The Book of Dreams and Ghosts

The Book of Dreams and Ghosts
Andrew Lang

Andrew Lang

The Book of Dreams and Ghosts

PREFACE TO THE NEW IMPRESSION

Since the first edition of this book appeared (1897) a considerable number of new and startling ghost stories, British, Foreign and Colonial, not yet published, have reached me. Second Sight abounds. Crystal Gazing has also advanced in popularity. For a singular series of such visions, in which distant persons and places, unknown to the gazer, were correctly described by her, I may refer to my book, The Making of Religion (1898). A memorial stone has been erected on the scene of the story called “The Foul Fords” (p. 269), so that tale is likely to endure in tradition.

July, 1899.

PREFACE TO THE FIRST EDITION

The chief purpose of this book is, if fortune helps, to entertain people interested in the kind of narratives here collected. For the sake of orderly arrangement, the stories are classed in different grades, as they advance from the normal and familiar to the undeniably startling. At the same time an account of the current theories of Apparitions is offered, in language as free from technicalities as possible. According to modern opinion every “ghost” is a “hallucination,” a false perception, the perception of something which is not present.

It has not been thought necessary to discuss the psychological and physiological processes involved in perception, real or false. Every “hallucination” is a perception, “as good and true a sensation as if there were a real object there. The object happens not to be there, that is all.” [1 - 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.] We are not here concerned with the visions of insanity, delirium, drugs, drink, remorse, or anxiety, but with “sporadic cases of hallucination, visiting people only once in a lifetime, which seems to be by far the most frequent type”. “These,” says Mr. James, “are on any theory hard to understand in detail. They are often extraordinarily complete; and the fact that many of them are reported as veridical, that is, as coinciding with real events, such as accidents, deaths, etc., of the persons seen, is an additional complication of the phenomenon.” [2 - Op. cit., ii., 130.] A ghost, if seen, is undeniably so far a “hallucination” that it gives the impression of the presence of a real person, in flesh, blood, and usually clothes. No such person in flesh, blood, and clothes, is actually there. So far, at least, every ghost is a hallucination, “that” in the language of Captain Cuttle, “you may lay to,” without offending science, religion, or common-sense. And that, in brief, is the modern doctrine of ghosts.

The old doctrine of “ghosts” regarded them as actual “spirits” of the living or the dead, freed from the flesh or from the grave. This view, whatever else may be said for it, represents the simple philosophy of the savage, which may be correct or erroneous. About the time of the Reformation, writers, especially Protestant writers, preferred to look on apparitions as the work of deceitful devils, who masqueraded in the aspect of the dead or living, or made up phantasms out of “compressed air”. The common-sense of the eighteenth century dismissed all apparitions as “dreams” or hoaxes, or illusions caused by real objects misinterpreted, such as rats, cats, white posts, maniacs at large, sleep-walkers, thieves, and so forth. Modern science, when it admits the possibility of occasional hallucinations in the sane and healthy, also admits, of course, the existence of apparitions. These, for our purposes, are hallucinatory appearances occurring in the experience of people healthy and sane. The difficulty begins when we ask whether these appearances ever have any provoking mental cause outside the minds of the people who experience them – any cause arising in the minds of others, alive or dead. This is a question which orthodox psychology does not approach, standing aside from any evidence which may be produced.

This book does not pretend to be a convincing, but merely an illustrative collection of evidence. It may, or may not, suggest to some readers the desirableness of further inquiry; the author certainly does not hope to do more, if as much.

