Andrew Lang

“ Turning from the seers to the seen, it is difficult or impossible even to suggest an hypothesis which will seem to combine the facts. The most plausible fancy is that which likens the apparitions to figures in a feverish dream. Could we imagine a more or less bad man or woman dead, and fitfully living over again, ‘in that sleep of death,’ old events among old scenes, could we go further and believe that these dreams were capable of being made objective and visible to the living, then we might find a kind of theory of the process. ”

“ Polyandry, totemism, human sacrifice, the taboo, are only reported as existing in remote and semi-civilised countries. Clairvoyance, wraiths, ghosts, mysterious disturbances and movements of objects are reported as existing, not only in distant ages, but today; not only among savages or barbarians, but in London, Paris, Milan. No ages can be more wide apart, few countries much more distant, than ancient Egypt and modern England: no characters look more different than that of an old scribe under Pharaoh, and that of a distinguished soldier under Queen Victoria. ”

“ She shrieked, and the phantasm vanished. She saw it on a later day. In a third case, a cat merely kept a watchful eye on the ghost, and adopted a dignified attitude of calm expectancy. If beasts can be telepathically affected, then beasts have more of a ‘psychical’ element in their composition than they usually receive credit for; whereas if a ghost is actually in view, there is no reason why beasts should not see it. ”

“ But see how even this trivial superstition illuminates our knowledge of the human mind! A mere residuum of a forgotten impression, a lost memory which Brown would have sworn, in a court of justice, had never been in his mind at all, can work his muscles, while he supposes that they are not working, can make a table move at which three other honourable men are sitting, and can tell all of them what none of them knows. Clearly the expedient of table-turning in court might be tried by conscientious witnesses, who have forgotten the circumstances on which they are asked to give evidence. ”

“ But, when we have, in a sane man’s experience, say one hallucination whether that hallucination does, or does not coincide with a crisis in the life, or perhaps with the death of the person who seems to be seen, what are we to think? Or again, when several witnesses simultaneously have the same hallucination,—not to be explained as a common misinterpretation of a real object,—what are we to think? ”

“ A ‘materialised spirit’ alleges himself to be Washington, or Franklin, or the lost wife, or friend, or child of him who seeks the mediums. How is the inquirer, how was Porphyry to know that the assertion is correct, that it is not the mere ‘boasting’ of some vulgar spirit? In the same way, when messages are given through a medium’s mouth, or by raps, or movements of a table, or a planchette, or by automatic writing, how (even discounting imposture) is the source to be verified? How is the identity of the spirit to be established? ”

“ If merely the dream-coincidences which the laws of chance permit were observed, the belief in the soul’s dream-flight would win less favourable and general acceptance than it would if clairvoyance, ‘the sleep of the shadow,’ were a real if rare experience. ”

“ Like the rest of us, who are so far beneath M. Littré in grasp and in weight of authority, he was subject to the idola fori, the illusions of the market-place. It would never do for a great scientific sceptic to say, ‘Here are strange and important facts of human nature, let us examine them as we do all other natural phenomena,’ it would never do for such a man to say that without qualification. So he concluded his essay in the pooh-pooh tone of voice. ”

“ The modern experiments are sometimes more scientific than his own, and the evidence for the most startling events of all kinds is quite as good as that on which he relies for his prodigies, themselves sufficiently startling. His hypothesis, at all events, of will directing a force or fluid, by no means explains phenomena quite as well provided with evidence as his own. So M. de Gasparin disposes of the rival miracles as the result of chance, imposture, or hallucination, the very weapons of his scientific adversaries. His own prodigies he has seen, and is satisfied. ”

“ Meanwhile M. de Gasparin, firm in his ‘Trewth,’—the need of a chaîne of persons, the physical origin of the phenomena, the entire absence of spirits,—was so unlucky, when he dealt with ‘spirits,’ as to drop into the very line of argument which he had been denouncing. ‘Spirits’ are ‘superstitious,’—well, his adversaries had found superstition in his own experiments and beliefs. To believe that spirits are engaged, is ‘to reduce our relations with the invisible world to the grossest definition’. But why not, as we know nothing about our relations with the invisible world? ”

