“As a rule he said very little to me about these subjects, as he knew I did not approve of them, and on this occasion I did not fail to scold him, and to point out the folly of being amused by such things, especially at a time when his attention should be occupied with more serious matters. ‘Oh, but I have only told you half,’ he replied; ‘that was just the beginning,’ and then he went on to say that, encouraged by the exactitude of the little girl’s description of Madame de Nancre’s room, he resolved to put to her a more important question, namely, as to the scene that would occur at the death of the king. The child had never seen any one who was about the court, and had never even heard of Versailles, but she described exactly and at great length the king’s bedroom at Versailles and all the furniture which was in fact there at the date of his death. She gave every detail as to the bed, and cried out on recognising, in the arms of Madame de Ventadour, a little child decorated with an order whom she had seen at the house of Mademoiselle la Sery; and again at the sight of M. le duc d’Orléans. From her account, Madame de Maintenon, Fagon with his odd face, Madame la duchesse d’Orléans, Madame la duchesse, Madame la princesse de Conti, besides other princes and nobles, and even the valets and servants were all present at the king’s deathbed. Then she paused, and M. le duc d’Orléans, surprised that she had never mentioned Monseigneur, Monsieur le duc de Bourgogne, Madame la duchesse de Bourgogne, nor M. le duc de Berri, inquired if she did not see such and such people answering to their description. She persisted that she did not, and went over the others for the second time. This astonished M. le duc d’Orléans deeply, as well as myself, and we were at a loss to explain it, but the event proved that the child was perfectly right. This séance took place in 1706. These four members of the royal family were then full of health and strength; and they all died before the king. It was the same thing with M. le prince, M. le duc, and M. le prince de Conti, whom she likewise did not see, though she beheld the children of the two last named; M. du Maine, his own (Orléans), and M. le comte de Toulouse. But of course this fact was unknown till eight years after.”

Science may conceivably come to study crystal visions, but veracious crystal visions will be treated like veracious dreams. That is to say, they will be explained as the results of a chance coincidence between the unknown fact and the vision, or of imposture, conscious or unconscious, or of confusion of memory, or the fact of the crystal vision will be simply denied. Thus a vast number of well-authenticated cases of veracious visions will be required before science could admit that it might be well to investigate hitherto unacknowledged faculties of the human mind. The evidence can never be other than the word of the seer, with whatever value may attach to the testimony of those for whom he “sees,” and describes, persons and places unknown to himself. The evidence of individuals as to their own subjective experiences is accepted by psychologists in other departments of the study. 34

CHAPTER IV

Veracious Waking Hallucinations not recognised by Science; or explained by Coincidence, Imposture, False Memory. A Veracious Hallucination popularly called a Wraith or Ghost. Example of Unveracious Hallucination. The Family Coach. Ghosts’ Clothes and other Properties and Practices; how explained. Case of Veracious Hallucination. Riding Home from Mess. Another Case. The Bright Scar. The Vision and the Portrait. Such Stories not usually believed. Cases of Touch: The Restraining Hand. Of Hearing: The Benedictine’s Voices; The Voice in the Bath-room. Other “Warnings”. The Maoris. The Man at the Lift. Appearances Coincident with Death. Others not Coincident with Anything.

In “crystal-gazing” anybody can make experiments for himself and among such friends as he thinks he can trust. They are hallucinations consciously sought for, and as far as possible, provoked or induced by taking certain simple measures. Unsought, spontaneous waking hallucinations, according to the result of Mr. Galton’s researches, though not nearly so common as dreams, are as much facts of sane mental experience. Now every ghost or wraith is a hallucination. You see your wife in the dining-room when she really is in the drawing-room; you see your late great-great-grandfather anywhere. Neither person is really present. The first appearance in popular language is a “wraith”; the second is a “ghost” in ordinary speech. Both are hallucinations.

So far Mr. Galton would go, but mark what follows! Everybody allows the existence of dreams, but comparatively few believe in dream stories of veracious dreams. So every scientific man believes in hallucinations, 35 but few believe in veracious hallucinations. A veracious hallucination is, for our purpose, one which communicates (as veracious dreams do) information not otherwise known, or, at least, not known to the knower to be known. The communication of the knowledge may be done by audible words, with or without an actual apparition, or with an apparition, by words or gestures. Again, if a hallucination of Jones’s presence tallies with a great crisis in Jones’s life, or with his death, the hallucination is so far veracious in that, at least, it does not seem meaningless. Or if Jones’s appearance has some unwonted feature not known to the seer, but afterwards proved to be correct in fact, that is veracious. Next, if several persons successively in the same place, or simultaneously, have a similar hallucination not to be accounted for physically, that is, if not a veracious, a curious hallucination. Once more, if a hallucinatory figure is afterwards recognised in a living person previously unknown, or a portrait previously unseen, that (if the recognition be genuine) is a veracious hallucination. The vulgar call it a wraith of the living, or a ghost of the dead.

