Chapter 10

Before examining the researches and the results of this learned body, we may glance at some earlier industry of investigators. The common savage beliefs are too well known to need recapitulation, and have been treated by Mr. Tylor in his chapter on 'Animism,' {129} and by Mr. Herbert Spencer in Principles of Psychology. The points of difference between these authors need not detain us here. As a rule the spirits which haunt the bush, or the forest, are but vaguely conceived of by the Australian blacks, or Red Men: they may be ghosts of the dead, or they may be casual spirits unattached. An example analogous to European superstition is given by John Tanner in his Narrative of a Captivity among the Red Indians, 1830. In this case one man had slain his brother, or, at least, a man of his own Totem, and was himself put to death by the kindred. The spectres of both haunted a place which the Indians shunned, but Tanner (whose Totem was the same as that of the dead) passed a night on the scene. His dreams, if not his waking moments, for his account is indistinct, were disturbed by the ghosts. It is impossible to ascertain how far this particular superstition was coloured by European influences. {130}

Over classical tales we need not linger. Pliny, Plutarch, Suetonius, St. Augustine, Lucian, Plautus (in the Mostellaria), describe, with more or less of seriousness, the apparitions and noises which haunted houses, public baths, and other places. Occasionally a slain man's phantom was anxious that his body should be buried, and the reported phenomena were akin to those in modern popular legends. Sometimes, in the middle ages, and later, the law took cognisance of haunted houses, when the tenant wished to break his lease. A collection of authorities is given elsewhere, in Ghosts before the Law. It is to be noticed that Bouchel, in his Bibliotheque du Droit Francais, chiefly cites classical, not modern, instances.

Among the most careful and exhaustive post-mediaeval writers on haunted houses we must cite Petrus Thyraeus of the Society of Jesus, Doctor in Theology. His work, published at Cologne in 1598, is a quarto of 352 pages, entitled, 'Loca Infesta; That is, Concerning Places Haunted by Mischievous Spirits of Demons and of the Dead. Thereto is added a Tract on Nocturnal Disturbances, which are wont to bode the deaths of Men.' Thyraeus begins, 'That certain places are haunted by spectres and spirits, is no matter of doubt,' wherein a modern reader cannot confidently follow him.

When it comes to establishing his position Thyraeus most provokingly says, 'we omit cases which are recent and of daily occurrence,' such as he heard narrated, during his travels, in 'a certain haunted castle'. A modern inquirer naturally prefers recent examples, which may be inquired into, but the old scholars reposed more confidence in what was written by respected authors, the more ancient the more authoritative. However Thyraeus relies on the anthropological test of evidence, and thinks that his belief is confirmed by the coincident reports of hauntings, 'variis distinctissimisque locis et temporibus,' in the most various times and places. There is something to be said for this view, and the identity of the alleged phenomena, in all lands and ages, does raise a presumption in favour of some kind of abnormal occurrences, or of a common species of hallucinations. Like most of the old authors Thyraeus quotes Augustine's tale of a haunted house, and an exorcism in De Civitate Dei (lib. xxii. ch. viii.). St. Gregory has also a story of one Paschasius, a deacon, who haunted some baths, and was seen by a bishop. {131a} There is a ghost who rode horses, and frightened the religious in the Life of Gregory by Joannes Diaconus (iv. 89). In the Life of Theodorus one Georgius, a disciple of his, mentions a house haunted by stone-throwing sprites, a very common phenomenon in the books of Glanvill, and Increase Mather, in witch trials, and in rural disturbances. Omitting other examples Cardan {131b} is cited for a house at Parma, in which during a hundred years the phantom of an old woman was seen before the death of members of the family. This is a rare case of an Italian Banshie. William of Paris, in Bodin (iii. ch. vi.) tells of a stone-throwing fiend, very active in 1447. The bogey of Bingen, a rapping ghost of 856, is duly chronicled; he also threw stones. The dormitory of some nuns was haunted by a spectre who moaned, tramped noisily around, dragged the sisters out of bed by the feet, and even tickled them nearly to death! This annoyance lasted for three years, so Wierus says. {132} Wodrow chronicles a similar affair at Mellantrae, in Annandale. Thyraeus distinguishes three kinds of haunting sprites, devils, damned souls, and souls in purgatory. Some are mites, mild and sportive; some are truculenti ferocious. Brownies, or fauni, may act in either character, as Secutores et joculatores. They rather aim at teasing than at inflicting harm. They throw stones, lift beds, and make a hubbub and crash with the furniture. Suicides, murderers, and spirits of murdered people, are all apt to haunt houses. The sprites occasionally appear in their proper form, but just as often in disguise: a demon, too, can appear in human shape if so disposed: demons being of their nature deceitful and fond of travesty, as Porphyry teaches us and as Law (1680) illustrates. Whether the spirits of the dead quite know what they are about when they take to haunting, is, in the opinion of Thyraeus, a difficult question. Thomas Aquinas, following St. Augustine, inclines to hold that when there is an apparition of a dead man, the dead man is unconscious of the circumstance. A spirit of one kind or another may be acting in his semblance. Thyraeus rather fancies that the dead man is aware of what is going on.