“ One of these gods, it may be of sky, or air becomes king, and reflection may gradually come to recognise him not only as supreme, but as, theoretically, unique, and thus Zeus, from a very limited monarchy, may rise to solitary all-fatherhood. Yet Zeus may, originally, have been only the ghost of a dead medicine-man who was called ‘Sky,’ or he may have been the departmental spirit who presided over the sky, or he may have been sky conceived of as a personality, or these different elements may have been mingled in Zeus. ”

“ The undesigned coincidences of testimony represent a great deal of smoke, and proverbial wisdom suggests a presumption in favour of a few sparks of fire. Now, if there are such sparks, the animistic hypothesis may not, of course, be valid,—‘spirits’ may not exist,—but the universal belief in their existence may have had its origin, not in normal facts only, but in abnormal facts. And these facts, at the lowest estimate, must suggest that man may have faculties, and be surrounded by agencies, which physical science does not take into account in its theory of the universe and of human nature. ”

“ We merely stand speechless in the presence of the wildest of all fables, when it meets us, as identical myths and customs do—not among savages alone, but everywhere, practically speaking, and in connection with barbarous sorcery, with English witchcraft, with the saintliest of mediæval devotees, with African warriors, with Hindoo fakirs, with a little English girl in a quiet old country parsonage, and with an enigmatic American gentleman. ”

“ The Democritean theory of ordinary perception thus becomes the Lucretian theory of dreams and ghosts. Not that Lucretius denies the existence of a rational soul, in living men, {341c} a portion of it may even leave the body during sleep, and only a spark may be left in the embers of the physical organism. If even that spark withdraws, death follows, and the soul, no longer warmly housed in the body, ceases to exist. For the ‘film’ (ghost) is not the soul, and the soul is not the film, whereas savage philosophy identifies the soul with the ghost. ”

“ Thus men cannot, or, so far, men have not been able to escape from the conditions in which marvels flourish. If we are savages, then Vuis and Brewin beset the forest paths and knock in the lacustrine dwelling perched like a nest on reeds above the water; tornaks rout in the Eskimo hut, in the open wood, in the gunyeh, in the Medicine Lodge. If we are European peasants, we hear the Brownie at work, and see the fairies dance in their grassy ring. If we are devoutly Catholic we behold saints floating in mid-air, or we lay down our maladies and leave our crutches at Lourdes. ”

“ These are a few among the inevitable difficulties and obscurities which haunt the anthropological or evolutionary theory of the origin of religion. Other difficulties meet us at the very beginning. The theory regards gods as merely ghosts or spirits, raised to a higher, or to the highest power. Mankind, according to the system, was inevitably led, by the action of reason upon apparent facts, to endow all things, from humanity itself to earth, sky, rain, sea, fire, with conscious personality, life, spirit ”

“ The practice of ‘scrying,’ ‘peeping,’ or ‘crystal-gazing,’ has been revived in recent years, and is, perhaps, the only ‘occult’ diversion which may be free from psychological or physical risk, and which it is easy not to mix with superstition. The antiquity and world-wide diffusion of scrying, in one form or other, interests the student of human nature. Meanwhile the comparatively few persons who can see pictures in a clear depth, may be as innocently employed while so doing, as if they were watching the clouds, or the embers. ”

“ Meanwhile, we still do not know what causes these solitary hallucinations of the sane. They can hardly come from diseased organs of sense, for these would not confine themselves to a single mistaken message of great vivacity. And why should either the ‘sensory centre’ or the ‘central terminus’ just once in a lifetime develop this uncanny activity, and represent to us a person to whom we may be wholly indifferent? The explanation is less difficult when the person represented is a husband or child, but even then, why does the activity occur once, and only once, and not in a moment of anxiety? ”

“ On the other hand the tendency of common-sense is to rank the two last sorts of apparition, the wraith and ghost, with all the other kinds, which are undeniably caused by accident, by malady, mental or bodily, or by mere confusion and misapprehension, as when one, seeing a post in the moonlight, takes it for a ghost. Science, following a third path, would class all perceptions which ‘have not the basis in fact that they seem to have’ as ‘hallucinations’. ”

“ What we need, to prove a ghost, and disprove an exclusively telepathic theory, is a ghost who is not only seen, heard, or even touched, but a ghost who produces some change in physical objects. Most provokingly, there are agencies at every successful séance, and in every affair of the Poltergeist, who do lift tables, chairs, beds, bookcases, candles, and so forth, while others play accordions. But then nobody or not everybody sees these agencies at work, while the spontaneous phantasms which are seen do not so much as lift a loo-table, generally speaking. ”