The Phantom World Part 26

Another time, Hugh having bought some fish to make his family a repast, the spirit transported the fish to the garden which was behind the house, put half of it on a tile (_scandula_), and the rest in a mortar, where it was found again. Another time, Hugh desiring to be bled, told his daughter to get ready some bandages. Immediately the spirit went into another room, and fetched a new s.h.i.+rt, which he tore up into several bandages, presented them to the master of the house, and told him to choose the best. Another day, the servant having spread out some linen in the garden to dry, the spirit carried it all up stairs, and folded them more neatly than the cleverest laundress could have done.

A man named Guy de la Torre,[358] who died at Verona in 1306, at the end of eight days spoke to his wife and the neighbors of both s.e.xes, to the prior of the Dominicians, and to the professor of theology, who asked him several questions in theology, to which he replied very pertinently. He declared that he was in purgatory for certain unexpatiated sins. They asked him how he possibly could speak, not having the organs of the voice; he replied that souls separated from the body have the faculty of forming for themselves instruments of the air capable of p.r.o.nouncing words; he added that the fire of h.e.l.l acted upon spirits, not by its natural virtue, but by the power of G.o.d, of which that fire is the instrument.

Here follows another remarkable instance of an apparition, related by M. d'Aubigne. "I affirm upon the word of the king[359] the second prodigy, as being one of the three stories which he reiterated to us, his hair standing on end at the time, as we could perceive. This one is, that the queen having gone to bed at an earlier hour than usual, and there being present at her _coucher_, amongst other persons of note, the king of Navarre,[360] the Archbishop of Lyons, the Ladies de Retz, de Lignerolles, and de Sauve, two of whom have since confirmed this conversation. As she was hastening to bid them good night, she threw herself with a start upon her bolster, put her hands before her face, and crying out violently, she called to her a.s.sistance those who were present, wis.h.i.+ng to show them, at the foot of the bed, the Cardinal (de Lorraine), who extended his hand towards her; she cried out several times, 'M. the Cardinal, I have nothing to do with you.'

The King of Navarre at the same time sent out one of his gentlemen, who brought back word that he had expired at that same moment."

I take from Sully's Memoirs,[361] which have just been reprinted in better order than they were before, another singular fact, which may be related with these. We still endeavor to find out what can be the nature of that illusion, seen so often and by the eyes of so many persons in the Forest of Fontainebleau; it was a phantom surrounded by a pack of hounds, whose cries were heard, while they might be seen at a distance, but all disappeared if any one approached.

The note of M. d'Ecluse, editor of these Memoirs, enters into longer details. He observes that M. de Perefixe makes mention of this phantom; and he makes him say, with a hoa.r.s.e voice, one of these three sentences: Do you expect me? or, Do you hear me? or, Amend yourself.

"And they believe," says he, "that these were sports of sorcerers, or of the malignant spirit." The Journal of Henry IV., and the Septenary Chronicle, speak of them also, and even a.s.sert that this phenomenon alarmed Henry IV. and his courtiers very much. And Peter Matthew says something of it in his History of France, tom. ii. p. 68. Bongars speaks of it as others do,[362] and a.s.serts that it was a hunter who had been killed in this forest in the time of Francis I. But now we hear no more of this spectre, though there is still a road in this forest which retains the name of the _Grand Veneur_, in memory, it is said, of this visionary scene.

A Chronicle of Metz,[363] under the date of the year 1330, relates the apparition of a spirit at Lagni sur Marne, six leagues from Paris. It was a good lady, who after her death spoke to more than twenty people--her father, sister, daughter, and son-in-law, and to her other friends--asking them to have said for her particular ma.s.ses, as being more efficacious than the common ma.s.s. As they feared it might be an evil spirit, they read to it the beginning of the Gospel of St. John; and they made it say the _Pater_, _credo_, and _confiteor_. She said she had beside her two angels, one bad and one good; and that the good angel revealed to her what she ought to say. They asked her if they should go and fetch the Holy Sacrament from the altar. She replied it was with them, for her father, who was present, and several others among them, had received it on Christmas day, which was the Tuesday before.