It may be urged that many of the stories here narrated come from remote times, and, as the testimony for these cannot be rigidly studied, that the old unauthenticated stories clash with the analogous tales current on better authority in our own day. But these ancient legends are given, not as evidence, but for three reasons: first, because of their merit as mere stories; next, because several of them are now perhaps for the first time offered with a critical discussion of their historical sources; lastly, because the old legends seem to show how the fancy of periods less critical than ours dealt with such facts as are now reported in a dull undramatic manner. Thus (1) the Icelandic ghost stories have peculiar literary merit as simple dramatic narratives. (2) Every one has heard of the Wesley ghost, Sir George Villiers’s spectre, Lord Lyttelton’s ghost, the Beresford ghost, Mr. Williams’s dream of Mr. Perceval’s murder, and so forth. But the original sources have not, as a rule, been examined in the ordinary spirit of calm historical criticism, by aid of a comparison of the earliest versions in print or manuscript. (3) Even ghost stories, as a rule, have some basis of fact, whether fact of hallucination, or illusion, or imposture. They are, at lowest, “human documents”. Now, granting such facts (of imposture, hallucination, or what you will), as our dull, modern narratives contain, we can regard these facts, or things like these, as the nuclei which our less critical ancestors elaborated into their extraordinary romances. In this way the belief in demoniacal possession (distinguished, as such, from madness and epilepsy) has its nucleus, some contend, in the phenomena of alternating personalities in certain patients. Their characters, ideas, habits, and even voices change, and the most obvious solution of the problem, in the past, was to suppose that a new alien personality – a “devil” – had entered into the sufferer.

Again, the phenomena occurring in “haunted houses” (whether caused, or not, by imposture or hallucination, or both) were easily magnified into such legends as that of Grettir and Glam, and into the monstrosities of the witch trials. Once more the simple hallucination of a dead person’s appearance in his house demanded an explanation. This was easily given by evolving a legend that he was a spirit, escaped from purgatory or the grave, to fulfil a definite purpose. The rarity of such purposeful ghosts in an age like ours, so rich in ghost stories, must have a cause. That cause is, probably, a dwindling of the myth-making faculty.

Any one who takes these matters seriously, as facts in human nature, must have discovered the difficulty of getting evidence at first hand. This arises from several causes. First, the cock-sure common-sense of the years from 1660 to 1850, or so, regarded every one who had experience of a hallucination as a dupe, a lunatic, or a liar. In this healthy state of opinion, eminent people like Lord Brougham kept their experience to themselves, or, at most, nervously protested that they “were sure it was only a dream”. Next, to tell the story was, often, to enter on a narrative of intimate, perhaps painful, domestic circumstances. Thirdly, many persons now refuse information as a matter of “principle,” or of “religious principle,” though it is difficult to see where either principle or religion is concerned, if the witness is telling what he believes to be true. Next, some devotees of science aver that these studies may bring back faith by a side wind, and, with faith, the fires of Smithfield and the torturing of witches. These opponents are what Professor Huxley called “dreadful consequences argufiers,” when similar reasons were urged against the doctrine of evolution. Their position is strongest when they maintain that these topics have a tendency to befog the intellect. A desire to prove the existence of “new forces” may beget indifference to logic and to the laws of evidence. This is true, and we have several dreadful examples among men otherwise scientific. But all studies have their temptations. Many a historian, to prove the guilt or innocence of Queen Mary, has put evidence, and logic, and common honesty far from him. Yet this is no reason for abandoning the study of history.

There is another class of difficulties. As anthropology becomes popular, every inquirer knows what customs he ought to find among savages, so, of course, he finds them. In the same way, people may now know what customs it is orthodox to find among ghosts, and may pretend to find them, or may simulate them by imposture. The white sheet and clanking chains are forsaken for a more realistic rendering of the ghostly part. The desire of social notoriety may beget wanton fabrications. In short, all studies have their perils, and these are among the dangers which beset the path of the inquirer into things ghostly. He must adopt the stoical maxim: “Be sober and do not believe” – in a hurry.

If there be truth in even one case of “telepathy,” it will follow that the human soul is a thing endowed with attributes not yet recognised by science. It cannot be denied that this is a serious consideration, and that very startling consequences might be deduced from it; such beliefs, indeed, as were generally entertained in the ages of Christian darkness which preceded the present era of enlightenment. But our business in studies of any kind is, of course, with truth, as we are often told, not with the consequences, however ruinous to our most settled convictions, or however pernicious to society.

The very opposite objection comes from the side of religion. These things we learn, are spiritual mysteries into which men must not inquire. This is only a relic of the ancient opinion that he was an impious character who first launched a boat, God having made man a terrestrial animal. Assuredly God put us into a world of phenomena, and gave us inquiring minds. We have as much right to explore the phenomena of these minds as to explore the ocean. Again, if it be said that our inquiries may lead to an undignified theory of the future life (so far they have not led to any theory at all), that, also, is the position of the Dreadful Consequences Argufier. Lastly, “the stories may frighten children”. For children the book is not written, any more than if it were a treatise on comparative anatomy.