Here follow two cases. The first, The Family Coach, 36 gave no verified intelligence, and would be styled a “subjective hallucination”. The second contributed knowledge of facts not previously known to the witness, and so the vulgar would call it a ghost. Both appearances were very rich and full of complicated detail. Indeed, any ghost that wears clothes is a puzzle. Nobody but savages thinks that clothes have ghosts, but Tom Sawyer conjectures that ghosts’ clothes “are made of ghost stuff”.

As a rule, not very much is seen of a ghost; he is “something of a shadowy being”. Yet we very seldom hear of a ghost stark naked; that of Sergeant Davies, murdered in 1749, is one of three or four examples in civilised life. 37 Hence arises the old question, “How are we to account for the clothes of ghosts?” One obvious reply is that there is no ghost at all, only a hallucination. We do not see people naked, as a rule, in our dreams; and hallucinations, being waking dreams, conform to the same rule. If a ghost opens a door or lifts a curtain in our sight, that, too, is only part of the illusion. The door did not open; the curtain was not lifted. Nay, if the wrist or hand of the seer is burned or withered, as in a crowd of stories, the ghost’s hand did not produce the effect. It was produced in the same way as when a hypnotised patient is told that “his hand is burned,” his fancy then begets real blisters, or so we are informed, truly or not. The stigmata of St. Francis and others are explained in the same way. 38 How ghosts pull bedclothes off and make objects fly about is another question: in any case the ghosts are not seen in the act.

Thus the clothes of ghosts, their properties, and their actions affecting physical objects, are not more difficult to explain than a naked ghost would be, they are all the “stuff that dreams are made of”. But occasionally things are carried to a great pitch, as when a ghost drives off in a ghostly dogcart, with a ghostly horse, whip and harness. Of this complicated kind we give two examples; the first reckons as a “subjective,” the second as a veracious hallucination.

THE OLD FAMILY COACH

A distinguished and accomplished country gentleman and politician, of scientific tastes, was riding in the New Forest, some twelve miles from the place where he was residing. In a grassy glade he discovered that he did not very clearly know his way to a country town which he intended to visit. At this moment, on the other side of some bushes a carriage drove along, and then came into clear view where there was a gap in the bushes. Mr. Hyndford saw it perfectly distinctly; it was a slightly antiquated family carriage, the sides were in that imitation of wicker work on green panel which was once so common. The coachman was a respectable family servant, he drove two horses: two old ladies were in the carriage, one of them wore a hat, the other a bonnet. They passed, and then Mr. Hyndford, going through the gap in the bushes, rode after them to ask his way. There was no carriage in sight, the avenue ended in a cul-de-sac of tangled brake, and there were no traces of wheels on the grass. Mr. Hyndford rode back to his original point of view, and looked for any object which could suggest the illusion of one old-fashioned carriage, one coachman, two horses and two elderly ladies, one in a hat and one in a bonnet. He looked in vain – and that is all!

Nobody in his senses would call this appearance a ghostly one. The name, however, would be applied to the following tale of

RIDING HOME FROM MESS

In 1854, General Barter, C.B., was a subaltern in the 75th Regiment, and was doing duty at the hill station of Murree in the Punjaub. He lived in a house built recently by a Lieutenant B., who died, as researches at the War Office prove, at Peshawur on 2nd January, 1854. The house was on a spur of the hill, three or four hundred yards under the only road, with which it communicated by a “bridle path,” never used by horsemen. That path ended in a precipice; a footpath led into the bridle path from Mr. Barter’s house.

One evening Mr. Barter had a visit from a Mr. and Mrs. Deane, who stayed till near eleven o’clock. There was a full moon, and Mr. Barter walked to the bridle path with his friends, who climbed it to join the road. He loitered with two dogs, smoking a cigar, and just as he turned to go home, he heard a horse’s hoofs coming down the bridle path. At a bend of the path a tall hat came into view, then round the corner, the wearer of the hat, who rode a pony and was attended by two native grooms. “At this time the two dogs came, and crouching at my side, gave low frightened whimpers. The moon was at the full, a tropical moon, so bright that you could see to read a newspaper by its light, and I saw the party above me advance as plainly as if it were noon-day; they were above me some eight or ten feet on the bridle road… On the party came… and now I had better describe them. The rider was in full dinner dress, with white waistcoat and a tall chimney-pot hat, and he sat on a powerful hill pony (dark-brown, with black mane and tail) in a listless sort of way, the reins hanging loosely from both hands.” Grooms led the pony and supported the rider. Mr. Barter, knowing that there was no place they could go to but his own house, cried “Quon hai

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Principles of Psychology, vol. ii., p. 115. By Professor William James, Harvard College, Macmillan’s, London, 1890. The physical processes believed to be involved, are described on pp. 123, 124 of the same work.

Op. cit., ii., 130.

Story received from Miss – ; confirmed on inquiry by Drumquaigh.

Phantasms of the Living, ii., 382.

To “send” a dream the old Egyptians wrote it out and made a cat swallow it!

See “Queen Mary’s Jewels” in chapter ii.

Narrated by Mrs. Herbert.

Story confirmed by Mr. A.

