Part 25

Another period of excitement due to accounts of vampirism comprised the middle of last century, when all Europe was deeply agitated on the subject. The Emperor of Germany and other monarchs appointed committees of learned men to investigate the matter; theologians and skeptics, philosophers and physicians, took up the discussion, and hundreds of volumes were published on the mysterious question, but no satisfactory result was ever obtained. Many declared the whole a fable or merely the effect of diseased imaginations, others looked upon it as a malignant and epidemic disease, and not a few as the unmistakable work of the devil. Learned men searched the writings of antiquity, and soon found more traces of the fearful disease than they had expected. They discovered that in Thessaly, Epirus, and some parts of the Pieria, men were reported by ancient writers as wandering about at night and tearing all whom they met to pieces. The Lamiæ of the Greeks and the Strigæ of the Romans evidently belonged to the same category, while the later Tympanites of the Greeks were persons who had died while under the ban of the church and were therefore doomed to become vampires. The Slavic population of Moravia and Bohemia was in those days especially rich in instances of vampirism, and so many occurred in Hungary that the Emperor Charles IV. intrusted the investigation of the matter to a prince of Würtemberg, before whom a number of cases were fully authenticated. Men who had died years before, were seen to return to their former homes, some in the daytime, some at night, and the following morning those whom they had visited were found dead and weltering in their blood. In a single village seventeen persons died thus within three months, and in many instances, when bodies were disinterred, they were found looking quite alive. At this time the Sorbonne at Paris also took up the subject, but came to no conclusion, save that they disapproved of the practice of disinterring bodies, "because vampires, as cataleptics, might be restored to life by bleeding or magnetic treatment," according to the opinion of the learned Dr. Piérard. (_Revue Spirit._, iv.)

Here we come at last to the grain of truth around which this mass of popular superstition has gradually accumulated, and the ignorance of which has caused hundreds of innocent human beings to die a miserable death. There can be no doubt that cases of "suspended animation" or apparent death have alone given rise to the whole series of fearful tales of vampirism. The very words of a recital belonging to the times, and to the districts where vampirism was prevalent, prove the force of this supposition. Erasmus Francisci states that, in the duchy of Krain, a man was buried and then suspected of being a vampire. When disinterred his face was found rosy, and his features moved as if they attempted to smile; even his lips opened as if gasping for air. A crucifix was held before his eyes and a priest called out with a loud voice: "Peace! This is Jesus Christ who has rescued thy soul from the torment of hell, and suffered death for thee!" The sound seemed to penetrate to his ear, and slowly a few tears began to trickle down his cheeks. After a short prayer for his poor soul, his head was ordered to be cut off; a suppressed cry was heard, the body turned over as if still alive, and when the head was severed a quantity of blood ran into the grave. It was as clear a case of a living man who had been buried before death as has ever been authenticated. Nor are such cases as rare as is popularly believed. High authorities assure us that, for instance, after imperfect poisoning, in several kinds of suffocation, and in cases of new-born children who become suddenly chilled, a state of body is produced which presents all the symptoms of complete suspension of the functions of life. Such apparent death is, according to the same high medical authority, a period of complete rest, based upon a suspension of the activity of the heart, the lungs, and all spontaneous functions, extending frequently to the sense of touch, and the intellect even. At the same time the natural heat of the body sinks until it seems to have disappeared altogether. The duration of this exceptional state is uncertain, at times the patient awakes suddenly, and in full possession of all his faculties; in other cases external means have to be employed to restore life. Among many well-authenticated cases of this kind, two of special interest are mentioned by Dr. Mayo. Cardinal Espinosa, the minister of Philip II. of Spain, died after a short period of suffering. His rank required that he should be embalmed, and his body was opened for the purpose. At the moment when lung and heart were laid open to view, the surgeon observed that the latter was still beating, and the Cardinal, awaking, had actually strength enough to seize with his hand the knife of the operator. The other case is that of a well-known French writer, the Abbé Prévost, who fell down dead in the forest of Chantilly. His apparently lifeless body was found, and carried to a priest's house in the neighborhood. The surgeon ascribed his death to apoplexy; but the authorities ordered a kind of coroner's inquest, and the body was opened. During the operation the Abbé suddenly uttered a cry of anguish--but it was too late!

