New Discoveries In Ghosts.
Eclipses have been ascribed sometimes to the hunger of a great dragon, who eats the sun, and leaves us in the dark until the blazing orb has been mended. Numerous instances are ready to the memory of any one of us, in illustration of the tendency existing among men to ascribe to supernatural, fantastic causes, events wonderful only by their rarity. All that we daily see differs from these things no more than inasmuch as it is at the same time marvelous and common. We know very well that the moon, seen once by all, would be regarded as an awful spectre: open only to the occasional vision of a few men, no doubt she would be scouted by a large party as a creation of their fancy altogether.
The list of facts that have been scouted in this way, corresponds pretty exactly to the list of human discoveries, down to the recent improvements in street-lighting and steam locomotion. The knowledge of the best of us is but a little light which shines in a great deal of darkness. We are all of us more ignorant than wise. The proportion of knowledge yet lying beyond the confines of our explorations, is as a continent against a cabbage garden. Yet many thousands are contented to believe, that in this little bit of garden lies our all, and to laugh at every report made to the world by people who have ventured just to peep over the paling. It is urged against inquiries into matters yet mysterious—mysterious as all things look under the light of the first dawn of knowledge—Why should we pry into them, until we know that we shall be benefited by the information we desire? All information is a benefit. All knowledge is good. Is it for man to say, “What is the use of seeing?”
We are in the present day upon the trace of a great many important facts relating to the imponderable agencies employed in nature. Light, heat, and electricity are no longer the simple matters, or effects of matter, that they have aforetime seemed to be. New wonders point to more beyond. In magnetism, the researches of Faraday and others, are beginning to open in our own day, the Book of Nature, at a page of the very first importance to the naturalist; but the contents of which until this time have been wholly unsuspected. Behind a cloudy mass of fraud and folly, while the clouds shift, we perceive a few dim stars, to guide us toward the discovery of wondrous truths. There are such truths which will hereafter illustrate the connection, in many ways still mysterious, between the body of man and the surrounding world. Wonderful things have yet to be revealed, on subjects of a delicate and subtle texture. It behooves us in the present day, therefore, to learn how we may keep our tempers free from prejudice, and not discredit statements simply because they are new and strange, nor, on the other hand, accept them hastily without sufficient proof.
On questionable points, which are decided by research and weight of evidence, it would be well [pg 513] if it were widely understood that it is by no means requisite for every man to form an Ay or Nay opinion. Let those who have no leisure for a fair inquiry play a neutral part. There are hundreds of subjects which we have never examined, nor ever could or can examine, upon which we are all, nevertheless, expressing every day stubborn opinions. We all have to acquire some measure of the philosophic mind, and be content to retain a large army of thoughts, equipped each thought with its crooked bayonet, a note of interrogation. In reasoning, also, when we do reason, we have to remember fairly that “not proven” does not always mean untrue. And in accepting matters on testimony, we must rigidly preserve in view the fact, that, except upon gross objects of sense, very few of us are qualified by training as observers. In drawing delicate conclusions from the complex and most dimly comprehended operations of the human frame observed in men and women, the sources of fallacy are very numerous. To detect and acknowledge these, to get rid of them experimentally, is very difficult, even to the most candid and enlightened mind.
I have no faith in ghosts, according to the old sense of the word, and I could grope with comfort through any amount of dark old rooms, or midnight aisles, or over church-yards, between sunset and cock-crow. I can face a spectre. Being at one time troubled with illusions, I have myself crushed a hobgoblin by sitting on its lap. Nevertheless, I do believe that the great mass of “ghost stories,” of which the world is full, has not been built entirely upon the inventions of the ignorant and superstitious. In plain words, while I, of course, throw aside a million of idle fictions, or exaggerated facts, I do believe in ghosts—or, rather, spectres—only I do not believe them to be supernatural.
That, in certain states of the body, many of us in our waking hours picture as vividly as we habitually do in dreams, and seem to see or hear in fair reality that which is in our minds, is an old fact, and requires no confirmation. An ignorant or superstitious man fallen into this state, may find good reason to tell ghost stories to his neighbors. Disease, and the debility preceding death, make people on their death-beds very liable to plays of this kind on their failing faculties; and one solemnity, or cause of dread, thus being added to another, seems to give the strength of reason to a superstitious feeling.
Concerning my own experience, which comes under the class of natural ghost-seeing, above mentioned, I may mention in good faith that, if such phantoms were worth recalling, I could fill up an hour with the narration of those spectral sights and sounds which were most prominent among the illusions of my childhood. Sights and sounds were equally distinct and life-like. I have run up-stairs obedient to a spectral call. Every successive night for a fortnight, my childish breath was stilled by the proceedings of a spectral rat, audible, never visible. It nightly, at the same hour, burst open a cupboard door, scampered across the floor, and shook the chair by my bedside. Wide awake and alone in the broad daylight, I have heard the voices of two nobodies gravely conversing, after the absurd dream fashion, in my room. Then as for spectral sights: During the cholera of 1832, I, then a boy, walking in Holborn, saw in the sky, the veritable flaming sword which I had learned by heart out of a picture in an old folio of “Paradise Lost.” And round the fiery sword there was a regular oval of blue sky to be seen through parted clouds. It was a fact not unimportant, that this phantom sword did not move with my eye, but remained for some time, apparently, only in one part of the heavens. I looked aside and lost it. When I looked back there was the image still. There are hallucinations which arise from a disordered condition of the nervous system; they are the seeing or the hearing of what is not, and they are not by any means uncommon. Out of these there must, undoubtedly, arise a large number of well-attested stories of ghosts, seen by one person only. Such ghosts ought to excite no more terror than a twinge of rheumatism, or a nervous headache.
There can be no doubt, however, that, in our minds or bodies, there are powers latent, or nearly latent, in the ordinary healthy man, which, in some peculiar constitutions, or under the influence of certain agents, or certain classes of disease, become active, and develop themselves in an extraordinary way. It is not very uncommon to find people who have acquired intuitive perception of each other's current thoughts, beyond what can be ascribed to community of interests, or comprehension of character.
Zschokke, the German writer and teacher, is a peculiarly honorable and unimpeachable witness. What he affirms, as of his own knowledge, we have no right to disbelieve. Many of us have read the marvelous account given by him of his sudden discovery, that he possessed the power in regard to a few people—by no means in regard to all—of knowing, when he came near to them, not only their present thoughts, but much of what was in their memories. The details will be found in his Autobiography, which, being translated, has become a common book among us. When, for the first time, while conversing with some person, he acquired a sense of power over the secrets of that person's past life, he gave, of course, little heed to his sensation. Afterward, as from time to time the sense recurred, he tested the accuracy of his impressions, and was alarmed to find that, at certain times, and in regard to certain persons, the mysterious knowledge was undoubtedly acquired. Once when a young man at the table with him was dismissing very flippantly all manner of unexplained phenomena as the gross food of ignorance and credulity, Zschokke requested to know what he would say if he, a stranger, by aid of an unexplained power, should be able to tell him secrets out of his past life. Zschokke was defied to do that; but he did it. Among other things he described a certain upper room, in which [pg 514] there was a certain strong box, and from which certain moneys, the property of his master, had been abstracted by that young man; who, overwhelmed with astonishment, confessed the theft.
Many glimmerings of intuition, which at certain times occur in the experience of all of us, and seem to be something more than shrewd or lucky guesses, may be referred to the same power which we find, in the case just quoted, more perfectly developed. Nothing supernatural, but a natural gift, imperceptible to us in its familiar, moderate, and healthy exercise, brought first under our notice when some deranged adjustment of the mind has suffered it to grow into excess—to be, if we may call it so, a mental tumor.
We may now come to a new class of mysteries—which are receiving, for the first time in our own day, a rational solution.
The blind poet, Pfeffel, had engaged, as amanuensis, a young Protestant clergyman, named Billing. When the blind poet walked abroad, Billing also acted as his guide. One day, as they were walking in the garden, which was situated at a distance from the town, Pfeffel observed a trembling of his guide's arm whenever they passed over a certain spot. He asked the cause of this, and extracted from his companion the unwilling confession, that over that spot he was attacked by certain uncontrollable sensations, which he always felt where human bodies had been buried. At night, he added, over such spots, he saw uncanny things. “This is great folly,” Pfeffel thought, “and I will cure him of it.” The poet went, therefore, that very night into the garden. When they approached the place of dread, Billing perceived a feeble light, which hovered over it. When they came nearer, he saw the delicate appearance of a fiery, ghost-like form. He described it as the figure of a female with one arm across her body, and the other hanging down, hovering upright and motionless over the spot, her feet being a few hand-breadths above the soil. The young man would not approach the vision, but the poet beat about it with his stick, walked through it, and seemed to the eyes of Billing like a man who beats about a light flame, which always returns to its old shape. For months, experiments were continued, company was brought to the spot, the spectre remained visible always in the dark, but to the young man only, who adhered firmly to his statement, and to his conviction that a body lay beneath. Pfeffel at last had the place dug up, and, at a considerable depth, covered with lime, there was a skeleton discovered. The bones and the lime were dispersed, the hole was filled up, Billing was again brought to the spot by night, but never again saw the spectre.
This ghost story, being well attested, created a great sensation. In the curious book, by Baron Reichenbach, translated by Dr. Gregory, it is quoted as an example of a large class of ghost stories which admit of explanation upon principles developed by his own experiments.