Father Taillepied, a Cordelier, and professor of theology at Rouen,[364] who composed a book expressly on the subject of apparitions, which was printed at Rouen in 1600, says that one of his fraternity with whom he was acquainted, named Brother Gabriel, appeared to several monks of the convent at Nice, and begged of them to satisfy the demand of a shopkeeper at Ma.r.s.eilles, of whom he had taken a coat he had not paid for. On being asked why he made so much noise, he replied that it was not himself, but a bad spirit who wished to appear instead of him, and prevent him from declaring the cause of his torment.

I have been told by two canons of St. Diez, in our neighborhood, that three months after the death of M. Henri, canon of St. Diez, of their brotherhood, the canon to whom the house devolved, going with one of his brethren, at two o'clock in the afternoon, to look at the said house, and see what alterations it might suit him to make in it, they went into the kitchen, and both of them saw in the next room, which was large and very light, a tall ecclesiastic of the same height and figure as the defunct canon, who, turning towards them, looked them in the face for two minutes, then crossed the said room, and went up a little dark staircase which led to the garret.

These two gentlemen, being much frightened, left the house instantly, and related the adventure to some of the brotherhood, who were of opinion that they ought to return and see if there was not some one hidden in the house; they went, they sought, they looked everywhere, without finding any one.

We read in the History of the Bishops of Mans,[365] that in the time of Bishop Hugh, who lived in 1135, they heard, in the house of Provost Nicholas, a spirit who alarmed the neighbors and those who lived in the house, by uproar and frightful noises, as if he had thrown enormous stones against the walls, with a force which shook the roof, walls, and ceilings; he transported the dishes and the plates from one place to another, without their seeing the hand which moved them. This genius lighted a candle, though very far from the fire. Sometimes, when the meat was placed on the table, he would scatter bran, ashes, or soot, to prevent them from touching any of it. Amica, the wife of the Provost Nicholas, having prepared some thread to be made into cloth, the spirit twisted and raveled it in such a way that all who saw it could not sufficiently admire the manner in which it was done.

Priests were called in, who sprinkled holy water everywhere, and desired all those who were there to make the sign of the cross.

Towards the first and second night, they heard as it were the voice of a young girl, who, with sighs that seemed drawn from the bottom of her heart, said, in a lamentable and sobbing voice, that her name was Garnier; and addressing itself to the provost, said, "Alas! whence do I come? from what distant country, through how many storms, dangers, through snow, cold, fire, and bad weather, have I arrived at this place! I have not received power to harm any one--but prepare yourselves with the sign of the cross against a band of evil spirits, who are here only to do you harm; have a ma.s.s of the Holy Ghost said for me, and a ma.s.s for those defunct; and you, my dear sister-in-law, give some clothes to the poor, for me."

They asked this spirit several questions on things past and to come, to which it replied very pertinently; it explained even the salvation and d.a.m.nation of several persons; but it would not enter into any argument, nor yet into conference with learned men, who were sent by the Bishop of Mans; this last circ.u.mstance is very remarkable, and casts some suspicion on this apparition.

Footnotes:

[357] Richer Senon. in Chronic. m. (Hoc non exstat in impresso).

[358] Herman Contraet. Chronic. p. 1006.

[359] D'Aubigne, Hist. Univ. lib. ii. c. 12. Ap. 1574.

[360] Henry IV.

[361] Mem. de Sully, in 4to. tom. i. liv. x. p. 562, note 26. Or Edit.

in 12mo. tom. iii. p. 321, note 26.

[362] Bongars, Epist. ad Camerarium.

[363] Chronic. Metens. Anno, 1330.

[364] Taillepied, Traite de l'Apparition des Esprits, c. xv. p. 173.

