CHAPTER V. _Accessory causes of delusion, regarding

spectral impressions--Apparition of

Desfontaines--Ghosts at Portnedown Bridge--Lucian’s

story of a Split Ghost--Instance of a

Ghost in two places at once._ 117

PREFACE.

When a late ingenious Physician discovered the elastic fluid, which

he termed his ‘Gas of Paradise,’ and which he hoped to render a cheap

substitute for inebriating liquors, he claimed the honors due to the

inventor of a new pleasure.

How far mankind would have benefited, by the introduction of a fresh

mode of intoxication, I leave to the reflection of those sages, whose

duty it would have become to appreciate its value, as an additional

source of revenue to the state. But when I consider the delight with

which stories of apparitions are received by persons of all ages, and

of the most various kinds of knowledge and ability, I cannot help

feeling some degree of complacency, in offering to the makers and

readers of such stories, a view of the subject, which may extend their

enjoyment far beyond its former limits. It has given me pain to see

the most fearful and ghastly commencements of a tale of horror reduced

to mere common events, at the winding up of the book. I have looked,

also, with much compassion, on the pitiful instruments of _sliding

pannels_, _trap-doors_, _back-stairs_, _wax-work figures_, _smugglers_,

_robbers_, _coiners_, and other vulgar machinery, which authors of

tender consciences have employed, to avoid the imputation of belief in

supernatural occurrences. So hackneyed, so exhausted had all artificial

methods of terror become, that one original genius was compelled to

convert a mail-coach, with its lighted lamps, into an apparition.

Now I freely offer, to the manufacturers of ghosts, the privilege of

raising them, in as great numbers, and in as horrible a guise as they

may think fit, without offending against true philosophy, and even

without violating probability. The highest flights of imagination may

now be indulged, on this subject, although no loop-hole should be left

for mortifying explanations, and for those modifications of terror,

which completely baulk the reader’s curiosity, and disgust him with a

second reading. Another great convenience will be found in my system;

apparitions may be evoked, in open day,--at noon, if the case should

be urgent, in the midst of a field, on the surface of water, or in

the glare of a patent-lamp, quite as easily, as in the ‘darkness of

chaos or old night.’ Nay, a person rightly prepared may see ghosts,

while seated comfortably by his library-fire, in as much perfection,

as amidst broken tombs, nodding ruins, and awe-inspiring ivy. To those

unfortunate persons, who feel a real dread of apparitions, I hope

to offer considerations which will quiet their fears, and will even

convert the horrors of solitude into a source of rational amusement.

But I must forbear to display all the utility of this treatise, lest my

reader should imagine that I am copying Echard’s mock-panegyric on his

own dialogues.

Take courage, then, good reader, and knock at the portal of my

enchanted castle, which will be opened to you, not by a grinning demon,

but by a very civil person, in a black velvet cap, with whom you may

pass an hour not disagreeably.

Observe, however, that the following treatise is applicable, in its

principles, to profane history, and to the delusions of individuals

only. If any thing contained in the ensuing pages could be construed

into the most indirect reference to theological discussions, the

manuscript would have been committed, without mercy, to the flames.

What methods may have been employed by Providence, on extraordinary

occasions, to communicate with men, I do not presume to investigate;

nor could I hope to display them in language equal to the numbers of

our sweetest poet, with which I shall conclude these remarks:

And is there care in heaven? and is there love

In heavenly spirits to these creatures base,

That may compassion of their evils move?

There is: else much more wretched were the case

Of men than beasts. But O th’ exceeding grace

Of highest God! that loves his creatures so,

And all his works with mercies doth embrace,

That blessed angels he sends to and fro,

To serve to wicked man, to serve his wicked foe.

How oft do they their silver bowers leave,

To come to succour us, that succour want?

How oft do they with golden pinions cleave

The flitting skies, like flying pursuivant,

Against foul fiends to aid us militant?

They for us fight, they watch and duly ward,

And their bright squadrons round about us plant,

And all for love, and nothing for reward:

O why should heavenly God to men have such regard?

_Faerie Queene_, _Cant._ viii.

THEORY

OF

APPARITIONS.

OF THE

THEORY OF APPARITIONS.

CHAPTER I.

_Reality of spectral impressions--General law of the system, to which

they may be referred--Division of the subject--Spectral illusions

exemplified._

I shall begin this discussion, by admitting, as an undeniable fact,

that the forms of dead, or absent persons have been seen, and their

voices have been heard, by witnesses whose testimony is entitled to

belief.

It would be an endless task to ransack the pages of antiquity, for

instances of this kind. The apparition of the Genius to Brutus, and of

the Fury to Dion, cannot be doubted. We may be allowed, however, to

enquire, whether the improved state of physiology affords any glimpse

of light on this subject, and whether such extraordinary and terrific

impressions cannot be explained, from the known laws of the animal

œconomy, independent of supernatural causes, in the examples furnished

by profane history.

It is well known, that in certain diseases of the brain, such as

delirium and insanity, spectral delusions take place, even during the

space of many days. But it has not been generally observed, that a

partial affection of the brain may exist, which renders the patient

liable to such imaginary impressions, either of sight or sound, without

disordering his judgment or memory. From this peculiar condition

of the sensorium, I conceive that the best supported stories of

apparitions may be completely accounted for.

To render this inquiry more perspicuous, I shall consider,

I. The general law of the system, to which the origin of the spectral

impressions may be referred:

II. The proof of the existence of morbid impressions of this nature,

without any sensible external agency:

III. The application of these principles to the best-authenticated

examples of apparitions.

§ I.

It is a well-known law of the human œconomy, that the impressions

produced on some of the external senses, especially on the eye, are

more durable than the application of the impressing cause. The effect

of looking at the sun, in producing the impression of a luminous globe,

for some time after the eye has been withdrawn from the object, is

familiar to every one.

This subject has been so thoroughly investigated by the late Dr.

Darwin, that I need only to refer the reader to his treatise on

ocular spectra.[1] In young persons, the effects resulting from this

permanence of impression are extremely curious. I remember, that about

the age of fourteen, it was a source of great amusement to myself. If

I had been viewing any interesting object in the course of the day,

such as a romantic ruin, a fine seat, or a review of a body of troops,

as soon as evening came on, if I had occasion to go into a dark room,

the whole scene was brought before my eyes, with a brilliancy equal to

what it had possessed in day-light, and remained visible for several

minutes. I have no doubt, that dismal and frightful images have been

presented, in the same manner, to young persons, after scenes of

domestic affliction, or public horror.

From this renewal of external impressions, also, many of the phænomena

of dreams admit an easy explanation. When an object is presented to the

mind, during sleep, while the operations of judgment are suspended, the

imagination is busily employed in forming a story, to account for the

appearance, whether agreeable or distressing. Then the author enjoys

the delight of perusing works of infinite wit and elegance, which never

had any real existence, and of which, to his utter mortification, he

cannot recollect a single line, next morning; and then the Bibliomane

purchases illuminated manuscripts, and early editions on vellum, for

sums so trifling, that he cannot conceal his joy from the imaginary

vender.

Dr. R. Darwin seems to believe, that it is from habit only, and want of

attention, that we do not see the remains of former impressions, or the

_muscæ volitantes_, on all objects.[2] Probably, this is an instance,

in which the error of external sensation is corrected by experience,

like the deceptions of perspective, which are undoubtedly strong in our

childhood, and are only detected by repeated observation.

“After having looked,” says Dr. Darwin, “long at the meridian sun, in

making some of the preceding experiments, till the disk faded into a

pale blue, I frequently observed a bright blue spectrum of the sun in

other objects all the next and the succeeding day, which constantly

occurred when I attended to it, and frequently when I did not attend to

it. When I closed and covered my eyes, this appeared of a dull yellow;

and at other times mixed with the colours of other objects on which it

was thrown.”[3]

It is scarcely necessary to mention the well-known experiment of giving

a rotatory motion to a piece of burning wood, the effect of which is to

exhibit a complete fiery circle to the eye.

To this principle of a renewal of impressions formerly made by

different objects, belongs the idle amusement of tracing landscapes,

and pictures of various composition, in the discoloured spots of an

old wall. This may be truly called a waking dream, as it is composed

of the shreds and patches of past sensations; yet there are, perhaps,

few persons who have not occasionally derived entertainment from it.

It is probably on the same principle, that we are to account for the

appearances of armies marching, in desert and inaccessible places, which

are sometimes beheld by the inhabitants of the vallies, in mountainous

regions. The accidents of light and shade, and the interposition of

partial fogs, or clouds, produce the same effect on the eye, as the

discoloured patches of the wall; and the rolling of the mist adds

motion to the spectral images.

In like manner, recollected images are attributed to the moving lights,

in the splendid exhibitions of the Aurora Borealis. The Icelander

beholds in them the spirits of his ancestors;[4] and the vulgar discern

encountering armies, and torrents of blood, in the lambent meteors of a

winter-sky. The humble diversion of seeing pictures in the fire, which

occupies children of smaller growth in the nursery, is calculated on

the same principles. In some cases, the imagination is assisted by

physical causes, in a very imposing manner, as in the instance of the

Giant of the Broken,[5] in Germany, the ‘nursing mother’ of ghosts.

The giant was seen to occupy the summit of a mountain, at certain

periods, to the inexpressible amazement of the inhabitants of the

valley, and of travellers. After many years of alarm and wonder, a

passenger, while he was contemplating the dreadful apparition, was

obliged to raise his hand quickly to his head, to secure his hat from

being carried away, by a gust of wind. The giant immediately performed

a similar motion; when the traveller bowed, the giant bowed in return;

and after various experiments, it was ascertained, that the portentous

appearance was nothing more than the shadow of the traveller, reflected

from a dense white cloud, opposed to the sun.

I remember to have heard, many years ago, a relation of a similar

nature, from a gentleman, who underwent the deception.

He was benighted, while travelling alone, in a remote part of the

highlands of Scotland, and was compelled to ask shelter for the

evening, at a small, lonely hut. When he was to be conducted to his

bed-room, the landlady observed, with mysterious reluctance, that he

would find the window very insecure. On examination, part of the wall

appeared to have been broken down, to enlarge the opening. After some

enquiry, he was told, that a pedlar, who had lodged in the room a short

time before, had committed suicide, and was found hanging behind the

door, in the morning. According to the superstition of the country, it

was deemed improper to remove the body through the door of the house;

and to convey it through the window was impossible, without removing

part of the wall. Some hints were dropped, that the room had been

subsequently haunted by the poor man’s spirit.

My friend laid his arms, properly prepared against intrusion of any

kind, by the bed-side, and retired to rest, not without some degree of

apprehension. He was visited, in a dream, by a frightful apparition,

and awaking in agony, found himself sitting up in bed, with a pistol

grasped in his right hand. On casting a fearful glance round the room,

he discovered, by the moon-light, a corpse, dressed in a shroud, reared

erect, against the wall, close by the window. With much difficulty,

he summoned up resolution to approach the dismal object, the features

of which, and the minutest parts of its funeral apparel, he perceived

distinctly. He passed one hand over it; felt nothing; and staggered

back to the bed. After a long interval, and much reasoning with

himself, he renewed his investigation, and at length discovered that

the object of his terror was produced by the moon-beams, forming a

long, bright image, through the broken window, on which his fancy,

impressed by his dream, had pictured, with mischievous accuracy, the

lineaments of a body prepared for interment. Powerful associations

of terror, in this instance, had excited the recollected images with

uncommon force and effect.

In another instance, related by an Italian writer, whole multitudes

were deceived for several hours, by an apparition of a more specious

kind. A croud was assembled in the streets of Florence, earnestly

beholding the image of an angel, hovering in the sky, and expecting

some miraculous consequences. He soon perceived, that the deception

was produced by a partial mist, which covered the dome of the

church, and left the gilded figure of an angel, which surmounted the

building, illuminated by the rays of the sun. Without the presence of a

philosopher, this would have passed for a supernatural appearance.

CHAP. II.

