and in the open day. At a
certain time, August 9-10, 1799, she informed a number of people that
she meant to appear before them, (for she frequently conversed without
appearing at all) that they must stand in order and behave in a solemn
manner: “For the Lord,” said she, “is a God of order.” Accordingly she
appeared and vanished before them several times. At first they saw a
small body of light, which continually increased till it formed into
the shape and magnitude of a person.
This personal shape approached so near to Capt. Butler, that he put
his hand upon it and it passed down through the apparition as through
a body of light, in the view of six or seven witnesses. There were now
thirteen persons present, who all saw the apparition except two.[19]
And five others, whether they were looking another way, or were
prevented by some standing before them, or whatever might be the cause,
did not see this attempt of handling the apparition.
But I attend to your reasoning. “If this extraordinary fact be true,
what a pity it is that there were no more witnesses! would not the
evidence have been greater had it been acquired by all the eleven.” The
more extraordinary the fact, the more numerous should be the witnesses.
This is the opinion naturally entertained by mankind every where. Hence
it follows that _all_ of those eleven persons were not then practising
artifice: for then they would all have seen this extraordinary fact.
The five who did not see it, saw that which was very little short of
it. They saw that which rose into personal form, face and features in
a moment. Returned to a shapeless mass in a moment, resumed the person
in a moment, and vanished again in a moment. They saw that which was
not _afraid_ to be handled by them: For she passed slowly by them near
enough for that purpose.
The transfiguration of Christ was a very extraordinary fact. Out of all
his twelve disciples, why chose he only three to be eyewitnesses of it?
As to the six witnesses, not one of them has ever been accused or even
suspected of being concerned in the supposed artifice. Some of them are
aged, others young. They had, and still have, professions, employments
and interests widely different and belong to four different families.
It is the fixed and settled opinion of our opponents here, that two of
them are not only persons of integrity, but were ensnared by others
through the whole scene.
These two persons soon after confirmed what they had now seen and
experienced by solemn, practical and most deliberate oaths in the
presence of eighty people. For one of them made a prayer at the
reinterment, expressing his belief of what he had seen, and the
other solemnly declared to all the assembly, as soon as the prayer
was finished, that this solemnity was ordered by the Spectre, to be
observed by his means. He also confirmed the same by an express verbal
oath before the civil magistrate.
* * * * *
LETTER IV.
_Evidence produced by the discourse of the Spectre._
_Dear Sir_:--I would now present to your consideration the conversation
of the Spectre. But I shall first observe the objection urged against
some part of it.
At the time when she appeared to several persons at two o’clock in the
day, she said, she must come into the room, where the company were; but
was prevented by earnest entreaty. This, they say was a falsehood.
At another time when she walked in company with forty people, she went
with them only to one house, though she had informed them that she must
go to two houses. She indeed went forward in order to visit the other
house, but was again prevented by earnest entreaty. This was a fault
like the other.
Observe a similar case in Gen. 19: 2, 3. “And he said, behold now, my
lords, turn in, I pray you, into your servant’s house, and tarry all
night and wash your feet; and ye shall rise up early and go on your
ways: and they said, _nay, but we will abide in the street all night_.
But he pressed upon them greatly, and _they turned in unto him and
entered into his house_.”
Several credible persons say, “she promised nearly fifty people to
convince them of her being such as she professed to be, if they
would comply with a certain condition. They complied, and went off
unconvinced.” But credible persons are sometimes mistaken, and so,
perhaps, they were now: because other persons, as credible and as
numerous, who stood nearer to and had better advantage of understanding
the voice, declare that it was not the Spectre, but Mr. Blaisdel, who
said that the company, by complying, would be convinced. But he was
mistaken. They went off, in general, unconvinced at that time. The
Spectre uttered but few words and withdrew. This was the night of
August 9, 1799. In that company were the best of people, conducting
in a sober manner; but others uttered such profanity and derision as
rendered them unworthy to obtain conviction. On this account the Spirit
afterwards declared that she could not manifest herself among them.
Christ himself, in a certain place, could not do many mighty works
because of their unbelief. It is early enough to treat any affair with
derision when we have fully discovered what it is.
A scorner seeketh wisdom and findeth it not.
