Visions and Beliefs in the West of Ireland, First Series

by Unknown

Note [31]. I was the patient; it seemed to be the only way of coming to intimate speech with the knowledgeable man.

Note [32]. The ghosts of "spiritism" are constantly changing place or state. Sometimes for this reason they must say "goodbye" to a medium. That they are passing to a "higher state" seems to be the usual phrase. See for instance the account signed by A. I. Smart and a number of witnesses, published in The Medium and Daybreak, of June 15, 1877.

Note [33]. I have been several times told that a great battle for the potatoes preceded the great famine. What decays with us seems to come out, as it were, on the other side of the picture and is spirits' property.

Note [34]. This is true but he might have guessed it from the difference of my glasses; one is plain glass.

Note [35]. They are only small when "upon certain errands," but when small, three feet or thereabouts seems to be the almost invariable height. Mary Battle, my uncle George Pollexfen's second-sighted servant told me that "it is something in our eyes makes them big or little." People in trance often see objects reduced. Mrs. Piper when half awakened will sometimes see the people about her very small.

Note [36]. The same story as that in one of the most beautiful of the "Noh" plays of Japan. I tell the Japanese story in my long terminal essay.

Note [37]. Mediums have often said that the spirits see this world through our eyes. John Heydon, upon the other hand, calls good spirits "The eyes and ears of God."

Note [38]. The herbs were gathered before dawn, probably that the dew might be upon them. Dew, a signature or symbol of the philosopher's stone, was held once to be a secretion from dawning light.

Note [39]. The most puzzling thing in Irish folk-lore is the number of countrymen and countrywomen who are "away." A man or woman or child will suddenly take to the bed, and from that on, perhaps for a few weeks, perhaps for a lifetime, will be at times unconscious, in a state of dream, in trance, as we say. According to the peasant theory these persons are, during these times, with the faeries, riding through the country, eating or dancing, or suckling children. They may even, in that other world, marry, bring forth, and beget, and may when cured of their trances mourn for the loss of their children in faery. This state generally commences by their being "touched" or "struck" by a spirit. The country people do not say that the soul is away and the body in the bed, as a spiritist would, but that body and soul have been taken and somebody or something put in their place so bewitched that we do not know the difference. This thing may be some old person who was taken years ago and having come near his allotted term is put back to get the rites of the church, or as a substitute for some more youthful and more helpful person. The old man may have grown too infirm even to drive cattle. On the other hand, the thing may be a broomstick or a heap of shavings. I imagine that an explanatory myth arose at a very early age when men had not learned to distinguish between the body and the soul, and was perhaps once universal. The fact itself is certainly "possession" and "trance" precisely as we meet them in spiritism, and was perhaps once an inseparable part of religion. Mrs. Piper surrenders her body to the control of her trance personality but her soul, separated from the body has a life of its own, of which, however, she is little if at all conscious.

There are two books which describe with considerable detail a like experience in China and Japan respectively: Demon Possession and Allied Themes, by the Rev. John L. Nevius, D.D. (Fleming H. Revell & Co., 1894); Occult Japan, by Percival Lowell (Houghton, Mifflin, 1895). In both countries, however, the dualism of body and soul is recognized, and the theory is therefore identical with that of spiritism. Dr. Nevius is a missionary who gradually became convinced, after much doubt and perplexity, of the reality of possession by what he believes to be evil spirits precisely similar to that described in the New Testament. These spirits take possession of some Chinese man or woman who falls suddenly into a trance, and announce through their medium's mouth, that when they lived on earth they had such and such a name, sometimes if they think a false name will make them more pleasing they will give a false name and history. They demand certain offerings and explain that they are seeking a home; and if the offerings are refused, and the medium seeks to drive them from body and house they turn persecutors; the house may catch fire suddenly; but if they have their way, they are ready to be useful, especially to heal the sick. The missionaries expel them in the name of Christ, but the Chinese exorcists adopt a method familiar to the west of Ireland—tortures or threats of torture. They will light tapers which they stick upon the fingers. They wish to make the body uncomfortable for its tenant. As they believe in the division of soul and body they are not likely to go too far. A man actually did burn his wife to death, in Tipperary a few years ago, and is no doubt still in prison for it. My uncle, George Pollexfen, had an old servant Mary Battle, and when she spoke of the case to me, she described that man as very superstitious. I asked what she meant by that and she explained that everybody knew that you must only threaten, for whatever injury you did to the changeling the faeries would do to the living person they had carried away. In fact mankind and spiritkind have each their hostage. These explanatory myths are not a speculative but a practical wisdom. And one can count perhaps, when they are rightly remembered, upon their preventing the more gross practical errors. The Tipperary witch-burner only half knew his own belief. "I stand here in the door," said Mary Battle, "and I hear them singing over there in the field, but I have never given in to them yet." And by "giving in" I understood her to mean losing her head.