The author has frequently been asked, both publicly and privately: “Do you believe in ghosts?” One can only answer: “How do you define a ghost?” I do believe, with all students of human nature, in hallucinations of one, or of several, or even of all the senses. But as to whether such hallucinations, among the sane, are ever caused by psychical influences from the minds of others, alive or dead, not communicated through the ordinary channels of sense, my mind is in a balance of doubt. It is a question of evidence.

In this collection many stories are given without the real names of the witnesses. In most of the cases the real names, and their owners, are well known to myself. In not publishing the names I only take the common privilege of writers on medicine and psychology. In other instances the names are known to the managers of the Society for Psychical Research, who have kindly permitted me to borrow from their collections.

While this book passed through the press, a long correspondence called “On the Trail of a Ghost” appeared in The Times. It illustrated the copious fallacies which haunt the human intellect. Thus it was maintained by some persons, and denied by others, that sounds of unknown origin were occasionally heard in a certain house. These, it was suggested, might (if really heard) be caused by slight seismic disturbances. Now many people argue, “Blunderstone House is not haunted, for I passed a night there, and nothing unusual occurred”. Apply this to a house where noises are actually caused by young earthquakes. Would anybody say: “There are no seismic disturbances near Blunderstone House, for I passed a night there, and none occurred”? Why should a noisy ghost (if there is such a thing) or a hallucinatory sound (if there is such a thing), be expected to be more punctual and pertinacious than a seismic disturbance? Again, the gentleman who opened the correspondence with a long statement on the negative side, cried out, like others, for scientific publicity, for names of people and places. But neither he nor his allies gave their own names. He did not precisely establish his claim to confidence by publishing his version of private conversations. Yet he expected science and the public to believe his anonymous account of a conversation, with an unnamed person, at which he did not and could not pretend to have been present. He had a theory of sounds heard by himself which could have been proved, or disproved, in five minutes, by a simple experiment. But that experiment he does not say that he made.

This kind of evidence is thought good enough on the negative side. It certainly would not be accepted by any sane person for the affirmative side. If what is called psychical research has no other results, at least it enables us to perceive the fallacies which can impose on the credulity of common-sense.

In preparing this collection of tales, I owe much to Mr. W. A. Craigie, who translated the stories from the Gaelic and the Icelandic; to Miss Elspeth Campbell, who gives a version of the curious Argyll tradition of Ticonderoga (rhymed by Mr. Robert Louis Stevenson, who put a Cameron where a Campbell should be); to Miss Violet Simpson, who found the Windham MS. about the Duke of Buckingham’s story, and made other researches; and to Miss Goodrich Freer, who pointed out the family version of “The Tyrone Ghost”.

CHAPTER I

Arbuthnot on Political Lying. Begin with “Great Swingeing Falsehoods”. The Opposite Method to be used in telling Ghost Stones. Begin with the more Familiar and Credible. Sleep. Dreams. Ghosts are identical with Waking Dreams. Possibility of being Asleep when we think we are Awake. Dreams shared by several People. Story of the Dog Fanti. The Swithinbank Dream. Common Features of Ghosts and Dreams. Mark Twain’s Story. Theory of Common-sense. Not Logical. Fulfilled Dreams. The Pig in the Palace. The Mignonette. Dreams of Reawakened Memory. The Lost Cheque. The Ducks’ Eggs. The Lost Key. Drama in Dreams. The Lost Securities. The Portuguese Gold-piece. St. Augustine’s Story. The Two Curmas. Knowledge acquired in Dreams. The Assyrian Priest. The Déjà Vu. “I have been here before.” Sir Walter’s Experience. Explanations. The Knot in the Shutter. Transition to Stranger Dreams.

Arbuthnot, in his humorous work on Political Lying, commends the Whigs for occasionally trying the people with “great swingeing falsehoods”. When these are once got down by the populace, anything may follow without difficulty. Excellently as this practice has worked in politics (compare the warming-pan lie of 1688), in the telling of ghost stories a different plan has its merits. Beginning with the common-place and familiar, and therefore credible, with the thin end of the wedge, in fact, a wise narrator will advance to the rather unusual, the extremely rare, the undeniably startling, and so arrive at statements which, without this discreet and gradual initiation, a hasty reader might, justly or unjustly, dismiss as “great swingeing falsehoods”.

