Chapter I (2)

“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.