This company in general went off with the full persuasion that the
whole affair was mere legerdemain, and that the few words of the
Spectre, which they had heard, were only the words of Mrs. Butler
herself. Though they had been expressly told by an unsuspected person,
who held her by the hand when the words were uttered, that she did
not speak--that the voice was at a distance from her. But they were
moderns, and the witness was rejected; and, as it was plainly a
different voice from that of Mrs. Butler, or any other that ever
they had heard, necessity, the mother of invention, produced their
hypothesis that Mrs. Butler had used some sounding instrument.
But several of the company still remained at the house. To them Mrs.
Butler complained of the unjust reproach which encompassed her. “What
have I done,” said she, “that I must suffer all this.” “Nothing, dear,
you have done nothing,” answered a voice immediately in the vacant
space of the room. Then about fourteen persons, by the direction of
the Spectre, went into the cellar. As soon as they were there, the
Spectre said to Mrs. Butler, “Go up and sit with others on the kitchen
hearth,[20] that this company may know that it is not you who speaks.”
After she was gone up the ghost conversed with the company on several
topics, suited to authenticate her mission.
She mentioned several incidents of her past life, known only to her
husband, as he declared, and asked him if he remembered them. He said,
yes: she asked him if he had told them. He answered, no: and of such a
nature were those incidents as to render it utterly improbable that he
ever should have mentioned them before. This was at the time when he
attempted to handle the apparition.
It is objected against her, that she told who was in heaven and who was
in hell.
She indeed mentioned the world of misery, as the eternal portion of
the finally impenitent; but I find not the least evidence of her
particularizing any person, or persons as being in that miserable state.
She indeed mentioned several deceased persons as being in a state of
happiness: and who can prove the impropriety of this? though indeed it
is not what we should have expected.
Once when she conversed with about fourteen persons, Mr. Blaisdel
having heard that his father was sick, asked the Spectre whether she
knew any thing or not, concerning him? “Your father,” she replied, “is
in heaven, praising God with the angels.” He afterwards found that his
father, two hundred miles distant, died seven days before this answer
of the ghost. True, the news might come from thence in that interval.
But his friends at York, where his father lived, utterly deny that
they sent the news in the course of these days. Suppose however, the
news did some way or other come: could any deceiver, improving the
circumstance, know what questions Mr. Blaisdel would ask, so as to be
sure they could all be answered? Or was Mr. Blaisdel himself in the
plot? “No,” say our opponents, “his piety, his veracity, and his utter
aversion to the purpose of it, forbid the suspicion.” It is therefore
_probable_ that the same creature, who appeared and disappeared so
often in the view of the people, and could tell them where they should
be and what they would say and do in future time, was the true author
of this information.
At a certain time, when thirty people were convened to hear her
conversation, the name of a certain woman, who was absent, happened to
be introduced. “That woman,” said the ghost, “has enjoyed a revival
lately.” Immediately one of the company went to her and asked what had
lately been the state of her mind. She related it to him, and he told
her that her information and that of the Spectre agreed. Upon this she
came and saw the Spectre; heard her conversation for several hours, and
expressed abundant satisfaction and delight.
At the time when fifty people heard her discourse, while more than
forty saw her; to some of them, who had no more believed these
extraordinary events than mankind now do in general, she mentioned
several occurrences of her past life known to them and her, but not
divulged, in order to satisfy them that she was the very person she
professed to be. Almost all this company had been acquainted with her
in her lifetime, and a considerable number of them very intimately. She
desired that any of them would ask what questions they pleased, for the
removal of any doubts respecting her, which might exist in their minds.
Accordingly certain persons did propose several questions respecting a
number of events in her past life not divulged, which were so minute
and circumstantial as to render the hypothesis of their being all so
exactly rehearsed, as now to become the medium of artifice, utterly
absurd and irrational. To all these inquiries she gave complete,
satisfactory answers.
But not to detain you, I will now only ask, _How shall I judge of these
facts?_ Shall I suppose that some artful girl personating that deceased
woman, could present herself before forty people, well acquainted with
that woman in her lifetime? Tell them by a voice inimitable not to be
afraid--to stand as near as they pleased, and ask as many questions as
they pleased, and all without fear of discovery? What subtle person
would not be subtle enough to avoid such a perilous situation?
