O ’t is a fearful thing to be no more.
Or if to be, to wander after death!
To walk as spirits do, in brakes all day,
And, when the darkness comes, to glide in paths
That lead to graves; and in the silent vault,
Where lies your own pale shroud, to hover o’er it,
Striving to enter your forbidden corpse.
Dismal as such a sight would be, he assured us that it was formerly a frequent thing for persons to make the necessary vigils. He had known more than one instance in his time. One old woman, who pretended to have seen this phantom procession, was an object of great awe for the whole year afterwards, and caused much uneasiness and mischief. If she shook her head mysteriously at a person, it was like a death-warrant; and she had nearly caused the death of a sick person, by looking ruefully in at the window.
There was also an old man, not many years since, of a sullen, melancholy temperament, who had kept two vigils, and began to excite some talk in the village, when, fortunately for the public comfort, he died shortly after his third watching; very probably from a cold that he had taken, as the night was tempestuous. It was reported about the village, however, that he had seen his own phantom pass by him into the church.
This led to the mention of another superstition of an equally strange and melancholy kind, which, however, is chiefly confined to Wales. It is respecting what are called corpse-candles, little wandering fires, of a pale bluish light, that move about like tapers in the open air, and are supposed to designate the way some corpse is to go. One was seen at Lanyler, late at night, hovering up and down, along the bank of the Istwith, and was watched by the neighbours until they were tired, and went to bed. Not long afterwards there came a comely country lass, from Montgomeryshire, to see her friends, who dwelt on the opposite side of the river. She thought to ford the stream at the very place where the light had been first seen, but was dissuaded on account of the height of the flood. She walked to and fro along the bank, just where the candle had moved, waiting for the subsiding of the water. She at length endeavored to cross, but the poor girl was drowned in the attempt.1
There was something mournful in this little anecdote of rural superstition, that seemed to affect all the listeners. Indeed, it is curious to remark how completely a conversation of the kind will absorb the attention of a circle, and sober down its gayety, however boisterous. By degrees I noticed that every one was leaning forward over the table, with eyes earnestly fixed upon the parson; and at the mention of corpse-candles which had been seen about the chamber of a young lady who died on the eve of her wedding-day, Lady Lillycraft turned pale.
I have witnessed the introduction of stories of the kind into various evening circles; they were often commenced in jest, and listened to with smiles; but I never knew the most gay or the most enlightened of audiences, that were not, if the conversation continued for any length of time, completely and solemnly interested in it. There is, I believe, a degree of superstition lurking in every mind; and I doubt if any one can thoroughly examine all his secret notions and impulses, without detecting it, hidden, perhaps, even from himself. It seems, in fact, to be a part of our nature, like instinct in animals, acting independently of our reason. It is often found existing in lofty natures, especially those that are poetical and aspiring. A great and extraordinary poet of our day, whose life and writings evince a mind subject to powerful exaltations, is said to believe in omens and secret intimations. Cæsar, it is well known, was greatly under the influence of such belief; and Napoleon had his good and evil days, and his presiding star.
As to the worthy parson, I have no doubt that he is strongly inclined to superstition. He is naturally credulous, and passes so much of his time searching out popular traditions and supernatural tales, that his mind has probably become infected by them. He has lately been immersed in the Demonolatria of Nicholas Remigus, concerning supernatural occurrences in Lorraine, and the writings of Joachimus Camerius, called by Vossius the Phœnix of Germany; and he entertains the ladies with stories from them, that make them almost afraid to go to bed at night. I have been charmed myself with some of the wild little superstitions which he has adduced from Blefkénius, Scheffer, and others, such as those of the Laplanders about the domestic spirits which wake them at night, and summon them to go and fish; of Thor, the deity of thunder, who has power of life and death, health and sickness, and who, armed with the rainbow, shoots his arrows at those evil demons that live on the tops of rocks and mountains, and infest the lakes; of the Jubles or Juhlafolket, vagrant troops of spirits, which roam the air, and wander up and down by forests and mountains, and the moonlight sides of hills.