_A lawyer’s argument for the existence of witchcraft--Proofs of

spectral impressions, from recollected perceptions--New England

witches--Cardan--Donne--Jonson--The maid of France--and other

visionaries._

In a compilation, on the duties of a Justice of Peace, published by

Nelson, we meet with a proof of the existence of witchcraft, which

the editor appears to have thought irrefragable. “It seems,” saith

he, “that there must formerly have been such a crime as witchcraft,

because divers statutes have been made against it.” Were we to reason

in the same manner, respecting demoniacal agency, in medical cases,

proof could be brought, (particularly from the older German writers),

that medicines have been administered, for the purpose of expelling

the devil from human bodies, into which it was supposed that he had

entered, and that many different remedies had been employed to this end.

Instead of resorting to any arguments of this nature, I shall now

proceed to shew, that the forms of objects which have no external

prototypes, are exhibited to the mind, in certain states of the brain.

§ II.

In the course of my professional employment, I have frequently

conversed with persons, who imagined that they saw demons, and heard

them speak. This species of delusion admits of many gradations, and

distinctions, exclusive of actual insanity.

When the brain is partially irritated, the patient fancies that he

sees spiders crawling over his bed-clothes, or person; or beholds them

covering the roof and walls of his room. If the disease increases, he

imagines that persons who are dead, or absent, flit round his bed;

that animals croud into his apartment, and that all these apparitions

speak to him. These impressions take place, even while he is convinced

of their fallacy. All this occurs sometimes, without any degree of

delirium.

I had occasion to see a young married woman, whose first indication

of illness was a spectral delusion. She told me, that her apartment

appeared suddenly to be filled with devils, and that her terror

impelled her to quit the house with great precipitation. When she

was brought back, she saw the whole staircase occupied by diabolical

forms, and was in agonies of fear for several days. After this

first impression wore off, she heard a voice tempting her to

self-destruction, and prohibiting her from all exercises of piety. Such

was the account given by her, when she was sensible of the delusion,

yet unable to resist the horror of the impression. When she was nearly

recovered, I had the curiosity to question her, as I have interrogated

others, respecting the forms of the demons with which they had been

alarmed; but I never could obtain any other account, than that they

were small, very much deformed, and had horns and claws, like the imps

of our terrific modern romances.

I have been forced to listen with much gravity, to a man partially

insane, who assured me that the devil was lodged in his side, and that

I should perceive him thumping and fluttering there, in a manner which

would perfectly convince me of his presence.

Another lunatic believed that he had swallowed the devil, and had

retained him in his stomach. He resisted the calls of nature during

several days, lest he should set the foul fiend at liberty. I overcame

his resolution, however, by administering an emetic in his food.

In Mather’s _Wonders of the invisible World_, containing the trials

of the American witches, in 1692, a work which may be regarded as

official, it appears that the visions of several persons who thought

themselves bewitched, were occasioned by the night-mare.

On the trial of Bridget Bishop, at Salem, for example; “John Cook

testified, that about five or six years ago, one morning about

sun-rise, he was in his chamber assaulted by the shape of this

prisoner, which looked on him, grinned at him, and very much hurt him

with a blow on the side of the head.”... “Richard Ceman testified,

that eight years ago, as he lay awake in his bed, with a light burning

in the room, he was annoyed with the apparition of this _Bishop_ and

of two more that were strangers to him, who came and oppressed him so,

that he could neither stir himself, nor wake any one else,” &c.

Again, on the trial of Susannah Martin, “Bernard Peache testified, that

being in bed, on the Lord’s day night, he heard a scrabbling at the

window, whereat he then saw Susannah Martin come in and jump down upon

the floor. She took hold of this deponent’s feet, and drawing his body

up into one heap, she lay upon him near two hours; in all which time he

could neither speak nor hear.”

In the introduction to his history of the trials, which were conducted

on such evidence, Mather gravely says;

“’Tis, as I remember, the learned Scribonius, who reports, that one of

his acquaintance, devoutly making his prayers on the behalf of a person

molested by evil spirits, received from those evil spirits an horrible

blow over the face: and I may myself expect not few or small buffetings

from evil spirits, for the endeavours wherewith I am now going to

encounter them. I am far from insensible, that at this extraordinary

time of the _Devil’s coming down in great wrath_ upon us, there are too

many tongues and hearts thereby _set on fire of hell_, that the various

opinions about the witchcrafts which of later time have troubled us,

are maintained by some with so much loud fury, as if they could never

be sufficiently stated, unless written in the liquor wherewith witches

use to write their covenants; and that he who becomes an author at such

a time, had need be _fenced with iron, and the staff of a spear_.”

Stoughton, the Lieutenant-Governor of New England, affixed his

approbation to this book, vouching for the truth of the statements, and

declaring that all good men would “greatly rejoice, that the spirit of

the Lord had thus enabled him (Mather) to lift up a standard against

the infernal enemy, that hath been _coming in like a flood upon us_.”

Such was the force of this memorable fit of national insanity, during

which torrents of innocent blood were shed, by the misguided judges

and juries, under the impression that they were actually invaded by a

legion of devils; the part of which was really performed by themselves.

Nothing, indeed, can be added to the diligence of Remy, or Remigius,

with respect to the forms of demons. He was a commissioner for the

trial of witches, in Lorrain, and as he informs us, in the course of

fifteen years, he condemned nine hundred criminals to the stake. His

book is one of the most remarkable productions of credulity; for the

monstrous absurdities which it contains are supported by juridical

proofs, most of which evidently proceeded from spectral impressions,

when they were not extorted by torture.

My edition of this work, which is become very rare, was printed by

Vincenti, at Lyons, in 1595. It is entitled, DÆMONOLATREIA. The trials

appear to have begun in 1583. Mr. Remy seems to have felt great anxiety

to ascertain the exact features and dress of the demons, with whom

many of the persons supposed themselves to be familiar. Yet nothing

transpired, in his examinations, which varied from the usual figures

exhibited by the gross sculptures and paintings of the middle age. They

are said to be black-faced,[7] with sunk, but fiery eyes, their mouths

wide, and smelling of sulphur; their hands hairy, with claws: their

feet horny and cloven.

Not only are the voices and stature of the demons described by Remy’s

authorities, but many other extraordinary circumstances are recorded,

which might have been omitted with great propriety. The curiosity of

the worthy judge seems to have been as unlimited as his credulity. I

ought to add, that his book is written in Latin, in a good style, and

bears marks of considerable erudition.

The result of all these inquiries has been, that recollected images

only are presented to the persons labouring under delusions of this

nature.

But the most remarkable and decisive narrative of this kind was

published, some years ago, by Nicolai, the celebrated author and

bookseller, of Berlin. “Those who pretend to have seen and heard ghosts

obstinately maintain, that they perceived these apparitions by means of

their senses. In order to defeat that belief, we generally desire them

to consider how many people have been imposed on by artful novices, and

how liable we are to deceive ourselves; we advise them to lay hold of

the supposed spectres; assuring them that they are generally found to

be of a very corporeal nature. But those who have a predilection for

the miraculous, pay no regard to these objections; insisting that the

productions of their disordered imaginations are real beings. We cannot

therefore collect too many of such well substantiated facts, as shew

how easily our imagination imposes on us erroneous notions, and deludes

not only delirious persons but even those who are in full possession of

their faculties, by causing them to see phantasms which scarcely can be

distinguished from real appearances.”

“I have myself experienced a case of this nature, which to me appears

highly remarkable, both psychologically and medicinally; I saw, in a

state of mind completely sound, and after the first terror was over,

with perfect calmness, for nearly two months, almost constantly and

involuntarily a vast number of human and other forms, and even heard

their voices, though all this was merely the consequence of a diseased

state of the nerves and an irregular circulation of the blood.”

“It being a matter of considerable importance that an incident of

this nature should be observed with the strictest attention, and

related, together with all collateral circumstances, with the most

conscientious fidelity, I shall not omit any thing of which I retain

a clear recollection. The truth of what I am going to advance will

not require a farther testimony, as Dr. Selle, who was my physician

and was daily informed by me of every trifling occurrence and change

that happened, is still living, and will, by all who know him, be

most readily admitted as an unobjectionable witness. During the ten

latter months of the year 1790, I had experienced several melancholy

incidents which deeply affected me, particularly in September, from

which time I suffered an almost uninterrupted series of misfortunes

that afflicted me with the most poignant grief. I was accustomed to be

bled twice a year, and this had been done once on the 9th of July, but

was omitted to be repeated at the end of the year 1790. I had, in 1783,

been suddenly taken with a violent vertigo, which my physicians imputed

to obstructions in the finer vessels of the abdomen, brought on by a

sedentary life and a continual exertion of the mind. This indisposition

was successfully removed by means of a more regular and strict diet;

particularly efficacious in the beginning I had found leeches to the

arms, and they were afterwards repeated two or three times annually

when I felt violent congestions in the head. The last leeches which

had been put on, previous to the appearance of the phantasms of which

I am about to speak, had been applied on the first of March 1790, less

blood had consequently been evacuated in 1790 than was usual with me,

and from September, I was constantly occupied in business that required

the most unremitted exertion, and was rendered still more perplexing by

frequent interruptions.”

“I had, in January and February of the year 1791, the additional

misfortune to experience several extremely unpleasant circumstances,

which were followed on the 24th of February by a most violent

altercation. My wife and another person came into my apartment in the

morning in order to console me, but I was too much agitated by a series

of incidents which had most powerfully affected my moral feeling, to

be capable of attending to them; on a sudden I perceived, at about the

distance of ten steps, a form like that of a deceased person, I pointed

at it, asking my wife if she did not see it? It was but natural that

she should not see any thing, my question therefore alarmed her very

much, and she sent immediately for a physician, the phantasm continued

about eight minutes. I grew at length more calm, and being extremely

exhausted, fell into a restless sleep which lasted about half an hour;

the physician ascribed the apparition to a violent mental emotion,

and hoped that there would be no return, but the violent agitation of

my mind had in some way disordered my nerves, and produced farther

consequences which deserve a more minute description.”

“At four in the afternoon, the form which I had seen in the morning

reappeared. I was by myself when this happened, and being rather uneasy

at the incident, went to my wife’s apartment, but there likewise I was

prevented by the apparition, which, however, at intervals disappeared,

and always presented itself in a standing posture: about six o’clock

there appeared also several walking figures, which had no connection

with the first.”

“I cannot assign any other cause of all this, than a continued

rumination on the vexations I had suffered, which, though calmer,

I could not forget, and the consequences of which I meditated to

counteract; these meditations occupied my mind three hours after

dinner, just when my digestion commenced. I consoled myself at last

with respect to the disagreeable incident which had occasioned the

first apparition, but the phantasms continued to encrease and change

in the most singular manner, though I had taken the proper medicine

and found myself perfectly well. As when the first terror was over,

I beheld the phantasms with great emotion taking them for what they

really were, remarkable consequences of an indisposition, I endeavoured

to collect myself as much as possible, that I might preserve a clear

consciousness of the changes which should take place within myself;

I observed these phantasms very closely, and frequently reflected on

my antecedent thoughts to discover, if possible, by means of what

association of ideas exactly these forms presented themselves to my

imagination; I thought at times I had found a clue, but taking the

whole together I could not make out any natural connection between the

occupations of my mind, my occupations, my regular thoughts, and the

multifarious forms which now appeared to me, and now again disappeared.

After repeated and close observations, and calm examination, I was

unable to form any conclusion relative to the origin and continuation

of the different phantasms which presented themselves to me. All

that I could infer was, that while my nervous system was in such an

irregular state, such phantasms would appear to me as if I actually

saw and heard them; that these illusions were not modified by any

known laws of reason, imagination, or the common association of ideas,

and that probably other people who may have had similar apparitions,

were exactly in the same predicament. The origin of the individual

forms which appeared to me, was undoubtedly founded on the nature of

my mind, but the manner in which it was thus affected, will probably

remain for ever as inscrutable as the origin of thought and reflection.

