It is not without hesitation that this book is offered to the reader. Very many people, for very various reasons, would taboo the subjects here discoursed of altogether. These subjects are a certain set of ancient beliefs, for example the belief in clairvoyance, in hauntings, in events transcending ordinary natural laws. The peculiarity of these beliefs is, that they have survived the wreck of faith in such elements of witchcraft as metamorphosis, and power to cause tempest or drought. To study such themes is impious, or superstitious, or useless. Yet to a pathologist, or anthropologist, the survivals of beliefs must always be curious and attractive illustrations of human nature.
Ages, empires, civilisations pass, and leave some members even of educated mankind still, in certain points, on the level of the savage who propitiates with gifts, or addresses with prayers, the spirits of the dead.
An example of this endurance, this secular survival of belief, may be more instructive and is certainly more entertaining than a world of assertions. In his Études Égyptiennes (Tome i. fascic. 2) M. Maspero publishes the text and translation of a papyrus fragment. This papyrus was discovered still attached to a statuette in wood, representing the singer of Ammen, Kena, in ceremonial dress. The document is a letter written by an ancient Egyptian scribe, To the Instructed Khou of the Dame Onkhari, his own dead wife, the Khou, or Khu, being the spirit of that lady. The scribe has been haunted since her decease, his home has been disturbed, he asks Onkhari what he has done to deserve such treatment: What wrong have I been guilty of that I should be in this state of trouble? what have I done that thou shouldst help to assail me? no crime has been wrought against thee. From the hour of my marriage till this day, what have I wrought against thee that I need conceal?
He vows that, when they meet at the tribunal of Osiris, he will have right on his side.
This letter to the dead is deposited in the tomb of the dead, and we may trust that the scribe was no longer annoyed by a Khou, which being instructed, should have known better. To take another ancient instance, in his Philopseudes Lucian introduces a kind of club of superstitious men, telling ghost stories. One of them assures his friend that the spectre of his late wife has visited and vexed him, because he had accidentally neglected to burn one of a pair of gilt shoes, to which she was attached. She indicated the place where the shoe was lying hidden, and she was pacified. Lucian, of course, treats this narrative in a spirit of unfeeling mirth, but, if such tales were not current in his time, there would have been no point in his banter. Thus the belief in the haunting of a husband by the spirit of his wife, the belief which drives a native Australian servant from the station where his gin is buried, survived old Egypt, and descended to Greece. We now take a modern instance, closely corresponding to that of the Instructed Khou of the Dame Onkhari.
In the Proceedings of the Psychical Society (part xiv. p. 477) the late General Campbell sends, from Gwalior House, Southgate, N., April 27, 1884, a tale of personal experiences and actions, which exactly reproduces the story of the Egyptian Scribe. The narrative is long and not interesting, except as an illustration of survival, in all senses of the word.
General Campbell says that his wife died in July, 1882. He describes himself as of advanced age, and cautious in forming opinions. In 1882 he had never given any consideration to the subject of ultra-mundane indications. Yet he recounts examples of about thirty inexplicable sounds, as if inviting my attention specially, and two apparitions or visions, apparently of a carefully calculated nature, seen by a child visitor, a blood relation of my late wife, whom this child had never seen, nor yet any likeness of her. The general then describes his house, a new one, and his unsuccessful endeavours to detect the cause of the knocks, raps, crashes, and other disturbances. Unable to discover any ordinary cause, he read some books on Spiritualism, and, finally, addressed a note, as the Egyptian Scribe directed a letter, to the agent: 5 Give three raps if from my deceased wife!
He was rewarded by three crashing sounds, and by other peculiar phenomena. All these, unlike the scribe, he regarded as sent for my particular conviction and comfort.
These instances prove that, from the Australian blacks in the Bush, who hear raps when the spirits come, to ancient Egypt, and thence to Greece, and last, in our own time, and in a London suburb, similar experiences, real or imaginary, are explained by the same hypothesis. No survival can be more odd and striking, none more illustrative of the permanence, in human nature, of certain elements. To examine these psychological curiosities may, or may not, be useful, but, at lowest, the study may rank as a branch of Mythology, or of Folklore.