If a certain number of such cases of apparent death has really given rise to the faith in vampirism, then it is equally possible to suppose, that this kind of trance--for which there may exist a special predisposition in one or the other race--may become at times epidemic. Persons of peculiar nervousness will be ready to be affected, and a locality in which this has occurred may soon obtain an unenviable reputation. Even where the epidemic does not appear in full force, a disturbed state of the nervous system will be apt to lead to dreams by night, and to gossip in the daytime, on the fatally attractive subject, and the patient will soon dream, or really imagine, that a person who has died of the disease has appeared to him by night, and drawn his strength from him, or, in his excited fancy, sucked his life's blood. By such means even the popular way of speaking of nocturnal visits made by the "vampire's ghost" is not so entirely unfounded as would appear at first sight, and the superstition is easily shown to be not altogether absurd, but to be based upon a small substructure of actual truth.

It is remarkable, however, that the Germanic race has never furnished any instances of vampirism, although their ancient faith in a Walhalla, where their departed heroes feast sumptuously, and their custom to place food in the graves of their friends would have seemed most likely to reconcile them to the idea that men continue to live in their graves.

How sadly persistent, on the other hand, such superstitions are among the lower races, and in specially ignorant communities, may be gathered from the fact that, as late as 1861, two corpses were disinterred by the peasants of a village of Galicia, and decapitated. The people believed them to be vampires, and to have caused a long-protracted spell of bad weather!

ZOANTHROPY.

Even more fearful yet than vampirism is the disease, very common already in the days of antiquity, which makes men think that they have changed into beasts, and then act as such, according to the logic of insanity. Petronius is probably the first to mention, in his "Feast of Trimalchio," a case of lycanthropy, when Niceros relates how someone who was journeying with him threw off his garments, changed into a wolf and ran away into the forest. When he returned home, his account continues, he found that a wolf had fallen upon his flock, but had been wounded by a servant in the neck with a lance. Thereupon he goes to inquire after his fellow-traveler, and finds him sick in bed with a physician by his side, who binds up an ugly wound in his neck. The well-known writer took this episode from the Arcadians, a rude nation of shepherds, whose flocks were frequently attacked by wolves, and among whom stories of men changed into wild beasts, were quite current. Nor must we forget, among historic personages, the daughter of King Proetus of Argos, who believed herself changed into a cow; and of Nebuchadnezzar, who according to his own touching account "was driven from meat, did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagle's feathers, and his nails like bird's claws." (Daniel iv. 33.) The early days of Christianity are naturally full of incidents of this kind, but what is remarkable, zoanthropy was then already treated as a mere delusion. The holy man Macarius once saw a large procession approaching his hermitage in Egypt; it was headed by a number of persons who led a large and imposing-looking woman by a bridle, and followed by a crowd of people of all ages. When they came near they told his disciples that the woman had been changed into a mare, and had thus remained for three days and nights without food--would the saint pray over her and restore her to her natural condition? The delusion was so forcibly contagious that the disciples also forthwith saw a mare, and not a woman, and refused to admit the animal to the presence of the hermit! Fortunately the latter had retained his self-control; he rebuked his followers, saying: "You are the real beasts, that imagine you see something which does not exist. This woman has not been changed, but your eyes are deluded." Then he poured holy water over her, and at once everybody saw her once more in her natural shape. He dismissed her and her escort with the words: "Go more frequently to church and take the holy sacrament; then you will escape such fearful punishment."

During the Middle Ages a similar disease existed in many parts of Europe; men were changed into dogs or wolves, sometimes as a divine punishment for great crimes, at other times in consequence of a delusion produced by Satan. Such unfortunate men walked on all fours, attacked men and beasts, but especially children, killed and devoured them. They actually terrified many people into believing as confidently in this delusion as they believed in it themselves! For this is one of the specially fearful magic phenomena of zoanthropy that it is apt to produce in healthy persons the same delusion as in the sufferer. Many cases also are recorded of persons lying in deep sleep, produced by narcotic ointments, who, seeing visions, fancied that they were acting like wolves. In the year 1598 such a disease raged as an epidemic in the Jura mountains, till the French Parliament determined to make an end of it by treating all the afflicted either as insane or as persons possessed by the devil and therefore deserving instant death. Among Slavic nations and the Magyars lycanthropy is so closely connected with vampirism that it is not always easy to draw the line between the two diseases. There can be no doubt, however, that it is merely a variety of possession, arising from the same unhappy state in which dualism is developed in the soul, and two wills contend with each other for superiority to the grievous injury of mind and body. The only distinctive feature is this, that in lycanthropy not only the functions of the brains but also those of the skin are disordered, and hence an impression arises that the latter is hairy and shaggy after the manner of wild beasts.