After the first day the form of the deceased person no more appeared,

but in its place, there appeared many other phantasms, sometimes

representing acquaintances, but mostly strangers, those whom I knew

were composed of living and deceased persons, but the number of the

latter was comparatively small. I observed the persons with whom I

daily conversed did not appear as phantasms, these representing chiefly

persons who lived at some distance from me. I attempted to produce at

pleasure phantasms of persons whom I knew by intensely reflecting on

their countenance shape &c. but distinctly as I called to my lively

imagination the respective shades of three of these persons, I still

laboured in vain to make them appear to me as phantasms, though I had

before involuntarily seen them in that manner, and perceived them some

time after, when I least thought of them. The phantoms appeared to

me contrary to my inclination, as if they were presented to me from

without, like the phenomena of nature, though they existed no where but

within my mind. I could at the same time distinguish between phantasms

and real objects, and the calmness with which I examined them, enabled

me to avoid the commission of the smallest mistake. I knew exactly

when it only appeared to me that the door was opening and a phantasm

entering the room, and when it actually opened, a real person entered.”

“These phantasms appeared equally clear and distinct at all times and

under all circumstances, both when I was by myself and when I was in

company, and as well in the day as at night, and in my own house as

well as abroad; they were, however, less frequent when I was in the

house of a friend, and rarely appeared to me in the street; when I shut

my eyes these phantasms would sometimes disappear entirely, though

there were instances when I beheld them with my eyes closed, yet when

they disappeared on such occasions, they generally reappeared when I

opened my eyes. I conversed sometimes with my physician and my wife of

the phantasms which at the moment surrounded me; they appeared more

frequently walking than at rest, nor were they constantly present. They

frequently did not appear for some time, but always reappeared for a

longer or a shorter period either singly or in company, the latter

however being most frequently the case. I generally saw human forms of

both sexes, but they usually appeared not to take the smallest notice

of each other, moving as in a market-place, where all are eager to

press through the crowd; at times however they seemed to be transacting

business with each other: I also saw several times people on horseback,

dogs and birds. All these phantasms appeared to me in their natural

size and as distinct as if alive, exhibiting different shades of

carnation in the uncovered parts as well as in different colours

and fashions in their dresses, though the colours seemed somewhat

paler than in real nature, none of the figures appeared particularly

terrible, comical, or disgusting, most of them being of an indifferent

shape, and some having a pleasing appearance.”

“The longer these phantoms continued to appear the more frequently

did they return, while at the same time they encreased in number

about four weeks after they had first appeared. I also began to hear

them talk, the phantoms sometimes conversed among themselves, but

more frequently addressed their discourse to me; their speeches were

commonly short and never of an unpleasant turn. At different times

there appeared to me both dear and sensible friends of both sexes,

whose addresses tended to appease my grief, which had not yet wholly

subsided: these consolatory speeches were in general addressed to me

when I was alone, sometimes I was accosted by these consoling friends

while in company, frequently while real persons were speaking to me.

These consolatory addresses consisted sometimes of abrupt phrases, and

at others, they were regularly connected.”

“Though both my mind and body were in a tolerable state of sanity all

this time, and these phantasms became so familiar to me that they did

not cause me the slightest uneasiness, and I even sometimes amused

myself with surveying them, and spoke jocularly of them to my physician

and my wife; I yet did not neglect to use proper medicines, especially

when they began to haunt me the whole day, and even at night as soon as

I awaked.”

“At last it was agreed that leeches should be again applied to me,

as formerly; which was actually done, April 20th 1791, at eleven

o’clock in the morning. No person was with me besides the surgeon;

but during the operation my chamber was crowded with human phantasms

of all descriptions. This continued uninterruptedly till about half

an hour after four o’clock, just when my digestion commenced. I then

perceived that they began to move more slowly. Soon after, their colour

began to fade, and at seven o’clock they were entirely white. But

they moved very little, though the forms were as distinct as before:

growing however by degrees more obscure; yet not fewer in number as

had generally been the case. The phantoms did not withdraw, nor did

they vanish; which previous to that time had frequently happened. They

now seemed to dissolve in the air; while fragments of some of them

continued visible a considerable time. About eight o’clock the room was

entirely cleared of my fantastic visitors.”

“Since this time I have felt, twice or three times a sensation as if

these phantasms were going to re-appear; without however actually

seeing any thing. The same sensation surprised me just before I drew

up this account, while I was examining some papers relative to these

apparitions which I had drawn up in the year 1791.”

This is one of the extreme cases of delusion, which a man of strong

natural judgment has ventured to record of himself. Cardan, who fancied

himself visited by supernatural impulses, never produced so marvellous

a story.

Cardan, however, describes himself as amused, in his youth, with

recollected images, similar to those which I have described, in the

first chapter. Before he left his bed, in the morning, he saw a

succession of figures, composed of brazen rings, like links of mail,

(though he had never seen mail-armour at that time,) moving, in a

circular direction, upwards, from right to left, till they disappeared.

Castles, houses, animals, trees, men in different dresses; trumpeters,

appearing to blow their trumpets, though no sound was heard; soldiers,

and landscapes; all passed before him, in circular compartments.

“Videbam ego imagines diversas quasi corporum æreorum. (Constare enim

videbantur ex annulis minimis, quales sunt loricarum, cum tamen loricas

nunquam eousque vidissem) ab imo lecti angulo dextro ascendentes

per semicirculum, lenté et in sinistrum occidentes, ut prorsus non

apparerenti Areium, domorum, animalium, equorum cum equitibus,

herbarum, arborum, instrumentorum musicorum, hominum diversorum

habituum, vestiumque variarum, tubicines præcipue cum tubis quasi

sonantibus, nulla tamen vox aut sonus exandiebatur: præterea milites,

populos, arva, formasque corporum usque ad hune diem mihi invisas:

lucos et sylvas, aliaque quorum non memini, quandoque multarum rerum

congeriem simul irruentium, non tamen ut se confunderent, sed ut ut

properarent. Erant autem perspicua illa, sed non ita ut proinde esset,

ac si non adessent, nec densa ut oculo pervia non essent. Sed ipsi

circuli opaci erant spatia prorsus perspicua.”[8]

Ben Jonson, also, falls under this description, from the _Heads of

Conversation_, published by the executors of Drummond of Hawthornden,

who have deprived posterity of Drummond’s original account of these

interesting interviews. Jonson told him, that “when the king came to

England, about the time that the plague was in London, he being in

the country, at Sir Robert Cotton’s house with old Cambden, he saw

in a vision his eldest son, then a young child and at London, appear

unto him with the mark of a bloody cross on his forehead, as if it had

been cut with a sword, at which amazed he prayed unto God, and in the

morning he came unto Mr. Cambden’s chamber to tell him, who persuaded

him it was but an apprehension, at which he should not be dejected. In

the mean time there came letters from his wife of the death of that boy

in the plague. He appeared to him, he said, of a manly shape, and of

that growth he thinks he shall be at the resurrection.”

“He said, that he had spent a whole night in looking to his great toe,

about which he hath seen Tartars and Turks, Romans and Carthaginians

fight in his imagination.”[9]

Such sights as youthful poets dream,

On summer’s eve, by haunted stream!

That extraordinary, and much misrepresented character, the Maid of

France, appears to have been a visionary of this kind, and to have been

enthusiastically sincere in her belief of supernatural communications.

The ancient memoirs of this heroine, published by Denys Godefroy,

convey a high idea of her sagacity and elevation of mind. When she

induced Charles VII. to the bold attempt of procuring his inauguration

at _Rheims_, she described the celestial voice as having said to her,

while she was engaged in prayer, _Fille, va, va, je seray a ton ayde,

va._

Her unknown historian adds; “Elle estoit au reste tres-devote, se

confessoit souvent, & recevoit le precieux corps de N. S. Jesus Christ,

estoit de tres-belle et bonne vie, et d’honneste conversation.”

In a very curious letter, written by the Sieur de Laval, we meet with

some characteristic anecdotes of the Maid, to whom he was introduced

by Charles VII. ‘Et-fit ladite Pucelle tres bonne chere a mon pere & a

moy, estant armeé de toutes pieces, sauve la tete, et tenant la lance

en main; et aprés que fumes descendus á selle, j’allay a son logis la

voir; et fit venir le vin, et me dit, qu’elle m’en feroit bientot boire

á Paris; et semble chose toute divine de son fait, et de la voir et

de l’ouyr.----et la veis monter a cheval, armée tout en blanc, sauf

la teste, une petite hache en sa main, sur un grand coursier noir qui

a l’huis de son logis se demenoit tres fort, et ne souffroit qu’elle

montast; et lors elle dit, menez-le a la croix, qui etoit devant

l’eglise aupres, au chemin; et lors ell monta sans qu’il se meut, comme

s’il fut lié; et lors se tourna vers l’huys de l’eglise, qui etoit bien

prochain, et dit en assez voix de femme: _Vous les Prestres et gens

d’eglise, faites procession et prieres a Dieu._’

Upon her trial, as it is repeated by Chartier, she spoke with the

utmost simplicity and firmness of her visions: ‘Que souvent alloit a

une belle fontaine au pays de Lorraine, laquelle elle nommoit bonne

fontaine aux Feés Nostre Seigneur, et en icelluy lieu tous ceulx de

pays quand ils avoient fiebvre ils alloient pour recouvrer garison; et

la alloit souvent ladite Jehanne la Pucelle sous un grand arbre qui la

fontaine ombroit; et s’apparurent a elle S^{te}. Katerine et S^{te}.

Marguerite qui lui dirent qu’elle allast a ung Cappitaine qu’elles lui

nommerent, laquelle y alla sans prendre congé ni a pere ni a mere;

lequel Cappitaine la vestit en guise d’homme et l’armoit et lui ceint

l’epeé, et luy bailla un escuyer et quatre varlets; et en ce point fut

monteé sur un bon cheval; et en ce point vint aut Roy de France, et

lui dit que du Commandement de lui estoit venue a lui, et qu’elle le

feroit le plus grant Seigneur du Monde, et qu’il lui fut ordonné que

tretou ceulx qui lui desobeiroient fussent occis sans mercy, et que St.

Michel et plusieurs anges lui avoient baillé une Couronne moult riche

pour lui;’ &c.

Unquestionably, the temperament which disposes men to cultivate the

higher and graver species of poetry, contributes to render them

susceptible of impressions of this nature. Such a temperament, excited

by the pathetic circumstances of a story, more interesting than any

tale of fiction, produced the vision of Dr. Donne. When residing in

Paris, he saw the figure of his wife, then in London, pass through the

room, with her hair hanging loose, and carrying a dead child in her

arms. After reading the exquisite poem which he wrote, previous to

their separation, it is impossible to wonder at an impression of such a

nature.

This is, indeed, an instance of that species of ecstasy, which is

known, in the North of Scotland, under the name of ‘Second-Sight.’

Much has been written on this subject; I shall therefore only mention

two instances, which will prove that the spectral impressions certainly

take place; of their prophetic nature, there may be different opinions.

A gentleman connected with my family, an officer in the army, and

certainly addicted to no superstition, was quartered, early in life,

in the middle of the last century, near the castle of a gentleman in

the North of Scotland, who was supposed to possess the Second-Sight.

Strange rumours were afloat, respecting the old chieftain. He had

spoken to an apparition, which ran along the battlements of the house,

and had never been chearful afterwards. His prophetic visions excited

surprize, even in that region of credulity; and his retired habits

favoured the popular opinion. My friend assured me, that one day, while

he was reading a play to the ladies of the family, the chief, who had

been walking across the room, stopped suddenly, and assumed the look of

a _Seer_. He rang the bell, and ordered the groom to saddle a horse;

to proceed immediately to a seat in the neighbourhood, and to inquire

after the health of Lady ----; if the account was favourable, he then

directed him to call at another castle, to ask after another lady whom

he named.