It is in the spirit of these sciences, themselves parts of a general historical inquiry into the past and present of our race, that we would glance at the anecdotes, legends, and superstitions which are here collected. The writer has been chiefly interested in the question of the Evidence, its nature and motives, rather than in the question of Fact. It is desirable to know why independent witnesses, practically everywhere and always, tell the same tales. To examine the origin of these tales is not more superstitious than to examine the origin of the religious and heroic mythologies of the world. It is, of course, easy to give both mythology, and the science of spectres, the go by. But antiquaries will be inquiring, and these pursuits are more than mere antiquarian old womanries. We follow the stream of fable, as we track a burn to its head, and it leads us into shy, and strange scenes of human life, haunted by very fearful wild-fowl, and rarely visited save by the credulous. There may be entertainment here, and, to the student of his species, there may be instruction.
On every side we find, as we try to show, in all ages, climates, races, and stages of civilisation, consentient testimony to a set of extraordinary phenomena. Equally diffused we find fraudulent imitations of these occurrences, and, on one side, a credulity which has accepted everything, on the other hand, a scepticism which denies and laughs at all the reports. But it is a question whether human folly would, everywhere and always, suffer from the same delusions, undergo the same hallucinations, and elaborate the same frauds. The problem is one which, in other matter, always haunts the student of mans development: he is accustomed to find similar myths, rites, customs, fairy tales, all over the world; of some he can trace the origin to early human imagination and reason, working on limited knowledge; about others, he asks whether they have been independently evolved in several places, or whether they have been diffused from a single centre. In the present case, the problem is more complicated. Taboos, totemism, myths explanatory of natural phenomena, customs like what, with Dr. Murrays permission, we call the Couvade, are either peculiar to barbarous races, or, among the old civilised races, existed as survivals, protected by conservative Religion. But such things as clairvoyance, levitation, veridical apparitions, movements of objects without physical contact, rappings, hauntings, persist as matters of belief, in full modern civilisation, and are attested by many otherwise sane, credible, and even scientifically trained modern witnesses. In this persistence, and in these testimonies, the alleged abnormal phenomena differ from such matters as nature-myths, customs like Suttee, Taboo, Couvade, and Totemism, the change of men into beasts, the raising of storms by art-magic. These things our civilisation has dropped, the belief in other wild phenomena many persons in our civilisation retain.
The tendency of the anthropologist is to explain this fact by Survival and Revival. Given the savage beliefs in magic, spirit rapping, clairvoyance, and so forth, these, like Märchen, or nursery tales, will survive obscurely among peasants and the illiterate generally. In an age of fatigued scepticism and rigid physical science, the imaginative longings of men will fall back on the savage or peasant necromancy, which will be revived perhaps in some obscure American village, and be run after by the credulous and half-witted. Then the wished-for phenomena will be supplied by the dexterity of charlatans. As it is easy to demonstrate the quackery of paid mediums, as that, at all events, is a vera causa, the theory of Survival and Revival seems adequate. Yet there are two circumstances which suggest that all is not such plain sailing. The first is the constantly alleged occurrence of spontaneous and sporadic abnormal phenomena, whether clairvoyance in or out of hypnotic trance, of effects on the mind and the senses apparently produced by some action of a distant mind, of hallucinations coincident with remote events, of physical prodigies that contradict the law of gravitation, or of inexplicable sounds, lights, and other occurrences in certain localities. These are just the things which Medicine Men, Mediums and classical Diviners have always pretended to provoke and produce by certain arts or rites. Secondly, whether they do or do not occasionally succeed, apart from fraud, in these performances, the spontaneous phenomena are attested by a mass and quality of evidence, ancient, mediæval and modern, which would compel attention in any other matter. Living, sane, and scientifically trained men now, not to speak of ingenious, and intelligent, if superstitious observers in the past, and Catholic gleaners of contemporary evidence for saintly miracle, and witnesses, judges, and juries in trials for witchcraft, are undeniably all in the same tale.
Now we can easily devise an explanation of the stories told by savages, by fanatics, by peasants, by persons under ecclesiastical influence, by witches, and victims of witches. That is simple, but why are sane, scientific, modern observers, and even disgusted modern sceptics, in a tale, and that just the old savage tale? What makes them repeat the stories they do repeat? We do not so much ask: Are these stories true? as, Why are these stories told? Professor Ray Lankester puts the question thus, and we are still at a loss for an answer.