The German Währwolf (were-wolf or man-wolf) is the same as the lycanthropos of the Scythians and Greeks and the _versipellis_ of the Romans; he was in German mythology connected with Woden. Hence, probably, the readiness with which the disease during the Middle Ages took hold of the minds of Germans; but at that period nearly all the nations of Europe firmly believed in the reality of such changes.

As late even as the beginning of the sixteenth century cases of this kind occurred in France, where the possessed were known as _loups-garoux_. A young man of Besançon was thus brought before the Councilor of State, _De l'Ancre_, at Bordeaux, and accused of roving like a wild animal through the neighboring forests. He confessed readily that he was a huntsman in the service of his invisible master, the devil, who had changed him into a wolf and forced him to range by the side of another more powerful wolf through the country. The poor fellow shared the usual fate of his fellow-sufferers, who were either subjected to a sharp treatment of exorcism or simply executed as heretical criminals.

In our day lycanthropy is almost entirely limited to Servia and Wallachia, Volhynia and White Russia. There, however, the disease breaks out frequently anew, and popular belief knows a variety of means by which a man may be changed into a wolf; the animal differs, however, from a genuine wolf in his docked tail and his marked preference for the blood of young children.

In Abyssinia there exists, according to Pearce, a belief that men are occasionally changed into hyenas--the wolves of that country--but this sad privilege is limited to workers in clay and iron, called Booda among the Amharas, who wear a gold earring of special form as a distinction from other inferior castes.

It will thus be seen that, like all other varieties of possession, zoanthropy also is simply a kind of insanity, and our amusement at the marvelous conduct of werewolves will vanish, if we recall the entire change produced in man by the loss of reason. In that sad condition he endures fatigue, cold or heat, and hunger as no healthy man ever can learn to do; he does not mind the severest castigation, for his body is almost insensible, it ceases to be susceptible to contagious diseases and requires, in sickness, double or treble doses of medicine. If we once know the precise nature of an insane person's hallucination, his actions will be apt to appear quite consistent, and thus lycanthropy also not only produces the fine connection of a change into a wolf, but causes the sufferer to conduct himself in all his ways like the animal which he represents.

VIII.

MAGNETISM.

"Great is the power of the hand."

--ST. AUGUSTINE, _Op._, iv. 487.

Mesmer, who was the first to make the anæsthetic effects of certain passages of the hand over the bodies of patients known to the public, sought originally to explain them by the agency of electricity; but as early as 1773 he ascribed them to magnetism. From that day he employed magnets, and by passing them over the affected parts of his patients, he performed remarkable cures for many years in the city of Vienna. He looked upon the magnet as the physician, which cured the patient in the same way in which it attracted iron. Soon after, however, he became acquainted with the famous Father Gassner, of Ratisbon, who had obtained precisely the same results, without a magnet, by simple manipulations, and, henceforth, he also treated his patients with the hand only; but he retained the old name, looking now upon himself, and others who were endowed in the same manner, as possessing the powers of a strong magnet. In the meantime one of his pupils, the Marquis de Puységur, had quite accidentally discovered the peculiar nature of somnambulism, and with rare foresight profited by the moments of clear consciousness which at times interrupted the trance, in order to learn from his patients themselves the means of curing their diseases. He had from that moment devoted all the leisure of his life to the study of these singular but most beneficial phenomena, employing only the simplest manipulations in place of the more exciting means used by Mesmer, and doing an immense amount of good by his judicious cures.

Mesmer, in the course of time, adopted the better method of his former pupil, and now his system was complete. He used magnetism for purely practical purposes: he cured diseases by throwing well-qualified persons into the peculiar sleep produced by magnetizing them, and availed himself of the effects of this half-sleep upon their varied constitutions, for his curative purposes. At the same time, however, he ascribed the influence which he claimed to have over persons whom he had thus magnetized, to a most delicate, all-pervading medium; this, he maintained, was the sole cause of motion, light, heat, and life itself in the universe, and this he stated he was communicating by his process of magnetizing in a sufficient degree to his patients to produce startling but invariably beneficial results. It is well known how his removal from Vienna, where he had begun his remarkable career, to Paris, increased in almost equal proportions the number of enthusiastic admirers, and of bitter adversaries. In spite of an unfavorable judgment rendered by a committee of the Academy in 1784, his new doctrines spread rapidly through all the provinces; so-called Harmonic Societies were formed in almost every town, and numerous institutions sprang up founded upon the new system of magnetizing patients. It is curious that of the nine members of that committee, among whom Franklin was not the least renowned, only one, the great savant Jussieu, refused to sign the report "because it was founded upon a few isolated facts," and sent in a separate memoir, in which he described animal heat as the universal agent of life. Equally curious objections were made by others; thus in another report of the Academy, the king was requested to prohibit the practice of magnetism, because it was "dangerous to the morals of the people," and in the great hospital of the Charité, magnetic treatment was forbidden, because "the new system had caused for a long time warm discussions between the best informed men of science!" Urged by repeated petitions, the Academy appointed, in 1825, a second committee to investigate the matter, which finally reported a firm conviction of the genuineness and efficacy of magnetism, and recommended a further examination of this important branch of psychology and natural science. A permanent committee was thereupon directed to take charge of the matter, before which a very large number of important facts were authenticated; but in 1840, and subsequently, once more, unfavorable reports were laid before the august body and adopted by small majorities.