Hauntings may be visual, auditory, or confined to the sense of touch. Auditory effects are produced by flutterings of air, noises are caused, steps are heard, laughter, and moaning. Lares domestici (brownies) mostly make a noise. Apparitions may be in tactile form of men or animals, or monsters. As for effects, some ghosts push the living and drive them along, as the Bride of Lammermoor, in Law's Memorialls, was 'harled through the house,' by spirits. The spirits of an amorous complexion seem no longer to be numerous, but are objects of interest to Thyraeus as to Increase Mather. Thyraeus now raises the difficult question: 'Are the sounds heard in haunted houses real, or hallucinatory?' Omnis qui a spiritibus fit, simulatus est, specie sui fallit. The spirits having no vocal organs, can only produce _noise_. In a spiritual hurly-burly, some of the mortals present _hear nothing_ (as we shall note in some modern examples), but may they not be prevented from hearing by the spirits? Or again, the sounds may be hallucinatory and only some mortals may have the power of hearing them. If there are visual, there may also be auditory hallucinations. {133} On the whole Thyraeus thinks that the sounds may be real on some occasions, when all present hear them, hallucinatory on others. But the sounds need not be produced on the furniture, for example, when they seem to be so produced. 'Often we think that the furniture has been all tossed about, when it really has not been stirred.' The classical instance of the disturbances which aroused Scott at Abbotsford, on the death of his agent Bullock, is in point here. 'Often a hammer is heard rapping, when there is no hammer in the house' (p. 82). These are curious references to phenomena, however we explain them, which are still frequently reported.

Thyraeus thinks that the air is agitated when sounds are heard, but that is just the question to be solved.

As for visual phantasms, these Thyraeus regards as hallucinations produced by spirits on the human senses, not as external objective entities. He now asks why the sense of _touch_ is affected usually as if by a cold body. Beyond assuming the influence of spirits over the air, and, apparently, their power of using dead bodies as vehicles for themselves, Thyraeus comes to no distinct conclusion. He endeavours, at great length, to distinguish between haunters who are ghosts of the dead, and haunters who are demons, or spirits unattached. The former wail and moan, the latter are facetious. He decides that to bury dead bodies below the hearth does not prevent haunting, for 'the hearth has no such efficacy'. Such bodies are not very unfrequently found in old English houses, the reason for this strange interment is not obvious, but perhaps it is explained by the superstition which Thyraeus mentions. One might imagine that to bury people up and down a house would rather secure haunting than prevent it. And, indeed, at Passenham Rectory, where the Rev. G. M. Capell found seven skeletons in his dining-room, in 1874, Mrs. Montague Crackanthrope and her nurse were 'obsessed' by 'a feeling that some one was in the room,' when some one was _not_. {135} Perhaps seven burials were not sufficient to prevent haunting. The conclusion of the work of Thyraeus is devoted to exorcisms, and orthodox methods of expelling spirits. The knockings which herald a death are attributed to the Lares, a kind of petty mischievous demons unattached. Such is the essence of the learned Jesuit's work, and the strange thing is that, in an age of science, people are still discussing his problems, and, stranger still, that the reported phenomena remain the same.

That the Church in the case of Thyraeus, and many others; that medical science, in the person of Wierus (b. 1515); that law, in the book of Bouchel, should have gravely canvassed the topic of haunted houses, was, of course, very natural in the dark ages before the restoration of the Stuarts, and the founding of the Royal Society. Common-sense, and 'drolling Sadduceeism,' came to their own, in England, with the king, with Charles II. After May 29, 1660, Webster and Wagstaffe mocked at bogles, if Glanvill and More took them seriously.

Before the Restoration it was distinctly dangerous to laugh at witchcraft, ghosts and hauntings. But the laughers came in with the merry monarch, and less by argument than by ridicule, by inveighing against the horror, too, of the hideous witch prosecutions, the laughers gradually brought hauntings and apparitions into contempt. Few educated people dared to admit that their philosophy might not be wholly exhaustive. Even ladies sneered at Dr. Johnson because he, having no dread of common-sense before his eyes, was inclined to hold that there might be some element of truth in a world-old and world-wide belief; and the romantic Anna Seward told, without accepting it, Scott's tale of 'The Tapestried chamber'. That a hundred years after the highday and triumph of common-sense, people of education should be found gravely investigating all that common- sense had exploded, is a comfortable thought to the believer in Progress. The world does not stand still.