Meanwhile modern science has actually accepted as real, some strange psychological phenomena which both science and common-sense rejected, between 1720 and 1840, roughly speaking. The accepted phenomena are always reported, historically, as attendant on the still more strange, and still rejected occurrences. We are thus face to face with a curious question of evidence: To what extent are some educated modern observers under the same illusions as Red Men, Kaffirs, Eskimo, Samoyeds, Australians, and Maoris? To what extent does the coincidence of their testimony with that of races so differently situated and trained, justify curiosity, interest, and perhaps suspense of judgment?
The question of the value of the facts is one to be determined by physiologists, physicians, physicists, and psychologists. It is clear that the alleged phenomena, both those now accepted and those still rejected, attend, or are said to attend, persons of singular physical constitution. It is not for nothing that Iamblichus, describing the constitution of his diviner, or seer, and the phenomena which he displays, should exactly delineate such a man as St. Joseph of Cupertino, with his miracles as recounted in the Acta Sanctorum 6 (1603-1663). Now certain scientific, and (as a layman might suppose), qualified persons, aver that they have seen and even tested, in modern instances, the phenomena insisted on by Iamblichus, by the Bollandists, and by a great company of ordinary witnesses in all climes, ages, and degrees of culture. But these few scientific observers are scouted in this matter, by the vast majority of physicists and psychologists. It is with this majority, if they choose to find time, and can muster inclination for the task of prolonged and patient experiment, that the ultimate decision as to the portée and significance of the facts must rest. The problem cannot be solved and settled by amateurs, nor by common-sense, that
Delivers brawling judgments all day long,
On all things, unashamed.
Ignorance, however respectable, and however contemptuous, is certainly no infallible oracle on any subject. Meanwhile most representatives of physical science, perhaps all official representatives, hold aloof, not merely from such performances or pretences as can only be criticised by professional conjurers, but from the whole mass of reported abnormal events. As the occurrences are admitted, even by believers, to depend on fluctuating and unascertained personal conditions, the reluctance of physicists to examine them is very natural and intelligible.
Whether the determination to taboo research into them, and to denounce their examination as of perilous moral consequence, is scientific, or is obscurantist, every one may decide for himself. The quest for truth is usually supposed to be regardless of consequences, meanwhile, till science utters an opinion, till Roma locuta est, and does not, after a scrambling and hasty inquiry, or no inquiry at all, assert a prejudice; mere literary and historical students cannot be expected to pronounce a verdict.
Spiritualists, and even less convinced persons, have frequently denounced official men of science for not making more careful and prolonged investigations in this dusky region. It is not enough, they say, to unmask one imposture, or to sit in the dark four or five times with a medium. This affair demands the close scrutiny of years, and the most patient and persevering experiment.
This sounds very plausible, but the few official men of science, whose names the public has heard, and it is astonishing how famous among his peers a scientific character may be, while the public has never heard of him can very easily answer their accusers: What, they may cry, are we to investigate? It is absurd to ask us to leave our special studies, and sit for many hours, through many years, probably in the dark, with an epileptic person, and a few hysterical believers. We are not conjurers or judges of conjuring. Again, is a man like Professor Huxley, or Lord Kelvin, to run about the country, examining every cottage where there are rumours of curious noises, and where stones and other missiles are thrown about, by undetected hands? That is the business of the police, and if the police are baffled, as in a Cock Lane affair at Port Glasgow, in 1864, and in Paris, in 1846, we cannot expect men of science to act as amateur detectives. 7 Again, it is hardly to be expected that our chosen modern leaders of opinion will give themselves up to cross-examining ladies and gentlemen who tell ghost stories. Barristers and solicitors would be more useful for that purpose. Thus hardly anything is left which physical science can investigate, except the conduct and utterances of the hysterical, the epileptic, the hypnotised and other subjects who are occasionally said to display an abnormal extension of the perceptive faculties, for example, by way of clairvoyance. To the unscientific intelligence it seems conceivable that if Home, for example, could have been kept in some such establishment as the Salpetrière for a year, and could have been scrutinised and made the subject of experiment, like the other hysterical patients, his pretensions might have been decided on once for all. But he merely performed a few speciosa miracula under tests established by one or two English men of science, and believers and disbelievers are still left to wrangle over him: they usually introduce a question of moral character. Now a few men of science in England like Dr. Gregory about 1851, and like Dr. Carpenter, and a larger number on the continent, have examined and are examining these peculiarities. Their reports are often sufficiently astonishing to the lay mind.