The reader immediately closed his book, and declared that he would not

proceed till these abrupt orders were explained, as he was confident

that they were produced by the Second-Sight. The chief was very

unwilling to explain himself; but at length he owned, that the door had

appeared to open, and that a little woman, without a head, had entered

the room; that the apparition indicated the sudden death of some person

of his acquaintance; and the only two persons who resembled the

figure, were those ladies, after whose health he had sent to inquire.

A few hours afterwards, the servant returned, with an account that one

of the ladies had died of an apoplectic fit, about the time when the

vision appeared.

At another time, the chief was confined to his bed, by indisposition,

and my friend was reading to him, in a stormy winter-night, while the

fishing-boat, belonging to the castle, was at sea. The old gentleman

repeatedly expressed much anxiety respecting his people; and at last

exclaimed, my boat is lost! The colonel replied, how do you know it,

Sir?--He was answered; I see two of the boatmen bringing in the third

drowned, all dripping wet, and laying him down close beside your chair.

The chair was shifted, with great precipitation; in the course of the

night, the fishermen returned, with the corpse of one of the boatmen.

MARTIN, who has given a very particular account of _Seers_, in the

western Islands, mentions a young woman, who was troubled, during four

or five years, with the constant appearance of her own image before

her, the back being turned towards her. No event was connected with

this spectral impression.

But one of the most remarkable _Seers_ on record, was JOHN BEAUMONT,

who published a ‘treatise of spirits, apparitions, witchcrafts, and

other magical practices,’ in 1705. He appears to have been a man of a

hypochondriacal disposition, with a considerable degree of reading,

but with a strong bias to credulity. His collections of stories are

entertaining; but my business is with his visions, which shew in a most

astonishing manner, how far the mind may be deceived, without the

occurrence of actual derangement. They will be detailed in the next

chapter. Had this man, instead of irritating his mental disease, by the

study of the Platonic philosophers, placed himself under the care of an

intelligent physician, he would have regained his tranquillity, and the

world would have lost a most extraordinary set of confessions.

CHAP. III.

_Beaumont’s Visions--Those of Tasso--Kotter--Drabicius--Arise

Evans--Bovet._

Physicians have sometimes occasion to regret the prolixity of the

statements, which they receive from their patients. Beaumont has been

rather more diffusive than usual; for his book, which may be considered

as a narrative of his malady, contains four hundred pages, in octavo.

It is, however very much to my purpose, for it exhibits the disease of

spectral vision, in its full strength and permanency.

Like Nicolai, he sometimes saw a multitude of men and women about him,

both in the day and night. “So it was with myself,” says he, “for I saw

hundreds, though I never saw any in the night-time, without a fire,

or candle-light, or in the moonshine, and as the person mentioned

(by Aubrey) had two particular spirits there named, which constantly

attended him, besides others without names, so it was with myself;

two spirits constantly attending me, night and day, for above three

months together; who called each other by their names, and several

spirits would often call at my chamber door, and ask whether such

spirits lived there, calling by their names, and they would answer,

they did. As for the other spirits that attended me, I heard none of

their names mentioned, only I asked one spirit which came for some

nights together, and rung a little bell in my ear, what his name was,

who answered _Ariel_. We find that one of the spirits, who attended the

second-sighted person, appeared as a boy, the other as a girl; but the

two that constantly attended myself, appeared both in women’s habit,

they being of a brown complexion, and about three foot in stature; they

had both black, loose net-work gowns, tyed with a black sash about the

middle, and within the net-work appeared a gown of a golden colour,

with somewhat of a light striking through it. Their heads were not

drest with top-knots, but they had white linen caps on, with lace on

them, about three-fingers breadth, and over it they had a black loose

net-work hood.

“As the foresaid second-sighted persons, sitting by the fire, with

others in the winter-time, would see spirits standing by, and often

seem angry and disturbed, though nothing visible to others moved him;

so, as I have been sitting by the fire with others, I have seen several

spirits, and pointed to the place where they were, telling the company

they were there. And one spirit, whom I heard calling to me, as he

stood behind me, on a sudden clapped his finger to my side, which I

sensibly perceived, and started at it, and as I saw one spirit come in

at the door, which I did not like, I suddenly laid hold of a pair of

tongs, and struck at him with all my force, whereupon he vanished.

“*** I must declare, that I would not for the whole world undergo

what I have undergone, upon spirits coming twice to me; their first

coming was most dreadful to me, the thing being then altogether new,

and consequently more surprizing, though at the first coming they did

not appear to me, but only called to me at my chamber windows, rung

bells, sung to me, and played on music, &c. but the last coming also

carried terror enough; for when they came, being only five in number,

the two women before mentioned, and three men, (though afterwards there

came hundreds) they told me they would kill me, if I told any person

in the house of their being there, which put me in some consternation,

and I made a servant sit up with me four nights in my chamber before a

fire, it being in the Christmas Holidays, telling no person of their

being there. One of these spirits in women’s dress, lay down upon

the bed by me every night; and told me if I slept, the spirits would

kill me, which kept me waking for three nights. In the mean time, a

near relation of mine went (though unknown to me) to a physician of

my acquaintance, desiring him to prescribe me somewhat for sleeping,

which he did, and a sleeping potion was brought me, but I set it by,

being very desirous and inclined to sleep without it. The fourth night

I could hardly forbear sleeping, but the spirit, lying on the bed by

me, told me again, I should be killed if I slept; whereupon I rose,

and sate by the fire-side, and in a while returned to my bed; and so

I did a third time, but was still threatened as before: whereupon I

grew impatient, and asked the spirits what they would have? Told them

I had done the part of a christian, in humbling myself to God, and

feared them not, and rose from my bed, took a cane, and knocked at the

ceiling of my chamber, a near relation of mine lying then over me, who

presently rose and came down to me, about two o’clock in the morning,

to whom I said, you have seen me disturbed these four days past, and

that I have not slept; the occasion of it was, that five spirits, which

are now in the room with me, have threatened to kill me if I told any

person of their being here, or if I slept, but I am not able to forbear

sleeping longer, and acquaint you with it, and now stand in defiance of

them; and thus I exerted myself about them; and notwithstanding their

continued threats, I slept very well the next night, and continued

so to do, though they continued with me above three months, day and

night.”[10]

The celebrated visions of Tasso appear to have been of the same

nature. He fancied that he beheld a celestial being, with whom he held

converse, in the presence of spectators, who perceived no apparition,

and who heard no voice but that of the poet. Would that we could have

exchanged the narratives of Beaumont’s reveries, for those of Tasso!

To this class of morbid perceptions, belong also the visions of

Christopher Kotter, and Drabicius, which made a considerable noise in

the seventeenth century. They were published by Comenius, aided by

very ghostly engravings, under the title of ‘Lux é Tenebris.’ I must

refer to Bayle, for many curious observations respecting the tendency

of these prophetic rhapsodies: my business is only with the faculty of

spectral representation.

For this reason, I shall not notice Drabicius. As a man of superior

information, he might be suspected of politic views, in his pretended

visions: but there can be no doubt that Kotter was sincere in his

enthusiasm, and was as much a _Seer_ as any second-sighted prophet of

the Hebrides.

Kotter’s first vision was detailed by him, on oath, before the

magistrates of Sprottaw, in 1619. While he was travelling on foot in

open day-light, in June 1616, a man appeared to him, who ordered him to

inform the civil and ecclesiastical authorities, that great evils were

impending over Germany, for the punishment of the sins of the people;

after which he vanished. The same apparition met him at different

times, and compelled him at length, by threats, to make this public

declaration.

After this, his visions assumed a more imposing appearance: on one

occasion, the angel (for such he was now confessed to be) shewed him

three suns, filling one half of the heavens; and nine moons, with their

horns turned towards the east, filling the other half. At the same

time, a superb fountain of pure water spouted from the arid soil, under

his feet.

At another time, he beheld a mighty lion, treading on the moon, and

seven other lions around him, in the clouds.

Sometimes he beheld the encounter of hostile armies, splendidly

accoutred; sometimes he wandered through palaces, whose only

inhabitants were devouring monsters; or beheld dragons of enormous

size, in various scenes of action.

He was at length attended by two angels, in his ecstasy; one of

his visions at this time was of the most formidable and impressive

kind.[11] “On the 13th day of September, says he, both the youths

returned to me, saying, be not afraid, but observe the thing which will

be shewn to thee. And I suddenly beheld a circle, like the sun, red,

and as it were, bloody: in which were black and white lines, or spots,

so intermingled, that sometimes there appeared a greater number of

blacks, sometimes of white; and this sight continued for some space

of time. And when they had said to me, Behold! Attend! Fear not! No

evil will befal thee! Lo, there were three successive peals of thunder,

at short intervals, so loud and dreadful, that I shuddered all over.

But the circle stood before me, and the black and white spots were

disunited, and the circle approached so near that I could have touched

it with my hand. And it was so beautiful, that I had never in my life

seen any thing more agreeable: and the white spots were so bright

and pleasant, that I could not contain my admiration. But the black

spots were carried away in a cloud of horrible darkness, in which I

heard a dismal outcry, though I could see no one. Yet these words of

lamentation were audible: Woe unto us, who have committed ourselves

to the black cloud, to be withdrawn from the circle coloured with the

blood of divine grace, in which the grace of God, in his well-beloved

Son, had inclosed us.”

After several other piteous exclamations, he saw a procession of

many thousand persons, bearing palms, and singing hymns, but of very

small stature, enter the red circle, from the black cloud, chanting

halleluiah.

A Polish Prophetess made her appearance, about the same time; but as

there was nothing particularly interesting in her visions, they may be

kept, like the madness of Mr. Sheridan’s character in the Critic, in

the back-ground.

The prophecy of Arise Evans respecting the Restoration of Charles II.

is thus detailed by Dr. Warburton, in a letter to Dr. Jortin. Evans,

as I have mentioned elsewhere, was a mere juggler in the dates of his

title-pages. The vision itself resembles the royal shadows in Macbeth.

“You desired to have a more particular account of----a certain

prophecy of one Arise Evans, which you have heard some of your friends

speak of in terms of astonishment; as I have his book which is scarce,

I am able to give you that satisfaction. But it may not be amiss

first to let you into the character of the prophet. Arise Evans lived

and flourished in the last century, during the time of our civil

confusions. He was a warm Welshman, and not disposed to be an idle

spectator in so busy a scene. So he left his native country for London,

and finding on his arrival there that _Inspiration_ was all running

one way, he projected to make a division of it from the Roundheads to

the Cavaliers, and set up for a Prophet of the Royalists. He did, and

said many extraordinary things to the grandees of both parties: and it

must be owned, he had a spice of what we seldom find wanting in the

ingredients of a modern prophet, I mean prevarication.”

“Of this he has himself given us a notable example in the 42nd page of

his Tract, called an Echo from Heaven, which, because it contains an

uncommon fetch of wit, I shall describe. There are two confessions,”

says he, “subscribed by my hand in the city of London, which if not

now, will in after ages be considered. The one was made at the Spittle,

and subscribed with the right hand, in the aforesaid vestry, before

Sir Walter Earl; and that is a confession made by the inner man, or

new man; the other confession is a confession of the flesh, called

the outward man or old man; and the confession made before Green (the

Recorder), and subscribed with the left hand, as the difference in the

writing, being compared, will make it appear. I know the bench, and the

people thought I recanted, but alas! they were deceived.”