The nature of things and of men has fortunately made this method at once easy, obvious, and scientific. Even in the rather fantastic realm of ghosts, the stories fall into regular groups, advancing in difficulty, like exercises in music or in a foreign language. We therefore start from the easiest Exercises in Belief, or even from those which present no difficulty at all. The defect of the method is that easy stories are dull reading. But the student can “skip”. We begin with common every-night dreams.

Sleeping is as natural as waking; dreams are nearly as frequent as every-day sensations, thoughts, and emotions. But dreams, being familiar, are credible; it is admitted that people do dream; we reach the less credible as we advance to the less familiar. For, if we think for a moment, the alleged events of ghostdom – apparitions of all sorts – are precisely identical with the every-night phenomena of dreaming, except for the avowed element of sleep in dreams.

In dreams, time and space are annihilated, and two severed lovers may be made happy. In dreams, amidst a grotesque confusion of things remembered and things forgot, we see the events of the past (I have been at Culloden fight and at the siege of Troy); we are present in places remote; we behold the absent; we converse with the dead, and we may even (let us say by chance coincidence) forecast the future. All these things, except the last, are familiar to everybody who dreams. It is also certain that similar, but yet more vivid, false experiences may be produced, at the word of the hypnotiser, in persons under the hypnotic sleep. A hypnotised man will take water for wine, and get drunk on it.

Now, the ghostly is nothing but the experience, when men are awake, or apparently awake, of the every-night phenomena of dreaming. The vision of the absent seen by a waking, or apparently waking, man is called “a wraith”; the waking, or apparently waking, vision of the dead is called “a ghost”. Yet, as St. Augustine says, the absent man, or the dead man, may know no more of the vision, and may have no more to do with causing it, than have the absent or the dead whom we are perfectly accustomed to see in our dreams. Moreover, the comparatively rare cases in which two or more waking people are alleged to have seen the same “ghost,” simultaneously or in succession, have their parallel in sleep, where two or more persons simultaneously dream the same dream. Of this curious fact let us give one example: the names only are altered.

THE DOG FANTI

Mrs. Ogilvie of Drumquaigh had a poodle named Fanti. Her family, or at least those who lived with her, were her son, the laird, and three daughters. Of these the two younger, at a certain recent date, were paying a short visit to a neighbouring country house. Mrs. Ogilvie was accustomed to breakfast in her bedroom, not being in the best of health. One morning Miss Ogilvie came down to breakfast and said to her brother, “I had an odd dream; I dreamed Fanti went mad”.

“Well, that is odd,” said her brother. “So did I. We had better not tell mother; it might make her nervous.”

Miss Ogilvie went up after breakfast to see the elder lady, who said, “Do turn out Fanti; I dreamed last night that he went mad and bit”.

In the afternoon the two younger sisters came home.

“How did you enjoy yourselves?” one of the others asked.

“We didn’t sleep well. I was dreaming that Fanti went mad when Mary wakened me, and said she had dreamed Fanti went mad, and turned into a cat, and we threw him into the fire.”

Thus, as several people may see the same ghost at once, several people may dream the same dream at once. As a matter of fact, Fanti lived, sane and harmless, “all the length of all his years”. [3 - Story received from Miss – ; confirmed on inquiry by Drumquaigh.]

Now, this anecdote is credible, certainly is credible by people who know the dreaming family. It is nothing more than a curiosity of coincidences; and, as Fanti remained a sober, peaceful hound, in face of five dreamers, the absence of fulfilment increases the readiness of belief. But compare the case of the Swithinbanks. Mr. Swithinbank, on 20th May, 1883, signed for publication a statement to this effect: —

During the Peninsular war his father and his two brothers were quartered at Dover. Their family were at Bradford. The brothers slept in various quarters of Dover camp. One morning they met after parade. “O William, I have had a queer dream,” said Mr. Swithinbank’s father. “So have I,” replied the brother, when, to the astonishment of both, the other brother, John, said, “I have had a queer dream as well. I dreamt that mother was dead.” “So did I,” said each of the other brothers. And the mother had died on the night of this dreaming. Mrs. Hudson, daughter of one of the brothers, heard the story from all three. [4 - Phantasms of the Living, ii., 382.]