I remain yours.
* * * * *
LETTER V.
_The evidence deduced from her predictions._
_Dear Sir_:--I must now ask your attention to the arguments furnished
by her predictions.
She foretold what the opinion and conduct of mankind would be with
regard to her, and the ill treatment which Mr. Blaisdel’s family
would receive on her account. She not only declared the necessity,
but foretold the certainty of the marriage, at an hour when both the
parties and both their families opposed it, if there was any thing to
be known by the harmony of words and actions; yet the attachment of the
parties seems to have been mutual from first to last. The pasara of the
paradox is future: for mankind have more than one character, and the
alector of Æsop will despise what a jeweller would prize.
She not only predicted the prosecution, but named a particular person
as one who would certainly be present at the court for a witness,
eleven months before these events took place.
She named another particular person, as one who should be present at
the trial by the Grand Jury, and foretold what kind of language he
would utter in their presence, eleven months before the accomplishment.
In about a month after, that is, ten months before the accomplishment,
an oath of its existence was given before a magistrate. The person too,
who is the subject of this prediction, and fulfilled it, was never a
friend, but invariably the foe of the Spectre from first to last. She
foretold to forty people the issue of that trial, eleven months before
the accomplishment. To the genuine friends of literature in this
place, who were sincerely opposing superstition and legerdemain, this
prediction was made known.
They were warned of the disadvantage which they must suffer, if they
persisted.
They disbelieved the prediction, despised it, and became the
involuntary subjects of its fulfillment at the time appointed. Within
thirty hours after Mrs. Butler’s marriage, the Spectre predicted
that she would become the parent of but one child and then die. Ten
months after this her child was born, and she died the next day. The
safe return of one bound to the West Indies was also foretold and
accomplished.
These predictions are all fulfilled and were previously and
sufficiently known in this vicinity for evidence that they _were_ such.
She uttered several other predictions now accomplished. But as these
events might possibly be foreknown or strongly conjectured by other
means, the mention of them is omitted. Not only her words but her
behaviour too, manifested the spirit of prophecy. The reinterment of
the child was a practical oath, and never would have been thought of
but for her direction. Friends and foes were all in one condition--all
unable to conceive or even to conjecture the design of it, till it was
manifested eighteen months afterwards, by certain, special, unexpected
events of divine Providence. If then we take an impartial and
connecting view of these and all the preceding evidences, how absurd
is the hypothesis that all these evidences could be the effect, either
of imagination or artifice! How much more rational is the opinion
which has obtained credit in all ages and nations, that the spirit
of deceased persons do sometimes appear, however incapable we are of
learning all the purposes for which such events are designed!
By misapprehension and misinformation, piety and veracity may give you
an account very different from mine. But ask those people of piety
and veracity, who were present when the greatest of these events took
place, I tell you they will not deny these facts. I am yours, &c.
* * * * *
LETTER VI.
_Miscellany._
_Dear Sir_:--If the preceding arguments can be received, perhaps you
will not indulge distrust, if I subjoin something of my own experience,
confirmed by two other persons who saw the apparition in the same
field in the same half hour.
Sometime in July, 1806, in the evening, I was informed by two persons
that they had just seen the Spectre in the field.
About ten minutes after, I went out, not to see a miracle, for I
believed that they had been mistaken. Looking toward an eminence,
twelve rods distance from the house, I saw there, as I supposed, one of
the white rocks. This confirmed my opinion of their spectre, and I paid
no more attention to it. Three minutes after, I accidentally looked
in the same direction, and the white rock was in the air; its form a
complete Globe, white with a tincture of red, like the damask rose, and
its diameter about two feet.
Fully satisfied that this was nothing ordinary, I went toward it for
more accurate examination.
While my eye was constantly upon it, I went on four or five steps, when
it came to me from the distance of eleven rods, as quick as lightning,
and instantly assumed a personal form with a female dress, but did not
appear taller than a girl seven years old. While I looked upon her,
I said in my mind, “you are not tall enough for the woman who has so
frequently appeared among us.” Immediately she grew up as large and
as tall as I considered that woman to be. Now she appeared glorious.