“Well, but this very man has in the 77th and 78th pages of this Echo

printed for the author in 12^{mo}. and sold at his house in Long Alley

in Black Friars, 1653, second edition with additions, a prophecy which

astonishes all who carefully consider it. It is in these words, A

vision that I had presently after the king’s death.--I thought that I

was in a great hall like the king’s hall, or the castle in Winchester,

and there was none there but a judge that sat upon the bench and

myself; and as I turned to a window in the north-westward, and looking

into the palm of my hand, there appeared to me a face, head and

shoulders like the Lord Fairfax’s, and presently it vanished. Again,

there arose the Lord Cromwell, and he vanished likewise; then arose a

young face and he had a crown upon his head, and he vanished also; and

another young face arose with a crown upon his head, and he vanished

also; and another----young face arose with a crown upon his head, and

vanished in like manner; and as I turned the palm of my hand back again

to me and looked, there did appear no more in it. Then I turned to the

judge and said to him, there arose in my hand seven; and five of them

had crowns; but when I turned my hand, the blood turned to its veins,

and these appeared no more: so I awoke. The interpretation of this

vision is, that after the Lord Cromwell, there shall be kings again in

England, which thing is signified unto us by those that arose after

him, who were all crowned, but the generations to come may look for

a change of the blood, and of the name in the royal seat, after five

kings once passed, 2 Kings x. 30. (The words referred to in this text

are these) And the Lord said unto Jehu, because thou hast done well,

&c. thy children of the fourth generation shall sit upon the throne of

Israel.”[12]

Sauvages mentions, that a woman, subject to epilepsy, saw, during the

paroxysm, dreadful spectres, and that real objects appeared magnified

to an extraordinary degree: a fly seemed as large as a fowl, and a

fowl appeared equal in size to an ox. In coloured objects, green

predominated with her; a curious fact, which I have seen verified in

other convulsive diseases. A very intelligent boy, who was under my

care for convulsions of the voluntary muscles, when he looked at some

large caricatures, glaringly coloured with red and yellow, insisted on

it that they were covered with green, till his paroxysm abated, during

which his intellects had not been at all affected.

Among other instances of _Suffusio_, Sauvages also mentions an aged

physician of Narbonne, who, during several days, saw every object

crooked.

I shall select, as a remarkable instance of spectral impressions, a

story published by Richard Bovet, in his _Pandæmonium_, or _the Devil’s

Cloyster_, printed in 1684. The first appearances were probably seen

in a dream. The noises, on the second night, were perhaps recollected

impressions.[13]

“About the year 1667, being with some persons of honour in the house of

a nobleman in the west country, which had formerly been a nunnery: I

must confess I had often heard the servants, and others that inhabited

or lodged there, speak much of the noises, stirs, and apparitions that

frequently disturbed the house, but had at that time no apprehensions

of it; for the house being full of stranger’s, the nobleman’s steward,

Mr. C. lay with me in a fine wainscoat-room, called my ladies’ chamber;

we went to our lodging pretty early, and having a good fire in the

room, we spent some time in reading, in which he much delighted: then

having got into bed, and put out the candles, we observed the room

to be very light, by the brightness of the moon, so that a wager was

laid between us, that it was possible to read written hand by that

light upon the bed where we lay; accordingly I drew out of my pocket

a manuscript, which he read distinctly in the place where he lay: we

had scarce made an end of discoursing about that affair, when I saw

(my face being towards the door which was locked) entering into the

room, five appearances of very fine and lovely women, they were of

excellent stature, and their dresses seemed very fine, but covered all

but their faces, with their light veils, whose skirts trailed largely

on the floor. They entered in a file one after the other, and in that

posture walked round the room, till the foremost came, and stood by

that side of the bed where I lay (with my left hand over the side of

the bed; for my head rested on that arm, and I determined not to alter

the posture in which I was) she struck me upon that hand with a blow

that felt very soft, but I did never remember whether it were cold or

hot: I demanded in the name of the blessed Trinity, what business they

had there, but received no answer; then I spoke to Mr. C. Sir, do you

see what fair guests we have come to visit us? before which they all

disappeared: I found him in some kind of agony, and was forced to grasp

him on the breast with my right hand (which was next him underneath

the bed-clothes) before I could obtain speech of him; then he told me

that he had seen the fair guests I spoke of, and had heard me speak to

them; but withal said, that he was not able to speak sooner unto me,

being extremely affrighted at the sight of a dreadful monster, which

assuming a shape, betwixt that of a lion and a bear, attempted to come

upon the bed’s foot. I told him, I thanked God nothing so frightful had

presented itself to me; but I hoped (through his assistance) not to

dread the ambages of hell. It was a long time before I could compose

him to sleep, and though he had had many disturbances in his own room,

and understood of others in the house, yet he acknowledged he had never

been so terrified, during many years abode there. The next day at

dinner he shewed to divers persons of principal quality, the mark that

had been occasioned on his breast by the gripe I was forced to give

him, to get him to speak, and related all the passages very exactly;

after which he protested never to lie more in that room; upon which I

set up a resolution to lodge in it again, not knowing but something of

the reason of those troubles might by that means be imparted to me. The

next night, therefore, I ordered a Bible, and another book to be laid

in the room, and resolved to spend my time by the fire in reading and

contemplation, till I found myself inclined to sleep: and accordingly

having taken leave of the family at the usual hour, I addressed

myself to what I had proposed, not going into bed till past one in

the morning: a little after I was got into bed, I heard somewhat walk

about the room, like a woman in a tabby gown trailing about the room;

it made a mighty rushelling noise, but I could see nothing, though it

was near as light as the night before: it passed by the foot of the

bed and a little opened the curtains, and thence went to a closet door

on that side, through which it found admittance, although it was close

locked: there it seemed to groan, and draw a great chair with its

foot, in which it seemed to sit, and turn over the leaves of a large

folio; which you know make a loud clattering noise; so it continued in

that posture, sometimes groaning, sometimes dragging the chair, and

clattering the book till it was near day; afterwards I lodged several

times in this room, but never met with any molestation.”

“This I can attest to be a true account of what passed in that room the

two described nights; and though Mr. C. be lately dead, who was a very

ingenious man, and affirmed the first part unto many, with whom he was

conversant; it remains that I appeal to the knowledge of those who have

been inhabitants or lodgers in the said house, for what remains, to

justify the credibility of the rest.”

CHAP. IV.

_Medical distinctions of spectral impressions. Sepulchral remedies:

Preparations of the human skull--Mumia--Apparition of Ficinus to

Michael Mercato.--Warning voice to Quarræus.--Visions of Dr. Pordage.

Latent lunacy--Exemplified in the character of Hamlet._

In medicine, we have fine names, at least, for every species of

disease. The peculiar disorder, which I have endeavoured to elucidate,

is termed generally HALLUCINATION, including all delusive impressions,

from the wandering mote before the eye, to the tremendous spectre,

which is equally destitute of existence.

It is unnecessary to my purpose, to pursue the subdivisions of this

affection, which have been traced by nosologists. I shall only mention

one extreme species, called the Lycanthropia, in which the patient

imagines himself to have become a wolf, abandons society, and takes

refuge in the woods. These impressions have no doubt been produced, or

strengthened by narcotic potions, of hyoscyamus, datura stramonium, and

other deleterious infusions, either ignorantly taken, or maliciously

administered.

But we may well be surprized to find, that impressions of this kind

are registered, under the title of experimental philosophy. Dr.

Garmann,[14] in his chapter on the ghosts of the dead, informs us, that

“when human salt, extracted and depurated from the skull of a man, was

placed in a water-dish, and covered with another plate, there appeared

next morning, in the mass, figures of men fixed to the cross.”

Another philosopher relates, that, when fresh earth from a church-yard

was put into an oblong plate, after the performance of certain

ceremonies, a thousand spectres were visible in it.

During the sixteenth century, preparations from the human skull were

favourite remedies: the moss which was found on skulls long-interred,

and the bones reduced to powder, were often prescribed. In a very

respectable work, WEPFER’S _Historiæ Apoplecticorum_, there is a

dissertation on this subject, by Dr. Emanuel Kænig,[15] in which he

asserts, that on those nights when the human skull was pounded in the

apothecary’s house, the family was alarmed by unusual noises, by

clappings of the doors and windows, by groans, and other indications

that the spirits of the dead were abroad.

I have never found that any effects of this kind were attributed to the

MUMIA, a favourite remedy of the same period: that is, the flesh of

mummies, which were imported from Alexandria, and which was swallowed

in the form of pills or boluses, by the noble and rich, in Europe. The

medical writings of that time are full of accounts of this horrible and

useless practice, which was at length discontinued, when it was found

that the Alexandrians, instead of disinterring the embalmed mummies of

the ancient Egyptians, contented themselves with exporting the putrid

carcases of Jews, to which they had easier access.[16]

In this manner was anthropophagy sanctioned by physicians, even as

late as the reign of Louis XIV. while some writers affected to doubt,

whether the practice had ever existed.

§ III.

From the principles which I have established, the reader will easily

proceed with me, to account for the most imposing relations of

apparitions.

I have shewn that a morbid disposition of the brain is capable of

producing spectral impressions, without any external prototypes. The

religion of the ancients, which peopled all parts of nature with

deities of different ranks, exposed them, in a peculiar manner, to

delusions of the imagination; and I have had occasion, in another

essay,[17] to mention the influence which the doctrines of Plato have

exerted, in this respect, even since the establishment of christianity.

From recalling images by an art of memory, the transition is direct

to beholding spectral objects, which have been floating in the

imagination. Yet, even in the most frantic assemblage of this nature,

no novelty appears. The spectre may be larger or smaller; it may be

compounded of the parts of different animals; but it is always framed

from the recollection of familiar, though discordant images.

The simple renewal of the impressions of form or voice, in the case

of particular friends, is the most obvious, and most forcible of

these recollections. Of this kind, seems to have been the celebrated

apparition of Ficinus, to Michael Mercato, mentioned by Baronius.

Those illustrious friends, after a long discourse on the nature of the

soul, had agreed that, whoever of the two should die first, should,

if possible, appear to his surviving friend, and inform him of his

condition in the other world.[18]

A short time afterwards, says Baronius,[19] it happened, that while

Michael Mercato the elder was studying philosophy, early in the

morning, he suddenly heard the noise of a horse galloping in the

street, which stopped at his door, and the voice of his friend Ficinus

was heard, exclaiming, O Michael! O Michael! those things are true.

Astonished at this address, Mercato rose and looked out of the window,

where he saw the back of his friend, drest in white, galloping off, on

a white horse.

He called after him, and followed him with his eyes, till the

appearance vanished. Upon inquiry, he learned that Ficinus had died at

Florence, at the very time when this vision was presented to Mercato,

at a considerable distance.

Many attempts have been made to discredit this story, but I think the

evidence has never been shaken. I entertain no doubt, that Mercato

had seen what he described; in following the reveries of Plato, the

idea of his friend, and of their compact, had been revived, and had

produced a spectral impression, during the solitude and awful silence

of the early hours of study. Baronius adds, that after this occurrence,

Mercato neglected all profane studies, and addicted himself entirely to

divinity. The vanishing of the imaginary apparition, in these cases,

resembles Achilles’s vision, in the Iliad.

----ψυχὴ δὲ κατὰ χθονὸς ἠΰτε καπνὸς

ᾤχετο τετριγυῖα.----

The impression of sound, the most remarkable circumstance in Mercato’s

vision, is by no means a solitary instance. Beaumont has given us, not

only his own ghostly experience, but many examples of this species of

delusion.

Cardan believed himself to have possessed a faculty of divination,[20]

by means of voices conveyed to him in different directions. He

certainly mistook the symptom called _Tinnitus Aurium_, which

accompanies the disease of literary men, for special warnings.

In another instance, Cardan has shewed his propensity to ascribe his

natural peculiarities to mystical causes. ‘When I lived and lectured

at Paris,’ says he, ‘looking accidentally at my hands, I saw, in the

ring-finger of the right hand, the figure of a bloody sword, which

alarmed me. In the evening a messenger arrived, with letters from my

son-in-law, informing me of my son’s imprisonment, and desiring me

to go to Milan. That mark continued to spread for fifty-three days,

till it reached the point of the finger, and was as red and fiery as

blood, to my great consternation. At midnight my son was beheaded; next

day the mark had nearly vanished, and in two days afterwards, it was

entirely gone.’[21] There can be little doubt, that this appearance was

occasioned by an inflamed lymphatic. The voice of lamentation which

Cardan fancied he heard, about the time of his son’s execution, was the

result of the agitation of his mind, distracted with grief and terror.

Beaumont’s perception of sounds consisted chiefly in the tolling of

bells, of different sizes, with occasional addresses from the spirits.