The parson never openly professes his belief in ghosts, but I have remarked that he has a suspicious way of pressing great names into the defence of supernatural doctrines, and making philosophers and saints fight for him. He expatiates at large on the opinions of the ancient philosophers about larves, or nocturnal phantoms, the spirits of the wicked, which wandered like exiles about the earth; and about those spiritual beings which abode in the air, but descended occasionally to earth, and mingled among mortals, acting as agents between them and the gods. He quotes also from Philo the rabbi, the contemporary of the apostles, and, according to some, the friend of St. Paul, who says that the air is full of spirits of different ranks; some destined to exist for a time in mortal bodies, from which being emancipated, they pass and repass between heaven and earth, as agents or messengers in the service of the deity.
But the worthy little man assumes a bolder tone, when he quotes from the fathers of the church; such as St. Jerome, who gives it as the opinion of all the doctors, that the air is filled with powers opposed to each other; and Lactantius, who says that corrupt and dangerous spirits wander over the earth, and seek to console themselves for their own fall by effecting the ruin of the human race; and Clemens Alexandrinus, who is of opinion that the souls of the blessed have knowledge of what passes among men, the same as angels have.
I am now alone in my chamber, but these themes have taken such hold of my imagination, that I cannot sleep. The room in which I sit is just fitted to foster such a state of mind. The walls are hung with tapestry, the figures of which are faded, and look like unsubstantial shapes melting away from sight. Over the fire-place is the portrait of a lady, who, according to the housekeeper’s tradition, pined to death for the loss of her lover in the battle of Blenheim. She has a most pale and plaintive countenance, and seems to fix her eyes mournfully upon me. The family have long since retired. I have heard their steps die away, and the distant doors clap to after them. The murmur of voices, and the peal of remote laughter, no longer reach the ear. The clock from the church, in which so many of the former inhabitants of this house lie buried, has chimed the awful hour of midnight.
I have sat by the window and mused upon the dusky landscape, watching the lights disappearing, one by one, from the distant village; and the moon rising in her silent majesty, and leading up all the silver pomp of heaven. As I have gazed upon these quiet groves and shadowy lawns, silvered over, and imperfectly lighted by streaks of dewy moonshine, my mind has been crowded by “thick-coming fancies” concerning those spiritual beings which
“———walk the earth
Unseen, both when we wake and when we sleep.”
Are there, indeed, such beings? Is this space between us and the deity filled up by innumerable orders of spiritual beings, forming the same gradations between the human soul and divine perfection, that we see prevailing from humanity downwards to the meanest insect? It is a sublime and beautiful doctrine, inculcated by the early fathers, that there are guardian angels appointed to watch over cities and nations; to take care of the welfare of good men, and to guard and guide the steps of helpless infancy. “Nothing,” says St. Jerome, “gives up a greater idea of the dignity of our soul, than that God has given each of us, at the moment of our birth, an angel to have care of it.”
Even the doctrine of departed spirits returning to visit the scenes and beings which were dear to them during the body’s existence, though it has been debased by the absurd superstitions of the vulgar, in itself is awfully solemn and sublime.
However lightly it may be ridiculed, yet the attention involuntarily yielded to it whenever it is made the subject of serious discussion; its prevalence in all ages and countries, and even among newly-discovered nations, that have had no previous interchange of thought with other parts of the world, prove it to be one of those mysteries, and almost instinctive beliefs, to which, if left to ourselves, we should naturally incline.