A hundred years after the blue stockings looked on Johnson as the last survivor, the last of the Mohicans of superstition, the Psychical Society can collect some 400 cases of haunted houses in England.

Ten years ago, in 1884, the society sifted out nineteen stories as in 'the first class,' and based on good first-hand evidence. Their analysis of the reports led them to think that there is a certain genuine _type_ of story, and, that when a tale 'differs widely from the type, it proves to be incorrect, or unattainable from an authentic source'. This is very much the conclusion to which the writer is brought by historical examination of stories about hauntings. With exceptions, to be indicated, these tales all approximate to a type, and that is not the type of the magazine story.

It may be well, in the first place, to make some negative statements as to what the committee does _not_ discover. First, it has never yet hired haunted house in which the sights and sounds continued during the tenancy of the curious observers. {137} The most obvious inference is that the earlier observers who saw and heard abnormal things were unscientific, convivial, nervous, hysterical, or addicted to practical joking. This, however, is not the only possible explanation. As a celebrated prophet, by his own avowal had been 'known to be steady for weeks at a time,' so, even in a regular haunted house, the ghost often takes a holiday. A case is well known to the writer in which a ghost began his manoeuvres soon after a family entered the house. It made loud noises, it opened doors, turning the handle as the lady of the house walked about, it pulled her hair when she was in bed, plucked her dress, produced lights, and finally appeared visibly, a hag dressed in grey, to several persons. Then as if sated, the ghost struck work for years, when it suddenly began again, was as noisy as ever, and appeared to a person who had not seen it before, but who made a spirited if unsuccessful attempt to run it to earth.

The truth is, that magazine stories and superstitious exaggerations have spoiled us for ghosts. When we hear of a haunted house, we imagine that the ghost is always on view, or that he has a benefit night, at certain fixed dates, when you know where to have him. These conceptions are erroneous, and a house _may_ be haunted, though nothing desirable occurs in presence of the committee. Moreover the committee, as far as the writer is aware, have neglected to add a seer to their number. This mistake, if it has been made, is really wanton. It is acknowledged that not every one has 'a nose for a ghost,' as a character of George Eliot's says, or eyes or ears for a ghost. It is thought very likely that, where several people see an apparition simultaneously, the spiritual or psychical or imaginative 'impact' is addressed to one, and by him, or her (usually her) handed on to the rest of the society. Now, if the committee do not provide themselves with a good 'sensitive' comrade, what can they expect, but what they get, that is, nothing? A witch in an old Scotch trial says, of her 'Covin,' or 'Circle,' 'We could do no great thing without our Maiden'. The committee needs a Maiden, as a Covin needed one, and among the visionaries of the Psychical Society, there must be some young lady who should be on the House Committee. Yet one writer in the Society's Proceedings who has a very keen scent for an impostor, if not for a ghost, avers that, from the evidence, she believes that they are examining facts, and not the origin of fables.

These facts, as was said, differ from the stories in 'Christmas numbers'. The ghost in typical reports seldom or never _speaks_. It has no message to convey, or, if it has a message, it does not convey it. It does not unfold some tragedy of the past: in fact it is very seldom capable of being connected with any definite known dead person. The figure seen sometimes 'varies with the seer'. {139} In other cases, however, different people attest having seen the same phantasm. Finally a new house seems just as likely to be haunted as an old house, and the committee appears to have no special knowledge of very ancient family ghosts, such as Pearlin Jean, the Luminous Boy of Corby, or the rather large company of spectres popularly supposed to make themselves at home at Glamis Castle.

What then is the type, the typical haunted house, from which, if narratives vary much, they are apt to break down under cross- examination?

The phenomena are usually phenomena of sight, or sound, or both. As a rule the sounds are footsteps, rustling of dresses, knocks, raps, heavy bangs, noises as of dragging heavy weights, and of disarranging heavy furniture. These sometimes occur freely, where nobody can testify to having _seen_ anything spectral. Next we have phantasms, mostly of figures beheld for a moment with 'the tail of the eye' or in going along a passage, or in entering a room where nobody is found, or standing beside a bed, perhaps in a kind of self-luminous condition. Sometimes these spectres are taken by visitors for real people, but the real people cannot be found; sometimes they are at once recognised as phantasms, because they are semi-transparent, or look very malignant, or because they glide and do not walk, or are luminous, or for some other excellent reason. The combination, in due proportions, of pretty frequent inexplicable noises, with occasional aimless apparitions, makes up the _type_ of orthodox modern haunted house story. The difficulty of getting evidence worth looking at (except for its uniformity) is obviously great. Noises may be naturally caused in very many ways: by winds, by rats, by boughs of trees, by water pipes, by birds. The writer has known a very satisfactory series of footsteps in an historical Scotch house, to be dispelled by a modification of the water pipes. Again he has heard a person of distinction mimic the noises made by _his_ family ghosts (which he preserved from tests as carefully as Don Quixote did his helmet) and the performance was an admirable imitation of the wind in a spout. There are noises, however, which cannot be thus cheaply disposed of, and among them are thundering whacks on the walls of rooms, which continue in spite of all efforts to detect imposture. These phenomena, says Kiesewetter, were known to the Acadians of old, a circumstance for which he quotes no authority. {140a}

Paracelsus calls the knocks pulsatio mortuorum, in his fragment on 'Souls of the Dead,' and thinks that the sounds predict misfortune, a very common belief. {140b} Lavaterus says, that such disturbances, in unfinished houses are a token of good luck!