It is singular, that he never suspected himself to labour under the

disease of _Corybantism_, as it has been termed, though he describes

it, as applied to others.

The most remarkable instance of this kind, is the story of Quarrè, as

quoted by Morhoff;[22] but the proof of its accuracy is defective.

Philebert de la Mare, in his life of Guion, takes occasion to introduce

the story.

During the French civil wars, Quarreus, or Quarrè, and other

magistrates of the royal party, were obliged to quit Dijon, and

remove to Saumur. In the month of August, 1594, about two o’clock in

the morning, Quarrè was awakened by a sudden shock, and heard some

unknown words pronounced. He awaked his servant, who lay in the room,

and ordered him to strike a light, that he might write down the words,

which he continued muttering to himself, lest he should forget them.

Having written them, according to the sound, they ran thus: _Oug

aposondes ton endon distiguion_. Neither himself nor the servant could

imagine what the language was, Quarrè being entirely ignorant of Greek.

Early in the morning, he met with Guion, on his way to the court, and

asked him to interpret the words. Guion knew them to be Greek, and that

they ought to be written,

Ο’υκ ὰπώσῶντες τῶν ἐνδον δυςτυχίυν:

And he added the translation: _Non repulsuri, quod intus infortunium_.

In attempting to unriddle the meaning of this mystical warning, Guion

advised Quarrè to leave the house where he lodged in Saumur, the

unwholesome air of which had occasioned him several attacks of the

cholic. But eight days afterwards, the prediction was fulfilled. Quarrè

went, on public business, to Flavignac, and during his absence, the

house fell down in the night, and crushed its inhabitants to death.

Guion is said to have written a poem on the escape of his friend. This

story rests, I believe, on the unsupported assertion of La Mare. If it

be authentic, it seems to belong to the class of dreams.

On the same principles we must explain the apparitions recorded by

VINCENTIUS, in the SPECULUM HISTORIÆ, and extracted from him by

WOLFIUS, in his LECTIONES MEMORABILES ET RECONDITÆ, particularly the

appearance of Pope Benedict to the Bishop of Capua. “Idem lib. 25.

Damianus refert: Episcopus, inquit, quidam Capuanus vidit Benedictum

majorem Papam sibi olim familiarem, nigro, quasi corporabiter, equo

insidentem: (vide quam conveniant scripturæ Apoc. 6 cum historiis) at

is territus ea visione dicebat: Heus tu, nonne es Papa Benedictus, quem

jam defunetum novimus? Ego sum, inquit, infelix iste. Quomodo, inquit,

est tibi, pater? Graviter, inquit, torqueor, sed de Dei misericordia

non dispero, si mihi adjutorium præbeatur, quia juvari possum: sed

perge, quæso, ad fratrem meum Joannem, qui nunc sedem apostolicam

occupat, eique de mea parte dic, ut illam summam, quæ potissimé in

tali theca reposita est, in pauperes distribuat: sicque me redimendum

esse quandocumque, cum hoc divina miseratio decreverit, cognoscat,

nam cætera quæ pro me indigentibus tradita sunt, nihil, mihi penitus

profuerint eo, quod de rapinis et injustitis acquisita sunt. His

auditis, Episcopus Romam impiger adiit, et Joanni Papæ (cui et ipse

apparuit ille Benedictus 9. precans idem, et dicens, O utinam Odilo

Cluniacensis pro me rogaret!) fratris verba narravit, et episcopatum

mox deposuit, et monachatum induit.”

_Lection. Memorab. et zecondit. T._ i. _p. 530_.

My observations on this subject may be strengthened, by observing the

great prevalence of spectral delusions, during the inter-regnum, in

this country, after the civil war, in 1649. The melancholic tendency of

the rigid puritans of that period; their occupancy of old family seats,

formerly the residence of hospitality and good cheer, which in their

hands became desolate and gloomy; and the dismal stories propagated by

the discarded retainers to the ancient establishments, ecclesiastical

and civil, contributed altogether to produce a national horror unknown

in other periods of our history.

A curious example of this disposition is afforded, by the trial of

Dr. Pordage, a Clergyman in Berkshire, which was published under the

frightful title of ‘_Dæmonium Meridianum, or Satan at Noon-day_;’ among

many charges brought against him, Dr. Pordage was accused of demoniacal

visions, and of frequent apparitions in his house; one of which

consisted in the representation of a coach and six, on a brick-chimney,

in which the carriage and horses continued in constant motion for many

weeks. It was said ‘that a great dragon came into his chamber, with a

tail of eight yards long, four great teeth, and did spit fire at him.

‘That his own angel stood by him, in his own shape and fashion, the

same shape, band and cuffs, and that he supported him in his combat

with the dragon.

‘That Mrs. Pordage and Mrs. Flavel had their angels standing by them

also; and that the spirits often came into the chamber, and drew the

curtains when they were in bed.’

The developement of the story, which is not necessary for my

purpose, exhibits the combined effects of mysticism, superstition

and sensuality, which evidently produced a disordered state of the

sensorium, and gave rise to the visions, which were admitted by the

parties. It is indeed, an awful truth, well known to physicians who see

many lunatics, that religious melancholy is one of the most frequent

causes of the _Dæmonomania_.

The subject of _latent lunacy_ is an untouched field, which would

afford the richest harvest to a skilful and diligent observer.

Cervantes has immortalized himself, by displaying the effect of one bad

species of composition on the hero of his satire,[23] and Butler has

delineated the evils of epidemic religious and political frenzy; but

it remains as a task for some delicate pencil, to trace the miseries

introduced into private families, by a state of mind, which “sees

more devils than vast hell can hold,” and which yet affords no proof

of derangement, sufficient to justify the seclusion of the unhappy

invalid.

This is a species of distress, on which no novelist has ever touched,

though it is unfortunately increasing in real life; though it may

be associated with worth, with genius, and with the most specious

demonstrations (for a while) of general excellence.

Addison has thrown out a few hints, on this subject, in one of the

Spectators; it could not escape so critical an observer of human

infirmities; and I have always supposed, that if the character of Sir

Roger de Coverley had been left untouched by Steele, it would have

exhibited some interesting traits of this nature. As it now appears, we

see nothing more than occasional absence of mind; and the peculiarities

of an humourist, contracted by retirement, and by the obsequiousness of

his dependants.

It has often occurred to me, that Shakespeare’s character of Hamlet

can only be understood, on this principle. He feigns madness, for

political purposes, while the poet means to represent his understanding

as really, (and unconsciously to himself) unhinged by the cruel

circumstances in which he is placed. The horror of the communication

made by his father’s spectre; the necessity of belying his attachment

to an innocent and deserving object; the certainty of his mother’s

guilt; and the supernatural impulse by which he is goaded to an act

of assassination, abhorrent to his nature, are causes sufficient

to overwhelm and distract a mind previously disposed to ‘weakness

and to melancholy,’ and originally full of tenderness and natural

affection. By referring to the book, it will be seen that his real

insanity is only developed after the mock-play. Then, in place of a

systematic conduct, conducive to his purposes, he becomes irresolute,

inconsequent, and the plot appears to stand unaccountably still.

Instead of striking at his object, he resigns himself to the current of

events, and sinks at length, ignobly, under the stream.

CHAP. V.

_Accessory causes of delusion, regarding spectral

impressions--Apparition of Desfontaines--Ghosts at Portnedown

Bridge--Lucian’s story of a Split Ghost--Instance of a Ghost in two

places at once._

It will readily occur to the reader, that the disposition of the mind

to hallucination must sometimes be powerfully aided, and encreased,

by peculiar circumstances of time and place. Chance may supply, or

artifice may contrive concomitant sounds and objects, which must appal

even the most incredulous observer. Even Bayle has doubted, whether the

imagination alone can produce spectres, without the assistance of the

arts of confederacy. This point, I trust, is now decided.

An apparition which made some noise, about the beginning of the last

century, that of DESFONTAINES, seems to have originated in a fit of

deliquium, connected strongly with the recollection of a friend.

It was published in the _Journal de Trevoux_, in 1726, and its outline

is as follows.

Mr. _Bezuel_, when a school-boy of 15, in 1695, contracted an intimacy

with a younger boy, named _Desfontaines_. After talking together of

the compacts which have been often made between friends, that in case

of death, the spirit of the deceased should revisit the survivor,

they agreed to form such a compact together, and they signed it,

respectively, with their blood, in 1696. Soon after this transaction,

they were separated, by Desfontaines’ removal to Caen.

In July, 1697, _Bezuel_, while amusing himself in hay-making, near a

friend’s house, was seized with a fainting fit, after which he had

a bad night. Notwithstanding this attack, he returned to the meadow

next day, where he again underwent a deliquium. He again slept ill.

On the succeeding day, while he was observing the man laying up the

hay, he had a still more severe attack. “I fell into a swoon: I lost

my senses: one of the footmen perceived it, and called out for help.

They recovered me a little, but my mind was more disordered than it

had been before, I was told that they asked me then what ailed me, and

that I answered; _I have seen what I thought I should never see_. But I

neither remember the question, nor the answer. However, it agrees with

what I remember I saw then, a naked man in half-length; but I knew him

not.

“They helped me to go down the ladder; I held the steps fast; but

because I saw Desfontaines my school-fellow at the bottom of the

ladder, I had again a fainting fit: my head got between two steps, and

I again lost my senses. They let me down, and set me upon a large beam,

which served for a seat in the great _Place de Capucins_. I sat upon

it, and then I no longer saw Mr. de _Sortoville_, nor his servants,

though they were present. And perceiving _Desfontaines_ near the foot

of the ladder, who made me a sign to come to him, I went back upon my

seat, as it were to make room for him; and those who saw me, and whom I

did not see, though my eyes were open, observed that motion.

“Because he did not come, I got up to go to him: he came up to me, took

hold of my left arm with his right hand, and carried me thirty paces

farther into a by-lane, holding me fast.

“The servants believing that I was well again, went to their business,

except a little foot-boy, who told Mr. de _Sortoville_, that I was

talking to myself. Mr. de _Sortoville_ thought I was drunk. He came

near me, and heard me ask some questions, and return some answers, as

he told me since.

“I talked with _Desfontaines_ nearly three quarters of an hour. I

promised you, said he, that if I died before you, I would come and tell

you so. I am dead: I was drowned in the river of _Caen_, yesterday,

about this hour. I was walking with such and such persons. It was

very hot weather; the fancy took us to go into the water; I grew

faint, and sunk to the bottom of the river. The Abbé _Meniljean_,

my school-fellow, dived to take me up. I took hold of his foot; but

whether he was afraid, or had a mind to rise to the top of the water,

he struck out his leg so violently, that he gave me a blow on the

breast, and threw me again to the bottom of the river, which is there

very deep.

* * * * *

“He always appeared to me taller than I had seen him, and even taller

than he was when he died. I always saw him in half-length, and naked,

bare-headed, with his fine light hair, and a white paper upon his

forehead twisted in his hair, on which there was a writing, but I could

only read _In_ &c.”[24]

These spectral impressions were repeated more than once, with

conversations. The accidental death of the young man was ascertained

very quickly.

This story was published by the celebrated Abbé de St. Pierre, who

concluded, very justly, that the whole appearances might be explained

from natural causes, though he failed in his mode of deduction.

The first impression was evidently occasioned by _Bezuel’s_ fainting.

I know, from my own experience, as well as that of others, that the

approach of syncope is sometimes attended with a spectral appearance,

which I believe is always a recollected image. But the subsequent

attacks, in this case, appear to have been delirious; there can be

little doubt that Bezuel was deceived in the length of his supposed

dialogue with the spectre. We know well, how fallacious, in this

respect, the train of thought proves, in dreams, and in delirium.

In this case also, we perceive, what I have frequently had occasion

to notice, the obstinacy with which a morbid impression is preserved,

and defended, long after the restoration of health. I could give most

singular, and impressive examples of this nature, if professional

delicacy permitted. In one instance, which I heard from a friend on

whose veracity I could depend, a gentleman fancied during the delirium

of a fever, that a considerable estate had been bequeathed to him; the

impression continued long after his recovery, and he was not undeceived

without much trouble and difficulty.