In spite of all the pride of reason and philosophy, a vague doubt will still lurk in the mind, and perhaps will never be perfectly eradicated; as it is concerning a matter that does not admit of positive demonstration. Every thing connected with our spiritual nature is full of doubt and difficulty. “We are fearfully and wonderfully made;” we are surrounded by mysteries, and we are mysteries even to ourselves. Who yet has been able to comprehend and describe the nature of the soul, its connection with the body, or in what part of the frame it is situated? We know merely that it does exist; but whence it came, and when it entered into us, and how it is retained, and where it is seated, and how it operates, are all matters of mere speculation, and contradictory theories. If, then, we are thus ignorant of this spiritual essence, even while it forms a part of ourselves, and is continually present to our consciousness, how can we pretend to ascertain or to deny its powers and operations when released from its fleshy prison-house? It is more the manner, therefore, in which this superstition has been degraded, than its intrinsic absurdity, that has brought it into contempt. Raise it above the frivolous purposes to which it has been applied, strip it of the gloom and horror with which it has been surrounded, and there is none of the whole circle of visionary creeds that could more delightfully elevate the imagination, or more tenderly affect the heart. It would become a sovereign comfort at the bed of death, soothing the bitter tear wrung from us by the agony of our mortal separation. What could be more consoling than the idea, that the souls of those whom we once loved were permitted to return and watch over our welfare?—that affectionate and guardian spirits sat by our pillows when we slept, keeping a vigil over our most helpless hours?—that beauty and innocence which had languished into the tomb, yet smiled unseen around us, revealing themselves in those blest dreams wherein we live over again the hours of past endearment? A belief of this kind would, I should think, be a new incentive to virtue; rendering us circumspect even in our most secret moments, from the idea that those we once loved and honoured were invisible witnesses of all our actions.
It would take away, too, from that loneliness and destitution which we are apt to feel more and more as we get on in our pilgrimage through the wilderness of this world, and find that those who set forward with us, lovingly and cheerily, on the journey, have, one by one, dropped away from our side. Place the superstition in this light, and I confess I should like to be a believer in it. I see nothing in it that is incompatible with the tender and merciful nature of our religion, nor revolting to the wishes and affections of the heart.
There are departed beings that I have loved as I never again shall love in this world;—that have loved me as I never again shall be loved! If such beings do ever retain in their blessed spheres the attachments which they felt on earth—if they take an interest in the poor concerns of transient mortality, and are permitted to hold communion with those whom they have loved on earth, I feel as if now, at this deep hour of night, in this silence and solitude, I could receive their visitation with the most solemn, but unalloyed delight.
In truth, such visitations would be too happy for this world; they would be incompatible with the nature of this imperfect state of being. We are here placed in a mere scene of spiritual thraldom and restraint. Our souls are shut in and limited by bounds and barriers; shackled by mortal infirmities, and subject to all the gross impediments of matter. In vain would they seek to act independently of the body, and to mingle together in spiritual intercourse. They can only act here through their fleshy organs. Their earthly loves are made up of transient embraces and long separations. The most intimate friendship, of what brief and scattered portions of time does it consist! We take each other by the hand, and we exchange a few words and looks of kindness, and we rejoice together for a few short moments and then days, months, years intervene, and we see and know nothing of each other. Or, granting that we dwell together for the full season of this our mortal life, the grave soon closes its gates between us, and then our spirits are doomed to remain in separation and widowhood; until they meet again in that more perfect state of being, where soul will dwell with soul in blissful communion, and there will be neither death, nor absence, nor any thing else to interrupt our felicity.
According to Eleazer, the ministering angels said to the Deity, “What is there in man, that thou makest him of such importance? Is he any thing else than vanity? for he can scarcely reason a little on terrestrial things.” To which God replied, “Do you imagine that I will be exalted and glorified only by you here above? I am the same below that I am here. Who is there among you that can call all the creatures by their names?” There was none found among them that could do so. At that moment Adam arose, and called all the creatures by their names. Seeing which, the ministering angels said among themselves, “Let us consult together how we may cause Adam to sin against the Creator, otherwise he will not fail to become our master.”
Sammaël, who was a great prince in the heavens, was present at this council, with the saints of the first order, and the seraphim of six bands. Sammaël chose several out of the twelve orders to accompany him, and descended below, for the purpose of visiting all the creatures which God had created. He found none more cunning and more fit to do evil than the serpent.
The Rabbi then treats of the seduction and the fall of man; of the consequent fall of the demon, and the punishment which God inflicted on Adam, Eve, and the serpent. “He made them all come before him; pronounced nine maledictions on Adam and Eve, and condemned them to suffer death; and he precipitated Sammaël and all his band from heaven. He cut off the feet of the serpent, which had before the figure of a camel (Sammaël having been mounted on him), and he cursed him among all beasts and animals.”
1. Aubrey’s Miscel. [back]