This child had a more curious experience. Her nurse was very ill, and of course did not sleep in the nursery. One morning the little girl said, “Macpherson is better, I saw her come in last night with a candle in her hand. She just stooped over me and then went to Tom” (a younger brother) “and kissed him in his sleep.” Macpherson had died in the night, and her attendants, of course, protested ignorance of her having left her deathbed.

Story received from Lady X. See another good case in Proceedings of the Psychical Society, vol. xi., 1895, p. 397. In this case, however, the finder was not nearer than forty rods to the person who lost a watch in long grass. He assisted in the search, however, and may have seen the watch unconsciously, in a moment of absence of mind. Many other cases in Proceedings of S.P.R.

Story received in a letter from the dreamer.

Augustine. In Library of the Fathers, XVII. Short Treatises, pp. 530-531.

St. Augustine, De Cura pro Mortuis.

The professor is not sure whether he spoke English or German.

From Some Account of the Conversion of the late William Hone, supplied by some friend of W. H. to compiler. Name not given.

What is now called “mental telegraphy” or “telepathy” is quite an old idea. Bacon calls it “sympathy” between two distant minds, sympathy so strong that one communicates with the other without using the recognised channels of the senses. Izaak Walton explains in the same way Dr. Donne’s vision, in Paris, of his wife and dead child. “If two lutes are strung to an exact harmony, and one is struck, the other sounds,” argues Walton. Two minds may be as harmoniously attuned and communicate each with each. Of course, in the case of the lutes there are actual vibrations, physical facts. But we know nothing of vibrations in the brain which can traverse space to another brain.

Many experiments have been made in consciously transferring thoughts or emotions from one mind to another. These are very liable to be vitiated by bad observation, collusion and other causes. Meanwhile, intercommunication between mind and mind without the aid of the recognised senses – a supposed process of “telepathy” – is a current explanation of the dreams in which knowledge is obtained that exists in the mind of another person, and of the delusion by virtue of which one person sees another who is perhaps dying, or in some other crisis, at a distance. The idea is popular. A poor Highland woman wrote to her son in Glasgow: “Don’t be thinking too much of us, or I shall be seeing you some evening in the byre”. This is a simple expression of the hypothesis of “telepathy” or “mental telegraphy”.

Perhaps among such papers as the Casket Letters, exhibited to the Commission at Westminster, and “tabled” before the Scotch Privy Council.

To Joseph himself she bequeathed the ruby tortoise given to her by his brother. Probably the diamonds were not Rizzio’s gift.

Boismont was a distinguished physician and “Mad Doctor,” or “Alienist”. He was also a Christian, and opposed a tendency, not uncommon in his time, as in ours, to regard all “hallucinations” as a proof of mental disease in the “hallucinated”.

S.P.R., v., 324.

Ibid., 324.

Proceedings of the Society for Psychical Research, vol. v., pp. 324, 325.

Proceedings, S.P.R., vol. xi., p. 495.

Signed by Mr. Cooper and the Duchess of Hamilton.

See Galton, Inquiries into Human Faculty, p. 91.

Proceedings, S.P.R., vol. xi., p. 522.

The case was reported in the Herald (Dubuque) for 12th February, 1891. It was confirmed by Mr. Hoffman, by Mr. George Brown and by Miss Conley, examined by the Rev. Mr. Crum, of Dubuque. —Proceedings, S.P.R., viii., 200-205. Pat Conley, too, corroborated, and had no theory of explanation. That the girl knew beforehand of the dollars is conceivable, but she did not know of the change of clothes.

Told by the nobleman in question to the author.

The author knows some eight cases among his friends of a solitary meaningless hallucination like this.

As to the fact of such visions, I have so often seen crystal gazing, and heard the pictures described by persons whose word I could not doubt, men and women of unblemished character, free from superstition, that I am obliged to believe in the fact as a real though hallucinatory experience. Mr. Clodd attributes it to disorder of the liver. If no more were needed I could “scry” famously!

Facts attested and signed by Mr. Baillie and Miss Preston.

Story told to me by both my friends and the secretary.

Mémoires, v., 120. Paris, 1829.

Readers curious in crystal-gazing will find an interesting sketch of the history of the practice, with many modern instances, in Proceedings, S.P.R., vol. v., p. 486, by “Miss X.”. There are also experiments by Lord Stanhope and Dr. Gregory in Gregory’s Letters on Animal Magnetism, p. 370 (1851). It is said that, as sights may be seen in a glass ball, so articulate voices, by a similar illusion, can be heard in a sea shell, when

“It remembers its august abodes,

And murmurs as the ocean murmurs there”.

A set of scientific men, as Lélut and Lombroso, seem to think that a hallucination stamps a man as mad. Napoleon, Socrates, Pascal, Jeanne d’Arc, Luther were all lunatics. They had lucid intervals of considerable duration, and the belief in their lunacy is peculiar to a small school of writers.

A crowd of phantom coaches will be found in Messrs. Myers and Gurney’s Phantasms of the Living.

See The Slaying of Sergeant Davies of Guise’s.

Principles of Psychology, by Prof. James of Harvard, vol. ii., p. 612. Charcot is one of sixteen witnesses cited for the fact.

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