There is a relation, published by authority, of some apparitions,

which were seen at Portnedown bridge, after the Irish massacre, which

deserves consideration, as it must be explained on principles somewhat

different.

I shall give copies of the evidence, produced by Sir John Temple, and

shall then endeavour to explain the alarming appearances and sounds, on

natural principles.

I. _James Shaw_ of _Market-hill_ in the county of _Armagh_, inn-keeper,

deposeth, that many of the Irish rebels, in the time of this deponent’s

restraint, and staying among them, told him very often, and it was a

common report, that all those who lived about the bridge of Portnedown,

were so affrighted with the cries and noise made there of some spirits

or visions for revenge, as that they durst not stay, but fled away

thence, so as they protested, affrighted to Market-hill, saying,

they durst not stay nor return thither, for fear of those cries and

spirits, but took grounds and made creats, (Creaghs) in or near the

parish of _Mullabrac_. _Jurat._ Aug. 14, 1642.

II. _Joan_, the relict of _Gabriel Constable_, late of _Drumard_,

in the county of _Armagh_, gent, deposeth and saith, that she often

heard the rebels, _Owen O‘Farren_, _Patrick O‘Conellan_, and divers

others of the rebels at _Drumard_, earnestly say, protest and tell

one another, that the blood of some of those that were knocked on the

head, and afterwards drowned at _Portnedown_ bridge, still remained

on the bridge, and would not be washed away; and that often there

appeared visions or apparitions, sometimes of men, sometimes of women,

breast-high above the water, at or near _Portnedown_, which did most

extremely and fearfully screech and cry out for vengeance against the

Irish that had murdered their bodies there: and that their cries and

screeches did so terrify the Irish thereabouts, that none durst stay

nor live longer there, but fled and removed further into the country,

and this was common report amongst the rebels there, and that it passed

for a truth amongst them, for any thing she could ever observe to the

contrary. _Jurat. Jan. 1, 1643._

III. _Katherine_, the relict of _William Coke_, late of the county of

_Armagh_, carpenter, sworn and examined, saith, that about the 20th of

_December_, 1641, a great number of rebels in that county, did most

barbarously drown at that time one hundred and eighty protestants,

men, women, and children in the river at the bridge of _Portnedown_;

and that about nine days afterwards, she saw a vision or spirit in the

shape of a man, as she apprehended, that appeared in that river, in

the place of the drowning, bolt upright heart high, with hands lifted

up, and stood in that place there, until the latter end of Lent next

following; about which time some of the English army marching in

those parts, whereof her husband was one (as he and they confidently

affirmed to this deponent) saw that spirit or vision standing upright,

and in the posture aforementioned; but after that time the said spirit

or vision, vanished and appeared no more, that she knoweth. And she

heard, but saw not, that there were other visions and apparitions, and

much screeching, and strange noises heard in that _river_ at times

afterwards. _Jurat. February 24, 1643._

IV. _Elizabeth_, the wife of _Captain Rice Price_ of _Armagh_, deposeth

and saith, that she and other women whose husbands were murderers,

hearing of divers apparitions, and visions that were seen near

_Portnedown Bridge_, since the drowning of her children and the rest of

the protestants there, went unto the bridge aforesaid about twilight in

the evening; then and there upon a sudden, there appeared unto them

a vision or spirit, assuming the shape of a woman, waist-high upright

in the water, naked with elevated and closed hands, her hair hanging

down, very white, her eyes seemed to twinkle, and her skin as white

as snow; which spirit seemed to stand straight up in the water, and

often repeated the word, _Revenge_, _Revenge_, _Revenge_; whereat this

deponent and the rest being put into a strong amazement and affright

walked from the place. _Jurat. January 29, 1642._

V. _Arthur Arlun_, of _Clowarghter_ in the county of _Cavan_, Esquire,

deposeth that he was credibly informed by some that were present

there, that there were thirty women and young children and seven men

flung into the river of _Belturbet_, and when some of them offered to

swim for their lives, they were by the rebels, followed in carts, and

knocked upon the head with poles; the same day they hanged two women

at _Turbet_; and this deponent doth verily believe, that _Rulmore

O‘Rely_ the then sheriff, had a hand in commanding the murder of

those said persons, for that he saw him write two notes which he sent

to _Turbet_ by _Brian O‘Rely_, upon whose coming there murders were

committed: and those persons who were present also affirmed, that the

bodies of those thirty persons drowned did not appear upon the water

till about six weeks after past; as the said Rely came to the town, all

the bodies came floating up to the very bridge; and those persons were

all formerly stayed in the town by his protection, when the rest of

their neighbours in the town went away.[25]

That the sounds complained of by these witnesses were mere delusions,

there can be no doubt. The actors in such bloody scenes are liable to

tremendous recollections. The solitary hours of Charles IX. of France

were rendered horrible by the repetition of the shrieks and cries which

had assailed his ears during the massacre of St. Bartholomew.[26]

When the mind is loaded with a sense of insupportable guilt, partial

insanity is at hand; and warning, or reproaching voices distract the

feelings of the sufferer.

The appearance of bodies, sitting upright in the water, was no

deception, though it contributed by its horror, to the illusions of

the ear. This terrific visitation has occasioned much alarm, under

similar circumstances, even in modern times. We are told, that after

the executions which took place, in the bay of Naples, by order of

that court, in 1799, the body of Carraccioli[27] was seen floating,

in an erect position, several days after his death, near the vessel on

board of which he had suffered. In a certain stage of putrefaction,

the bodies of persons which have been immersed in water, rise to the

surface, and in deep water, are supported in an erect posture, to the

terror of uninstructed spectators. Menacing looks and gestures, and

even words, are supplied by the affrighted imagination, with infinite

facility, and referred to the horrible apparition. I insert a striking

instance from Dr. Clarke. “One day, leaning out of the cabin window,

by the side of an officer who was employed in fishing, the corpse of

a man, newly sewed in a hammock, started half out of the water, and

continued its course, with the current, towards the shore--Nothing

could be more horrible: its head and shoulders were visible, turning

first to one side, then to the other, with a solemn and awful movement,

as if impressed with some dreadful secret of the deep, which, from

its watery grave it came upwards to reveal. Such sights became

afterwards frequent, hardly a day passing without ushering the dead to

the contemplation of the living, until at length they passed without

observation.”[28]

LUCIAN has treated this malady of the mind with his usual

severe ridicule, in one of his most entertaining dialogues, the

_Philopseudes_. The stories of the statues, which descended at night

from their pedestals, and walked about the court, are well told. But

that of the inchanted stick is the best.

Eucrates says, that he became acquainted, in Egypt, with Pancrates,

who had resided twenty years in the subterraneous recesses, where he

had learned magic from Isis herself. “At length, he persuaded me to

leave all my servants at Memphis, and to follow him alone, telling

me that we should not be at a loss for servants. When we came into

any inn, he took a wooden pin, latch or bolt, and wrapping it in some

clothes, when he had repeated a verse over it, he made it walk, and

appear a man to every one. This creature went about, prepared supper,

laid the cloth, and waited on us very dextrously. Then, when we had

no further occasion for it, by repeating another verse, he turned it

into a pin, latch or bolt again. He refused to impart the secret of

this incantation to me, though very obliging in every thing else. But

having hid myself, one day, in a dark corner, I caught the first verse,

which consisted of three syllables. After he had given his orders to

the pin, he went into the market-place. Next day, in his absence, I

took the pin, drest it up, and repeating those syllables, ordered it to

fetch some water. When it had brought a full jar, I cried, stop, draw

no more water, but be a pin again. But instead of obeying me, it went

on bringing water, till it had almost filled the house. I, not able

to endure this obstinacy, and fearing the return of Pancrates, lest

he should be displeased, seized a hatchet, and split the pin into two

pieces. But each part, taking up a jar, ran to draw more water, so that

I had now two servants in place of one. In the mean time, Pancrates

returned, and understanding the matter, changed them into wood again,

as they were before the incantation.” We may fairly apply the Italian

saying to this story; _si non é vero, é ben trovato_.

But there is ghostly authority for the division of a goblin, equal to

most of Glanville’s histories, though I cannot now recover, the names

of the parties. The relation came to me, however, from a friend of one

of the Seers.

Two elderly ladies, resided, each in her ancient castle, adjoining to

the other, near the borders of Scotland. While they were beguiling

a tedious winter evening, with accounts of their domestic policy,

the conversation insensibly turned on the subject of their household

ghosts: for at that time, every venerable old mansion had an

established resident of that nature, who was as well known as the

family-crest.

‘Every evening, said one of the Sybils, I perceive the bust of a man,

in one of the rooms, which is distinctly visible, down to the girdle.

‘And we,’ cried the other dame, ‘have the rest of his person in our

castle, which perambulates the house every night; till this moment,

I could not imagine how the head and shoulders of the figure were

disposed of.’

I have thus presented to the reader, those facts which have afforded,

to my own mind, a satisfactory explanation of such relations of

spectral appearances, as cannot be refused credit, without removing all

the limits and supports of human testimony. To disqualify the senses,

or the veracity of those who witness unusual appearances, is the utmost

tyranny of prejudice. Yet, who, till within the last fifteen years,

would have dared to assert that stones fell from the clouds? Livy had

regularly recorded such events, and was ridiculed for supplying those

most curious facts, which must otherwise have been lost to natural

history.

In like manner, I conceive that the unaffected accounts of spectral

visions should engage the attention of the philosopher, as well as

of the physician. Instead of regarding these stories with the horror

of the vulgar, or the disdain of the sceptic, we should examine them

accurately, and should ascertain their exact relation to the state of

the brain, and of the external senses.

The terror of nocturnal illusions would thus be dissipated, to the

infinite relief of many wretched creatures; and the appearance of a

ghost would be regarded in its true light, as a symptom of bodily

distemper, and of little more consequence than the head-ach and

shivering attending a common catarrh.

There is reason to believe, that many persons suffer silently, from

these imaginary visitations, who are deterred from divulging their

distresses, by the ridicule with which complaints of this nature are

commonly treated. When the proper distinction is established, admitting

the reality of the impression, but explaining its production in the

mind alone, all difficulties of this kind may be removed, and the

apprehensions of the visionary may be readily quieted.

Lastly, by the key which I have furnished, the reader of history is

released from the embarrassment of rejecting evidence, in some of

the plainest narratives, or of experiencing uneasy doubts, when the

solution might be rendered perfectly simple.

FOOTNOTES:

[Footnote 1: The experiments in this Essay appear to have been

suggested, by those of Mariotte, Le Cat, and Bernoulli.]

[Footnote 2: Zoonomia, Sect. xi. 2.]

[Footnote 3: Sect. xi. 8.]

[Footnote 4: Voyage d’Islande, in the Ambigu.]

[Footnote 5: I subjoin the original account, as it will amuse the

reader.

“In the course of my repeated tours through the Harz,[6] I ascended

the Broken twelve times; but I had the good fortune only twice, (both

times about Whitsuntide) to see that atmospheric phenomenon, called

the Spectre of the Broken, which appears to me worthy of particular

attention, as it must, no doubt, be observed on other high mountains,

which have a situation favorable for producing it. The first time I

was deceived by this extraordinary phenomenon, I had clambered up to

the summit of the Broken very early in the morning, in order to wait

for the inexpressibly beautiful view of the sun rising in the east.