[365] Anecdote Mabill, p. 320. Edition in fol.

CHAPTER XLII.

ON THE APPARITIONS OF SPIRITS WHO IMPRINT THEIR HANDS ON CLOTHES OR ON WOOD.

Within a short time, a work composed by a Father Premontre, of the Abbey of Toussaints, in the Black Forest, has been communicated to me.

His work is in ma.n.u.script, and ent.i.tled, "Umbra Humberti, hoc est historia memorabilis D. Humberti Birkii, mira post mortem apparitione, per A. G. N."

This Humbert Birck was a burgess of note, in the town of Oppenheim, and master of a country house called Berenbach; he died in the month of November, 1620, a few days before the feast of St. Martin. On the Sat.u.r.day which followed his funeral, they began to hear certain noises in the house where he had lived with his first wife; for at the time of his death he had married again.

The master of this house, suspecting that it was his brother-in-law who haunted it, said to him, "If you are Humbert, my brother-in-law, strike three times against the wall." At the same time, they heard three strokes only, for ordinarily he struck several times. Sometimes, also, he was heard at the fountain where they went for water, and he frightened all the neighborhood; he did not always utter articulate sounds, but he would knock repeatedly, make a noise, or a groan, or a shrill whistle, or sounds as a person in lamentation; all this lasted for six months, and then it suddenly ceased. At the end of a year he made himself heard more loudly than ever. The master of the house, and his domestics, the boldest amongst them, at last asked him what he wished for, and in what they could help him? He replied, but in a hoa.r.s.e, low tone, "Let the cure come here next Sat.u.r.day with my children." The cure being indisposed, could not go thither on the appointed day; but he went on the Monday following, accompanied by a good many people.

Humbert received notice of this, and he answered in a very intelligible manner. They asked him if he required any ma.s.ses to be said? He asked for three. Then they wished to know if alms should be given in his name? He said, "I wish them to give eight measures of corn to the poor, and that my widow may give something to all my children." He afterwards ordered that what had been badly distributed in his succession, which amounted to about twenty florins, should be set aside. They asked why he infested that house rather than another?

He answered that he was forced to it by conjuration and maledictions.

Had he received the sacraments of the Church? "I received them from the cure, your predecessor." He was made to say the _Pater_ and the _Ave_; he recited them with difficulty, saying that he was prevented by an evil spirit, who would not let him tell the cure many other things.

The cure, who was named Premontre, of the abbey of Toussaints, came to the monastery on Tuesday the 12th of January, 1621, in order to take the opinion of the Superior on this singular affair; they let him have three monks to help him with their counsels. They all repaired to the house wherein Humbert continued his importunity; for nothing that he had requested had as yet been executed. A great number of those who lived near were a.s.sembled in the house. The master of it told Humbert to rap against the wall; he knocked very gently: then the master desired him to go and fetch a stone and knock louder; he deferred a little, as if he had been to pick up a stone, and gave a stronger blow upon the wall: the master whispered in his neighbor's ear as softly as he could that he should rap seven times, and directly he rapped seven times. He always showed great respect to the priests, and did not reply to them so boldly as to the laity; and when he was asked why--"It is," said he, "because they have with them the Holy Sacrament." However, they had it no otherwise than because they had said ma.s.s that day. The next day the three ma.s.ses which he had required were said, and all was disposed for a pilgrimage, which he had specified in the last conversation they had with him; and they promised to give alms for him the first day possible. From that time Humbert haunted them no more.

The same monk, Premontre, relates that on the 9th of September, 1625, a man named John Steinlin died at a place called Altheim, in the diocese of Constance. Steinlin was a man in easy circ.u.mstances, and a common-councilman of his town. Some days after his death he appeared during the night to a tailor, named Simon Bauh, in the form of a man surrounded by a sombre flame, like that of lighted sulphur, going and coming in his own house, but without speaking. Bauh, who was disquieted by this sight, resolved to ask him what he could do to serve him. He found an opportunity to do so the 17th of November in the same year, 1625; for, as he was reposing at night near his stove, a little after eleven o'clock, he beheld this spectre environed by fire like sulphur, who came into his room, going and coming, shutting and opening the windows. The tailor asked him what he desired. He replied, in a hoa.r.s.e, interrupted voice, that he could help very much, if he would; "but," added he, "do not promise me to do so, if you are not resolved to execute your promises." "I will execute them, if they are not beyond my power," replied he.