On her head was the representation of the sun diffusing the luminous,
rectilinear rays every way to the ground. Through the rays I saw the
personal form, and the woman’s dress. Then I recollected the objection
of the Encylopedia, that, “Ghosts always appear to one alone.” Now,
said my mind, I see you as plainly as ever I saw a person on earth; but
were I to converse with you an hour, what proof could I produce that
I ever conversed with you at all. This, with my fear, was the reason
why I did not speak to her. But my fear was connected with ineffable
pleasure.
Life, simplicity, purity, glory, all harmonizing in this celestial
form, had the most delightful effect on my mind. And there appeared
such a dullness afterwards upon all corporeal objects as I never
perceived before. I went into the house and gave the information, not
doubting that she had come to spend some time with us, as she had
before. We went out to see her again; but to my great disappointment,
she had vanished. Then I saw one of the great errors of my life. That I
had not spoken to her has been the matter of my regret from that hour
to this.
My word without witness has not been tedious. Believed or rejected, it
may do you no harm.
On the more sure ground of attestation, I will now relate some
instances of her appearing or conversing, or performing both in the day
time.
Sometime in March, 1800, she talked a few minutes without appearing,
at eight o’clock in the morning, and promised to come again that day.
At two o’clock, performed her promise, and talked with four people
two hours. It was then she uttered these words: “Though my body is
consumed, and all turned to dust, my soul is as much alive, as before I
left the body.”
This conversation was indeed in the cellar, but the place was
enlightened by her radiance.
May 21, at ten o’clock, she appeared to two persons, and sent a message
to another.
May 25, 10 o’clock. Appeared and conversed with two witnesses, while a
third person only heard the conversation; and revealed that by which
the same was proved to others.
May 26. She appeared at eight o’clock in the morning, and talked with
four persons an hour and a half. In half an hour after, she appeared
and talked with the same four persons, while two others only heard a
voice without knowing what was said.
May 27. Talked with two persons, and promised to be present at a
meeting of about twenty people, which was to be held the next day
in the evening.[21] Accordingly she appeared at this meeting to two
other persons, who were ignorant of the promise. The assembly were
immediately interrupted by the declaration, that “the spirit is come.”
None however, could distinctly see her, but those two persons. The
next evening after, she conversed with a third couple of persons in
company with the first two; mentioned her promise as being fulfilled,
and told them by her inimitable voice to whom she had appeared. As a
further confirmation that she had been really present on this occasion;
she did about two months afterwards talk several hours in the midst of
the assembly of forty-eight people, while she was visible to two, and
only two, of that number.[22] These two people were a fourth couple
distinct from the other six. Such is the testimony of these eight
persons.
Her conversation was always with grace, seasoned with salt, very
affecting and delightful.
August 13, at 10 o’clock, she talked with three persons invisibly. At
two o’clock the same day, she appeared and talked to three people in
the hearing of five other persons.
Thus have you received a general, but very imperfect account of these
extraordinary events.
And now because a juggler will appear to check a musket ball with the
point of his knife, form animals, and perform a thousand other idle
wonders, will any lover of truth indulge the inference that all the
preceding phenomena are of the same nature? Do these magicians reveal
and establish truths, the knowledge of which is of great importance
to certain persons now, and of public utility hereafter? No: Their
miracles are without meaning, and their design is pecuniary profit,
or else to shew what they can do to gratify the vain curiosity of
spectators.
Mountebanks do not _commonly_ unite their employment with religious
order, prayer and praise, or with solemn admonitions of life and death,
blessing and cursing: Nor do their idle exhibitions so harmonize with
the common operations of Divine Providence as that the former and the
latter have manifestly the same ultimate purposes. This harmony is more
than artifice can produce. Besides, who ever knew an instance like
this in view, which, with all its circumstances, was afterwards fairly
proved to be a deception? And if mountebanks never did exhibit such a
variety in such circumstances, without the least partial discovery, we
may be sure they never could. For doubtless they have done all they
could do to impose on mankind by this species of iniquity.
It would perhaps afford you some satisfaction to know what other
persons here would say respecting these transactions. I shall therefore
improve the first opportunity to send you a copy of the oaths and
attestations, which have been given by those who favor the cause, and
by those who oppose it.
I continue yours to serve for the promotion of truth.