The distribution of the fulfilled is less than that of the unfulfilled dream by three to five. It has the extra coincidence of the death. But as it is very common to dream of deaths, some such dreams must occasionally hit the target.

Other examples might be given of shared dreams: [5 - To “send” a dream the old Egyptians wrote it out and made a cat swallow it!] they are only mentioned here to prove that all the waking experiences of things ghostly, such as visions of the absent and of the dead, and of the non-existent, are familiar, and may even be common simultaneously to several persons, in sleep. That men may sleep without being aware of it, even while walking abroad; that we may drift, while we think ourselves awake, into a semi-somnolent state for a period of time perhaps almost imperceptible is certain enough. Now, the peculiarity of sleep is to expand or contract time, as we may choose to put the case. Alfred Maury, the well-known writer on Greek religion, dreamed a long, vivid dream of the Reign of Terror, of his own trial before a Revolutionary Tribunal, and of his execution, in the moment of time during which he was awakened by the accidental fall of a rod in the canopy of his bed, which touched him on the neck. Thus even a prolonged interview with a ghost may conceivably be, in real time, a less than momentary dream occupying an imperceptible tenth of a second of somnolence, the sleeper not realising that he has been asleep.

Mark Twain, who is seriously interested in these subjects, has published an experience illustrative of such possibilities. He tells his tale at considerable length, but it amounts to this: —

MARK TWAIN’S STORY

Mark was smoking his cigar outside the door of his house when he saw a man, a stranger, approaching him. Suddenly he ceased to be visible! Mark, who had long desired to see a ghost, rushed into his house to record the phenomenon. There, seated on a chair in the hall, was the very man, who had come on some business. As Mark’s negro footman acts, when the bell is rung, on the principle, “Perhaps they won’t persevere,” his master is wholly unable to account for the disappearance of the visitor, whom he never saw passing him or waiting at his door – except on the theory of an unconscious nap. Now, a disappearance is quite as mystical as an appearance, and much less common.

This theory, that apparitions come in an infinitesimal moment of sleep, while a man is conscious of his surroundings and believes himself to be awake was the current explanation of ghosts in the eighteenth century. Any educated man who “saw a ghost” or “had a hallucination” called it a “dream,” as Lord Brougham and Lord Lyttelton did. But, if the death of the person seen coincided with his appearance to them, they illogically argued that, out of the innumerable multitude of dreams, some must coincide, accidentally, with facts. They strove to forget that though dreams in sleep are universal and countless, “dreams” in waking hours are extremely rare – unique, for instance, in Lord Brougham’s own experience. Therefore, the odds against chance coincidence are very great.

Dreams only form subjects of good dream-stories when the vision coincides with and adequately represents an unknown event in the past, the present, or the future. We dream, however vividly, of the murder of Rizzio. Nobody is surprised at that, the incident being familiar to most people, in history and art. But, if we dreamed of being present at an unchronicled scene in Queen Mary’s life, and if, after the dream was recorded, a document proving its accuracy should be for the first time recovered, then there is matter for a good dream-story. [6 - See “Queen Mary’s Jewels” in chapter ii.] Again, we dream of an event not to be naturally guessed or known by us, and our dream (which should be recorded before tidings of the fact arrive) tallies with the news of the event when it comes. Or, finally, we dream of an event (recording the dream), and that event occurs in the future. In all these cases the actual occurrence of the unknown event is the only addition to the dream’s usual power of crumpling up time and space.

As a rule such dreams are only mentioned after the event, and so are not worth noticing. Very often the dream is forgotten by the dreamer till he hears of or sees the event. He is then either reminded of his dream by association of ideas or he has never dreamed at all, and his belief that he has dreamed is only a form of false memory, of the common sensation of “having been here before,” which he attributes to an awakened memory of a real dream. Still more often the dream is unconsciously cooked by the narrator into harmony with facts.

As a rule fulfilled dreams deal with the most trivial affairs, and such as, being usual, may readily occur by chance coincidence. Indeed it is impossible to set limits to such coincidence, for it would indeed be extraordinary if extraordinary coincidences never occurred.

To take examples: —

THE PIG IN THE DINING-ROOM