"I wish, then," replied the spirit, "that you would cause a ma.s.s to be said in the chapel of the Virgin at Rotembourg; I made a vow to that intent during my life, and I have not acquitted myself of it.

Moreover, you must have two ma.s.ses said at Altheim, the one of the Defunct and the other of the Virgin; and as I did not always pay my servants exactly, I wish that a quarter of corn should be distributed to the poor." Simon promised to satisfy him on all these points. The spectre held out his hand, as if to ensure his promise; but Simon, fearing that some harm might happen to himself, tendered him the board which come to hand, and the spectre having touched it, left the print of his hand with the four fingers and thumb, as if fire had been there, and had left a pretty deep impression. After that, he vanished with so much noise that it was heard three houses off.

I related in the first edition of this dissertation on the return of spirits, an adventure which happened at Fontenoy on the Moselle, where it was affirmed that a spirit had in the same manner made the impression of its hand on a handkerchief, and had left the impress of the hand and of the palm well marked. The handkerchief is in the hands of one Casmar, a constable living at Toul, who received it from his uncle, the cure of Fontenoy; but, on a careful investigation of the thing, it was found that a young blacksmith, who courted a young girl to whom the handkerchief belonged, had forged an iron hand to print it on the handkerchief, and persuade people of the reality of the apparition.

At St. Avold, a town of German Lorraine, in the house of the cure, named M. Royer de Monelos, there was something very similar which appears to have been performed by a servant girl, sixteen years of age, who heard and saw, as she said, a woman who made a great noise in the house; but she was the only person who saw and heard her, although others heard also the noise which was made in the house. They saw also the young servant, as it were, pushed, dragged, and struck by the spirit, but never saw it, nor yet heard his voice. This contrivance began on the night of the 31st of January, 1694, and finished about the end of February the same year. The cure conjured the spirit in German and French. He made no reply to the exorcisms in French but sighs; and as they terminated the German exorcism, saying, "Let every spirit praise the Lord," the girl said that the spirit had said, "And me also;" but she alone heard it.

Some monks of the abbey were requested to come also and exorcise the spirit. They came, and with them some burgesses of note of St. Avold; and neither before nor after the exorcisms did they see or hear anything, except that the servant girl seemed to be pushed violently, and the doors were roughly knocked at. By dint of exorcisms they forced the spirit, or rather the servant who alone heard and saw it, to declare that she was neither maid nor wife; that she was called Claire Margaret Henri; that a hundred and fifty years ago she had died at the age of twenty, after having lived servant at the cure of St.

Avold's first of all for eight years, and that she had died at Guenviller of grief and regret for having killed her own child. At last, the servant maintaining that she was not a good spirit, she said to her, "Give me hold of your petticoat (or skirt)." She would do no such thing; at the same time the spirit said to her, "Look at your petticoat; my mark is upon it." She looked and saw upon her skirt the five fingers of the hand so distinctly that it did not appear possible for any living creature to have marked them better. This affair lasted about two months; and at this day, at St. Avold, as in all the country, they talk of the spirit of St. Avold as of a game played by that girl, in concert, doubtless, with some persons who wished to divert themselves by puzzling the good cure with his sisters, and all those who fell into the trap. They printed at Cusson's, at Nancy, in 1718, a relation of this event, which at first gained credence with a number of people, but who were quite undeceived in the end.

