When the figure of an acquaintance was seen, the manner in which the taibhs was clothed afforded an indication to the skilful seer of the fate then befalling, or about to befall, the person whose taibhs it was. If the apparition was dressed in the dead-clothes, the person was to die soon; but if in every-day clothes, his death would not occur for some time. If the clothes covered the entire face, his death would be very soon; if the face was uncovered, or partly covered, death was proportionately more remote. Others saw the dead-clothes first about the head, and lower down at each succeeding vision. When the feet were covered death was imminent. There were, however, grave-clothes of good fortune (lion-aodach àigh) as well as grave-clothes indicative of death (lion-aodach bàis), and it was considered extremely difficult for the most skilful seer to distinguish between them. He required, he said, a close view of the spectre to tell which it had on.
The time of day at which the vision was seen was also an indication. The later in the day, the sooner the death. If as late as 5 p.m., soon; but if as early as 2 a.m., the man might live for years.
If the person seen was to be drowned at sea, phosphorescent gleams (teine-sionnachain), such as are common in the Hebridean seas on summer nights, appeared round the figure, or its clothes seemed to drip, or there was water in its shoes.
The swarths, or doubles, were believed to go through all the actions and occupy the places which the originals would afterwards perform or occupy. This was particularly the case with regard to funerals. They went for the glasses to be used on the occasion, for the coffin, and even for the wood to make it, and marched in melancholy procession to the churchyard. When the funeral procession was seen, the seer was unable to say, except by inference, whose funeral it was. For anything he could directly tell, it might be, as it sometimes was, his own. He could only tell the dress, position in the procession, and appearance of those performing the sad duty. It is dangerous to walk in the middle of the road at night, in case of meeting one of these processions, and being thrown down or forced to become one of the coffin-bearers to the graveyard. Persons in the latter predicament have experienced great difficulty in keeping on the road, the whole weight of the coffin seeming to be laid upon them, and pushing them off the path. If the seer goes among the swarths he will likely be knocked down, but in some districts, as Moidart, he is said to have one of the staves or bearers (lunn) of the coffin thrust into his hand, and to be compelled to take his part in the procession till relieved in due time. In Durness, in Sutherlandshire, the cry of “Relief!” there used at every change of coffin-bearers, has been heard at night by persons whose houses were near the high-road called out by the phantasms in their ghostly procession. Persons have been caught hold of by those reputed to have the second sight, and pulled to a side to allow a spectral funeral to pass; and it was universally believed that when the seer saw a procession of the kind, or, indeed, any of his supernatural visions, he could make others see the same sight by putting his foot on theirs and a hand on their shoulder. He should, therefore, never walk in the middle of the road at night. Taïshers never did so. At any moment the traveller may fall in with a spectral funeral, and be thrown down or seized with the oppression of an unearthly weight.
The visions of the seer did not always relate to melancholy events, impending death, funerals, and misfortunes. At times he had visions of pleasant events, and saw his future wife, before he ever thought of her (at least so he said), sitting by the fireside in the seat she was afterwards to occupy. He could tell whether an absent friend was on his way home, and whether he was to have anything in his hands when coming. He could not tell what the thing was to be, but merely the general appearance of the absent man when returning, and whether he was to come full or empty handed.
It has been said that the phantasm (taibhs or tamhasg) was independent of all thought and volition on the part of those whom it represented, as well as on the part of the seer himself. At the same time, it was part of the creed that if the person whose double was seen was spoken to and told to cease his persecutions, the annoyance came to an end. The person spoken to, being utterly unconscious that his phantasm was wandering about and annoying any one, got very angry, but somehow the spectre ceased to appear. Before taking a final leave, however, it gave the person whom it had haunted (as an informant described it) “one thundering lashing.” After that it was no more seen.
When a double is first met, if it be taken to be the man himself whose semblance it bears, and be spoken to, it acquires the power of compelling the person who has accosted it to hold nightly assignations with it in future. The man, in fact, from that hour becomes “spectre-haunted.” Hence it was a tenet of the second sight never to be the first to speak, on meeting an acquaintance at night, till satisfied that the figure seen was of this world. The seer did not like, indeed did not dare, to tell to others whose figure it was that haunted him. If he did so, the anger of the spectre was roused, and on the following evening it gave him a dreadful thrashing. When he resisted, he grasped but a shadow, was thrown down repeatedly in the struggle, and bruised severely. This form of the disease was well known in the Western Islands. The haunted person, as in the case of those who had Fairy sweethearts, had to leave home at a certain hour in the evening to meet the spectre, and if he dared for one night to neglect the assignation he received in due course a sound thrashing. Sometimes at these meetings the spectre spoke and gave items of information about the death of the seer and others. Ordinarily, however, it had merely an indistinct murmuring kind of speech (tormanaich bruidhinn).
People noted for the second sight have been observed to have a peculiar look about the eyes. One of them, for instance, in Harris was described as “always looking up and never looking you straight in the face.” Those who are of a brooding, melancholy disposition are most liable to spectral illusions, and it is only to be expected that the gloom of their character should appear in their looks, and that many of their visions should relate to deaths and funerals.
Among a superstitious and credulous people the second sight, or a pretence to it, must have furnished a powerful weapon of annoyance, and there is reason to believe that, in addition to cases of nervous delusion and of men being duped by their own fancies, there were many instances of imposture and design. So much, indeed, was this the case, that a person of undoubted good character, born and brought up among believers in the second sight, and himself not incredulous on the subject, said: “I never knew a truthful, trustworthy man (duine fìrinneach creideasach) who was a taïsher.” While being spectre-haunted was honoured by the name of a Second Sight, and was invested with mystery and awe, no doubt many laid claim to it for the sake of the awe with which it invested them to annoy those whom they disliked, or to make capital out of it with those anxious about the future or the absent.