The experiments of Baron Reichenbach do not, indeed, establish a new science, though it is quite certain that they go far to point out a new line of investigation, which promises to yield valuable results. So much of them as concerns our subject may be very briefly stated. It would appear that certain persons, with disordered nervous systems, liable to catalepsy, or to such affections, and also some healthy persons who are of a peculiar nervous temperament, are more sensitive to magnetism than their neighbors. They are peculiarly acted upon by the magnet, and are, moreover, very much under the influence of the great magnetic currents of the earth. Such people sleep tranquilly when they are reposing with their bodies in the earth's magnetic line, and are restless, in some cases seriously affected, if they lie across that line, on beds with the head and foot turned east and west, matters of complete indifference to the healthy animal. These “sensitives” are not only affected by the magnet, but they are able to detect, by their sharpened sense, what we may reasonably suppose to exist, a faint magnetic light: they see it streaming from the poles of a magnet shown to them, in a room absolutely dark; and if the sensibility be great, and the darkness perfect, they see it streaming also from the points of fingers, and bathing in a faint halo the whole magnet or the whole hand. Furthermore, it would appear that the affection by the magnet of these sensitives does not depend upon that quality by which iron filings are attracted; that, perfectly independent of the attractive force, there streams from magnets, from the poles of crystals, from the sun and moon, another influence to which the discoverer assigns the name of Odyle. The manifestation of Odyle is accompanied by a light too faint for healthy vision, but perceptible at night by “sensitives.” Odyle is generated among other things by heat, and by chemical action. It is generated, therefore, in the decomposition of the human body. I may now quote from Reichenbach, who, having given a scientific explanation upon his own principles, of the phenomena perceived by Billing, thus continues:
“The desire to inflict a mortal wound on the monster, Superstition, which, from a similar origin, a few centuries ago, inflicted on European society so vast an amount of misery, and by whose influence not hundreds, but thousands of innocent persons died in tortures, on the rack and at the stake; this desire made me wish to make the experiment, if possible, of bringing a highly sensitive person, by night, to a churchyard. I thought it possible that they might see, over graves where mouldering bodies lay, something like that which Billing had seen. Mademoiselle Reichal had the courage, unusual in her sex, to agree to my request. She allowed me, on two very dark nights, to take her from the Castle of Reisenberg, where she was residing with my family, to the cemetery of the neighboring village of Grünzing.
“The result justified my expectations in the fullest measure. She saw, very soon, a light, and perceived, on one of the grave mounds, along its whole extent, a delicate, fiery, as it [pg 515] were a breathing flame. The same thing was seen on another grave, in a less degree. But she met neither witches nor ghosts. She described the flame as playing over the graves in the form of a luminous vapor, from one to two spans in height.
“Some time afterward I took her to two great cemeteries, near Vienna, where several interments occur daily, and the grave mounds lie all about in thousands. Here she saw numerous graves, which exhibited the lights above described. Wherever she looked, she saw masses of fire lying about; but it was chiefly seen over all new graves, while there was no appearance of it over very old ones. She described it less as a clear flame than as a dense, vaporous mass of fire, holding a middle place between mist and flame. On many graves this light was about four feet high, so that when she stood on the grave, it reached to her neck. When she thrust her hand into it, it was as if putting it into a dense fiery cloud. She betrayed not the slightest uneasiness, as she was, from her childhood, accustomed to such emanations, and had seen, in my experiments, similar lights produced by natural means, and made to assume endless varieties of form. I am convinced that all who are, to a certain degree, sensitive, will see the same phenomena in cemeteries, and very abundantly in the crowded cemeteries of large cities; and that my observations may be easily repeated and confirmed.” These experiments were tried in 1844. A postscript was added in 1847. Reichenbach had taken five other sensitive persons, in the dark, to cemeteries. Of these, two were sickly, three quite healthy. All of them confirmed the statements of Mademoiselle Reichel, and saw the lights over all new graves more or less distinctly; “so that,” says the philosopher, “the fact can no longer admit of the slightest doubt, and may be every where controlled.”
“Thousands of ghost stories,” he continues, “will now receive a natural explanation, and will thus cease to be marvelous. We shall even see that it was not so erroneous or absurd as has been supposed, when our old women asserted, as every one knows they did, that not every one was privileged to see the spirits of the departed wandering over their graves. In fact, it was at all times only the sensitive who could see the imponderable emanations from the chemical change going on in corpses, luminous in the dark. And thus I have, I trust, succeeded in tearing down one of the densest vails of darkened ignorance and human error.”
So far speaks Reichenbach; and for myself, reverting to the few comments with which we set out, I would suggest, that Reichenbach's book, though it is very likely to push things too far—to fancy the tree by looking at the seed—is yet not such a book as men of sense are justified in scouting. The repetition of his experiments is very easy if they be correct. There are plenty of “sensitives” to be found in our London hospitals and streets and lanes. Unluckily, however, though we live in an age which produces, every day, new marvels, the old spirit of bigotry, which used to make inquiry dangerous in science and religion, still prevails in the minds of too many scientific men. To be incredulous of what is new and strange, until it has been rigidly examined and proved true, is one essential element of a mind seeking enlightenment. But, to test and try new things is equally essential. Because of doubting, to refuse inquiry, is because of hunger to refuse our food. For my own part, I put these matters into the livery of that large body of thoughts already mentioned, which walk about the human mind, armed each with a note of interrogation. This only I see, that, in addition to the well-known explanations of phenomena which produce some among the many stories of ghosts and of mysterious forebodings, new explanations are at hand which will reduce into a natural and credible position many other tales by which we have till recently been puzzled.