Again there is the noise made apparently by violent movement of heavy furniture, which on immediate examination (as in Scott's case at Abbotsford) is found not to have been moved. The writer is acquainted with a dog, a collie, which was once shut up alone in a room where this disturbance occurred. The dog was much alarmed and howled fearfully, but it soon ceased to weigh on his spirits. When phantasms are occasionally seen by respectable witnesses, where these noises and movements occur, the haunted house is of a healthy, orthodox, modern type. But the phenomena are nothing less than modern, for Mather, Sinclair, Paracelsus, Wierus, Glanvill, Bovet, Baxter and other old writers are full of precisely these combinations of sounds and sights, while many cases occur in old French literature, old Latin literature, and among races of the lower barbaric and savage grades of culture. One or two curious circumstances have rather escaped the notice of philosophers though not of Thyraeus. First, the loudest of the unexplained sounds are _occasionally_ not audible to all, so that (as when the noise seems to be caused by furniture dragged about) we may conjecture with Thyraeus, that there is no real movement of the atmosphere, that the apparent crash is an auditory hallucination. The planks and heavy objects at Abbotsford had _not_ been stirred, as the loud noises overhead indicated, when Scott came to examine them.

In a dreadfully noisy curacy vouched for by 'a well-known Church dignitary,' who occupied the place, there was usually a frightful crash as of iron bars thrown down, at 2 a.m. on a Sunday morning. All the boxes and heavy material in a locked set of attics, seemed to be dancing about, but were never found to have been stirred. Yet this clergyman discovered that 'the great Sunday crash might manifest itself to some persons in the house without his wife or himself being conscious of it. Knowing how overwhelming the sound always appeared to me when I did hear it, I cannot but consider this one of the most wonderful things in the whole business.' {142}

In this case, in a house standing hundreds of yards apart from any neighbour, and occupied only by a parson, his wife, and one servant, these phenomena lasted for a year, with great regularity. There were the usual footsteps, the ordinary rappings were angry when laughed at, and the clergyman when he left at the end of a year, was as far as ever from having detected any cause. Indeed it is not easy to do so. A friend of the writer's, an accomplished man of law, was once actually consulted, in the interests of an enraged squire, as to how he could bring a suit against _somebody_ for a series of these inexplicable disturbances. But the law contained no instrument for his remedy.

From the same report of the S. P. R. we take another typical case. A lady, in an old house, saw, in 1873, a hideous hag watching her in bed; she kept the tale to herself, but, a fortnight later, her brother, a solicitor, was not a whit less alarmed by a similar and similarly situated phenomenon. In this house dresses were plucked at, heavy blows were struck, heavy footsteps went about, there were raps at doors, and nobody was ever any the wiser as to the cause. Here it may be observed that a ghost's power of making a noise, and exerting what seems to be great physical energy, is often in inverse ratio to his power of making himself generally visible, or, at all events, to his inclination so to do. Thus there is a long record of a haunted house, by the chief observer, Miss Morton, in P. S. P. R., pt. xxii. p. 311. A lady had died of habits too convivial, in 1878. In April, 1882, Miss Morton's family entered, but nobody saw the ghost till Miss Morton viewed it in June. The appearance was that of a tall lady in widow's weeds, hiding her face with a handkerchief. From 1882 to 1884, Miss Morton saw the spectre six times, but did not name it to her family. Her sister saw the appearance in 1882, a maid saw it in 1883, and two boys beheld it in the same year. Miss Morton used to follow the appearance downstairs and speak to it, but it merely gave a slight gasp, and seemed unable to converse. By way of testing the spectre, Miss Morton stretched threads at night from the railing of the stair to the wall, but the ghost descended without disturbing them. Yet her footsteps sounded on the stairs. This is, in fact, a crucial difficulty about ghosts. They are material enough to make a noise as they walk, but _not_ material enough to brush away a thread! This ghost, whose visible form was so much en evidence, could, or did, make no noise at all, beyond light pushes at doors, and very light footsteps. In the curacy already described, noises were made enough to waken a parish, but no form was ever seen. Briefly, for this ghost there is a cloud of witnesses, all solemnly signing their depositions. These two examples are at the opposite poles between which ghostly manifestations vary, in haunted houses.