In England magnetism met with fierce and violent opposition, the faculty being no little incensed by this new and unexpected competitor for fees and reputation. Dr. Elliotson, a professor in the University of London, and director of a large hospital, had actually to give up his place, because of the hostility engendered by his advocacy of the new doctrine. Afterwards the controversy, though by no means less bitter, was carried on with more courtesy, and the subject received, on the whole, all the attention it deserved. Germany alone has legally sanctioned magnetism as a scientific method within the range of the healing art, and the leading powers, like Prussia, Austria, and Saxony, have admitted its practice in public hospitals. Unfortunately, much deception and imposture appeared from the beginning in company with the numerous genuine cases, and led many eminent men to become skeptics. The Russian government has limited the permission to practice by magnetic cure to "well-informed" physicians; but the Holy Curia, the pope's authority, after admitting magnetism, first as a well-established fact, has subsequently prohibited it by a decree of the Inquisition (21st April, 1841) as conducive to "infidelity and immorality." In spite of all these obstacles, magnetism, in its various branches of somnambulism and clairvoyance, of mesmerism and hypnotism, is universally acknowledged as a valuable doctrine, and has led to the publication of a copious literature.

Magnetizers claim--and not without some show of reason--that their art was not unknown to antiquity, and is especially referred to in Holy Writ. They rest their claim upon the importance which has from time immemorial been ascribed to the action of the hand as producing visions and imparting the gift of prophecy. When Elisha was called upon to predict the issue of the war against Moab, he sent for a minstrel, "and it came to pass, when the minstrel played, that the _hand_ of the Lord came upon him." (2 Kings iii. 15.) In like manner "the _hand_ of the Lord was upon Ezekiel" among the captives by the river of Cheber and he prophesied (Ezekiel i. 3); years after he says again: "The _hand_ of the Lord was upon me in the evening" (xxxiii. 22), and once more: "the _hand_ of the Lord was upon me" (xl. 1). It is evident that according to biblical usage in these cases the manner of acting attributed to God is described after the usage prevailing among men, and that the "hand upon men" represented the usual method of causing them to fall into a trance. But this placing the hand upon a person was by no means confined to cases of visions; it was employed also in blessings and in sacrifices, in consecrations and miraculous cures. Daniel felt a hand touching him, which "set me upon my knees and the palms of my hands" (Dan. x. 10), while soon after the same hand "strengthened him" (17); and even in the New Testament a high privilege is expressed by the words: "The _hand_ of the Lord was with him." (Luke i. 66.) In other cases a finger is substituted for the hand, as when the magicians of Pharaoh said: "This is the finger of God" (Exodus viii. 19), and the two tables of testimony are said to have been "written with the finger of God" (Exodus xxxi. 18); in the same manner Christ said: "If I with the finger of God cast out devils." (Luke xi. 20.) What makes this reference to finger and hand in Eastern magic and in biblical language peculiarly interesting is the fact that neither Greeks nor Romans ever referred in like manner to such an agency. It is evident that these nations, possessing the ancient wisdom of the East and the revealed knowledge of the chosen people, were alone fully acquainted with the power which the hand of man can exercise under peculiar circumstances, and hence looked upon it in God also, as the instrument by which visions were caused and miracles performed. Hence, no doubt, also the mysterious hand, which from time immemorial has been used as one of the emblems of supreme power, often called the hand of justice, but evidently emblematic of the "hand of God," which rests upon the monarch who rules "by the grace of God." Magnetizers connect all these uses made of the hand with their own method, which consists almost invariably in certain passes made with the whole hand or with one or more fingers.