The heavens were already streaked with red; the sun was just appearing

above the horizon in full majesty, and the most perfect serenity

prevailed throughout the surrounding country, when the other Harz

mountains in the south west, towards the Worm mountains, &c. lying

under the Broken began to be covered by thick clouds. Ascending at

that moment the granite rocks called the Tempelskanzel, there appeared

before me, though at a great distance, towards the Worm mountains and

the Achtermannshöhe, the gigantic figure of a man, as if standing

on a large pedestal. But scarcely had I discovered it when it began

to disappear, the clouds sunk down speedily and expanded, and I saw

the phenomenon no more. The second time, however, I saw this spectre

somewhat more distinctly, a little below the summit of the Broken, and

near the Heinnichshohe, as I was looking at the sun rising, about four

o’clock in the morning. The weather was rather tempestuous; the sky

towards the level country was pretty clear, but the Harz mountains had

attracted several thick clouds, which had been hovering round them, and

which beginning on the Broken confined the prospect. In these clouds,

soon after the rising of the sun, I saw my own shadow, of a monstrous

size, move itself for a couple of seconds in clouds, and the phenomenon

disappeared. It is impossible to see this phenomenon, except when the

sun is at such an altitude as to throw his rays upon the body in a

horizontal direction; for, if he is higher, the shadow is thrown rather

under the body than before it. In the month of September last year, as

I was making a tour through the Harz with a very agreeable party, and

ascended the Broken, I found an excellent account, and explanation of

this phenomenon, as seen by M. Haue on the 23rd of May 1797, in his

diary of an excursion to that mountain. I shall therefore take the

liberty of transcribing it.

“After having been here for the thirtieth time,” says M. Haue, “and,

besides other objects of my attention, having procured information

respecting the above-mentioned atmospheric phenomenon, I was at length

so fortunate as to have the pleasure of seeing it; and perhaps my

description may afford satisfaction to others who visit the Broken

through curiosity. The sun rose about four o’clock, and the atmosphere

being quite serene towards the east, his rays could pass without

any obstruction over the Heinnichshohe. In the south west, however,

towards the Achtermannshöhe, a brisk west wind carried before it their

transparent vapours, which were not yet condensed into thick heavy

clouds. About a quarter past four I went towards the inn, and looked

round to see whether the atmosphere would permit me to have a free

prospect to the south west; when I observed, at a very great distance

towards the Achtermannshöhe, a human figure of a monstrous size. A

violent gust of wind having almost carried away my hat, I clapped my

hand to it by moving my arm towards my head, and the colossal figure

did the same. The pleasure which I felt on this discovery can hardly be

described; for I had already walked many a weary step in the hope of

seeing this shadowy image without being able to satisfy my curiosity.

I immediately made another movement by bending my body, and the

colossal figure before me repeated it. I was desirous of doing the same

thing once more, but my colossus had vanished. I remained in the same

position, waiting to see whether it would return, and in a few minutes

it again made its appearance in the Achtermannshöhe. I paid my respects

to it a second time and it did the same to me. I then called the

landlord of the Broken; and having both taken the same position which I

had taken alone, we looked toward the Achtermannshöhe, but saw nothing.

We had not, however, stood long, when two such colossal figures were

formed over the above eminence, which repeated our compliment by

bending their bodies as we did; after which they vanished. We retained

our position; kept our eyes fixed upon the same spot, and in a little

the two figures again stood before us, and were joined by a third.

Every movement that we made by bending our bodies, these figures

imitated--but with this difference, that the phenomenon was sometimes

weak and faint, sometimes strong and well defined. Having thus had an

opportunity of discovering the whole secret of this phenomenon, I can

give the following information to such of my readers as may be desirous

of seeing it themselves. When the rising sun, and according to analogy

the case will be the same at the setting sun, throws his rays over the

Broken upon the body of a man standing opposite to fine light clouds

floating around, or hovering past him, he needs only fix his eye

steadfastly upon them, and in all probability, he will see the singular

spectacle of his own shadow extending to the length of five or six

hundred feet, at the distance of about two miles before him. This is

one of the most agreeable phenomena, I ever had an opportunity of

remarking on the great observations of Germany. Philosophical Magazine,

vol. i. page 232.]

[Footnote 6: The Harz mountains are situated in Hanover.]

[Footnote 7: Lib. i. p. 76, 77. Nam aut in vultu fœditas est, ac

turpitudo, aut uncis, hamisque, quales obscænis vulturibus insunt

manus pedesve depravatos habent, aut denique insolita, atque insigni

aliqua nota quæ naturæ immanitatem prodant, conspicuos se ostendunt.

Joannes Piscator, Henaezel; Salome, Catharina Balandræa, Nicolæa

Ganatia, Sennel Armentaria, et Joanna Gerardina, retulerunt se & sæpe,

et otiosé, atque attenté considerasse suos Magistellos, cum præsentes

colloquerentur; observasseque semper illis obscuras atrasque fuisse

facies: ac (quod Jornandes dicit de Hunnis, quos Demonibus incubis

satos ferunt) offæ similes: lumina penitus abdita, flammæ tamen

instar micantia: Oris rictus sparsos, profundos, ac perpetuó olidi,

sulphureique aliquid æstuantes: manus strigosas, et villis atque hamis

deformes: pedes corneos bifidosque: staturam nunquam justam, sed aut

brevitate aut vastitate semper aliqua insolentem, totamque adeo Seriem

extra modum.

Addit Alexia Belhoria, illum se aliquando vidisse capite, vel pede

altero truncum, mutilumque, cum forté saltationes nocturnas uná cum

suis agitaret. Quæ res me in memoriam inducit ejus rumoris, qui me

puero circumferebatur de Empusis, quarum frequentes de nocte choreæ in

triviis tum videri ferebantur (_la Mequie Hennequin_) id est, familiam

Hellequinam vocitabant: nam Hellequinos ab incubis Dæmonibus suam

traxisse originem non ignobiles Scriptores prodiderunt.

Nicolæa Ganatia, Eva Hesoletia, Jana Nigra Armacuriana, ac pleræque

aliæ vocem illis esse aiunt, qualem emittunt, qui os in dolium, aut

testam rimosam, insertum habent.... Aut certé exilem et debilem, p. 80.

In the 6th chapter, Remy has indulged his curiosity in a most

extraordinary, and almost reprehensible manner.

Ab hoc qui nobis istos concubitus, succubitusque Dæmonum memorant uno

ore loquuntur omnes, nihil iis frigidius &c. The other details are too

shocking to be repeated, p. 55.]

[Footnote 8: Cardanus de vita propria, cap. 37.]

[Footnote 9: Drummond’s Works, p. 224.]

[Footnote 10: Beaumont’s Treatise, p. 91, 4.]

[Footnote 11: Die 13 Septembris amb. illi Juvenes ad me redierunt,

dicentes: Ne metue, sed rei quæ Tibi exhibebitur, attende! 2. Et

conspexi ante me subito circulum quandam, magni solis instar, rubrum,

ac velut sanguineum: in quo lineæ fuerunt, seu maculæ, albæ & nigræ,

tanta mixtura se invicem variantes, ut jam nigrarum, jam albarum major

cerneretur numerus: duravitque spectaculum istud per justum spatium.

3. Et cum ad me dixissent Aspice! Attende! nihil metue! nihil tibi

accidet mali! 4. Ecce fulmen tribus vicibus exigui temporis intervallis

sibi succedentibus intonuit, tam horrendé et terribilé, ut totus

obrigescerem. 5. Circulus autem ille stabat porro coram me, maculæque

albæ á nigris disjungebant sese: et circulus accessit tám propé mihi,

ut manu tangere potuissem. 6. Fuit autem tam speciosus, ut toto vitæ

tempore amænioris rei speciem nullam viderim: et maculæ albæ adeò

candidæ ác jucundæ, ut admirationis modum nón invenerim. 7. Sed aliæ

illæ maculæ à nube quadam horribilitér caliginosâ ablatæ sunt: in quâ

nube tristem audivi ejulatum, etsi viderem neminem. 8. Verba tamén

ejulatûs et lamentorum fuerant, bené perceptibilia, hæc; væ nobis

qui nos caliginosæ nubi permisimus abstrahi à rotundo Divinæ gratiæ

sanguine rubente circulo, quô nos Dei gratia in Christo dilectissimo

filio suo comprehensos concluserat.

_Lux é Tenebris_, p. 119.]

[Footnote 12: Jortin’s Rem. on Ecclesiast. Hist. App. to vol. I.]

[Footnote 13: Eighth Relation, p. 202.]

[Footnote 14: De Miraculis Mortuorum.]

[Footnote 15: Wepfer. Histor. Apoplectic. p. 459.]

[Footnote 16: Garmann de Cadaverum Mumiis. Lib. iii. Tit. ii. p. 1042,

3.]

[Footnote 17: On Genius.]

[Footnote 18: De Apparitionibus mortuorum, Vivis ex Pacto factis. Lips.

1709.]

[Footnote 19: Baronii Annales.--This story was told to Baronius, by the

grandson of Mercato, who was Proto-notary of the church, and a man of

the greatest probity, as well as of general knowledge.]

[Footnote 20: De vita propria, cap. 38.]

[Footnote 21: Cap. 37.]

[Footnote 22: Polyhistor. Literar. Lib. i. Cap. 19. 9. Tom i. p. 217.]

[Footnote 23: There are beauties, in the character of Don Quixote,

which can only be understood by persons accustomed to lunatics. The

dexterity and readiness with which he reconciles all events with the

wayward system which he has adopted: his obstinacy in retaining and

defending false impressions, and the lights of natural sagacity, and

cultivated eloquence, which break frequently through the cloud that

dims his understanding, are managed with consummate knowledge of

partial insanity, though it is sometimes hardly perceptible to the

general reader.]

[Footnote 24: Memoirs de Trevoux, T. viii.--1726.]

[Footnote 25: Hist. of the Irish Rebellion, by Sir John Temple, Kt.--p.

123.]

[Footnote 26: Mem. de Sully, Liv. i.]

[Footnote 27: Clarke’s Life of Nelson, vol. II.]

[Footnote 28: Second Part of Clarke’s “Travels in various parts of

Europe, Asia, and Africa.” Page 268.]

FINIS.

PRINTED BY J. AND J. HADDOCK, WARRINGTON.

Transcriber’s Notes

New original cover art included with this eBook is granted to the

public domain.

Spelling, punctuation, accents, and grammar have been preserved as

printed in the original publication except as follows:

1. Page number for Chapter II in the Contents changed from 28 to 30.

2. Page number for Chapter V in the Contents, 117, added.

3. Contents page: Changed “Proofs of spectral inpressions” to “Proofs

of spectral impressions”

4. Page 13: Changed “begin this discussion, by admiting” to “begin this

discussion, by admitting”

5. Page 20: Changed “desart and inaccessible places” to “desert and

inaccessible places”

6. Page 28: Changed “in this intance” to “in this instance”

7. Page 32: Changed punctuation from “with great precipitation,” to

“with great precipitation.”

8. Page 42: Removed hyphen: “as shew how-easily” to “as shew how

easily”

9. Page 65: Changed punctuation from “another lady whom he named,” to

“another lady whom he named.”

10. Page 87: Changed “_Pandæmonum_” to “_Pandæmonium_”

11. Page 103: The author’s Greek “ψυχή δε κατα χθονὸς ήὕτε καπνὸς Ὤχετο

τετριγυῖα.” was changed to “ψυχὴ δὲ κατὰ χθονὸς ἠΰτε καπνὸς ᾤχετο

τετριγυῖα.”

12. Page 111: Changed “effects of mysticism, supperstition” to “effects

of mysticism, superstition”

13. Page 122: Removed extra period from “&c..” to “&c.”

14. Page 137: Changed punctuation from “lost to natural history,” to

“lost to natural history.”

15. Footnote #1: Changed “Bernouilli” to “Bernoulli”

16. Footnote #5: Changed “Worm mountains and the Achtermaunshohe” to

“Worm mountains and the Achtermannshöhe”

17. Footnote #5: Changed “to see that atmospheric phonomenon” to

“to see that atmospheric phenomenon”

18. Footnote #7: Changed “Jormandes” to “Jornandes”

19. Footnote #9: Changed “Such sights as youthfnl poets dream” to

“Such sights as youthful poets dream”

20. Footnote #19: Changed “who was Proto-nothary of the church” to

“who was Proto-notary of the church”