I shall add to this story that which is related by Philip Melancthon,[366] whose testimony in this matter ought not to be doubted. He says that his aunt having lost her husband when she was enceinte and near her time, she saw one day, towards evening, two persons come into her house; one of them wore the form of her deceased husband, the other that of a tall Franciscan. At first she was frightened, but her husband rea.s.sured her, and told her that he had important things to communicate to her; at the same time he begged the Franciscan to pa.s.s into the next room, whilst he imparted his wishes to his wife. Then he begged of her to have some ma.s.ses said for the relief of his soul, and tried to persuade her to give her hand without fear; as she was unwilling to give it, he a.s.sured her she would feel no pain. She gave him her hand, and her hand felt no pain when she withdrew it, but was so blackened that it remained discolored all her life. After that, the husband called in the Franciscan; they went out, and disappeared. Melancthon believes that these were two spectres; he adds that he knows several similar instances related by persons worthy of credit.

If these two men were only spectres, having neither flesh nor bones, how could one of them imprint a black color on the hand of this widow?

How could he who appeared to the tailor Bauh imprint his hand on the board which he presented to him? If they were evil genii, why did they ask for ma.s.ses and order rest.i.tution? Does Satan destroy his own empire, and does he inspire the living with the idea of doing good actions and of fearing the pains which the sins of the wicked are punished by G.o.d?

But on looking at the affair in another light, may not the demon in this kind of apparitions, by which he asks for ma.s.ses and prayers, intend to foment superst.i.tion, by making the living believe that ma.s.ses and prayers made for them after their death would free them from the pains of h.e.l.l, even if they died in habitual crime and impenitence? Several instances are cited of rascals who have appeared after their death, asking for prayers like the bad rich man, and to whom prayers and ma.s.ses can be of no avail from the unhappy state in which they died. Thus, in all this, Satan seeks to establish his kingdom, and not to destroy it or diminish it.

We shall speak hereafter, in the Dissertation on Vampires, of apparitions of dead persons who have been seen, and acted like living ones in their own bodies.

The same Melancthon relates that a monk came one day and rapped loudly at the door of Luther's dwelling, asking to speak to him; he entered and said, "I entertained some popish errors upon which I shall be very glad to confer with you." "Speak," said Luther. He at first proposed to him several syllogisms, to which he easily replied; he then proposed others, that were more difficult. Luther, being annoyed, answered him hastily, "Go, you embarra.s.s me; I have something else to do just now besides answering you." However, he rose and replied to his arguments. At the same time, having remarked that the pretended monk had hands like the claws of a bird, he said to him, "Art not thou he of whom it is said, in Genesis, 'He who shall be born of woman shall break the head of the serpent?'" The demon added, "But _thou_ shalt engulf them all." At these words the confused demon retired angrily and with much fracas; he left the room infested with a very bad smell, which was perceptible for some days.

Luther, who a.s.sumes so much the _esprit fort_, and inveighs with so much warmth against private ma.s.ses wherein they pray for the souls of the defunct,[367] maintains boldly that all the apparitions of spirits which we read in the lives of the saints, and who ask for ma.s.ses for the repose of their souls, are only illusions of Satan, who appears to deceive the simple, and inspire them with useless confidence in the sacrifice of the ma.s.s. Whence he concludes that it is better at once to deny absolutely that there is any purgatory.

He, then, did not deny either apparitions or the operations of the devil; and he maintained that Ecolampadius died under the blows of the devil,[368] whose efforts he could not rebut; and, speaking of himself, he affirms that awaking once with a start in the middle of the night, the devil appeared, to argue against him, when he was seized with moral terror. The arguments of the demon were so pressing that they left him no repose of mind; the sound of his powerful voice, his overwhelming manner of disputing when the question and the reply were perceived at once, left him no breathing time. He says again that the devil can kill and strangle, and without doing all that, press a man so home by his arguments that it is enough to kill one; "as I,"

says he, "have experienced several times." After such avowals, what can we think of the doctrine of this chief of the innovators?

Footnotes: