Is any house haunted in B—— Square? Yes.What killed the two people in the haunted room? Fright.What frightened them? Spirits.What kind of spirits? Yourself.How could any one be afraid of me? Without your body.Did they see them? Spirits not visible.How did they know they were there? Thought they saw them.Did they make them feel them? No.Then how did the spirits make themselves known—by what means? Mesmeric.Were you ever there? No.Why do those spirits haunt that house? Murder was committed there.Who was murdered, a man or a woman? A woman.What was the name of the woman? (Writing not intelligible.)Who murdered her? (Writing not intelligible.)Is he alive or dead? Dead.Is it the woman’s spirit, or the man’s, who haunts the house? Both.Was the man hung? No.Was the murder found out while he lived? No.Are you a bad spirit? Bad.Is it what the Bible calls “divination” to consult you in this way? Yes.Is it displeasing to God? Perhaps.Is it wrong? You know.
Is any house haunted in B—— Square? Yes.
What killed the two people in the haunted room? Fright.
What frightened them? Spirits.
What kind of spirits? Yourself.
How could any one be afraid of me? Without your body.
Did they see them? Spirits not visible.
How did they know they were there? Thought they saw them.
Did they make them feel them? No.
Then how did the spirits make themselves known—by what means? Mesmeric.
Were you ever there? No.
Why do those spirits haunt that house? Murder was committed there.
Who was murdered, a man or a woman? A woman.
What was the name of the woman? (Writing not intelligible.)
Who murdered her? (Writing not intelligible.)
Is he alive or dead? Dead.
Is it the woman’s spirit, or the man’s, who haunts the house? Both.
Was the man hung? No.
Was the murder found out while he lived? No.
Are you a bad spirit? Bad.
Is it what the Bible calls “divination” to consult you in this way? Yes.
Is it displeasing to God? Perhaps.
Is it wrong? You know.
It is only right to add that those who made and obtained the foregoing intelligible responses to intelligible questions, for good and sufficient reasons came to hold such practices to be unlawful and wicked, and threw the instrument by which they had been given into the Thames.
On this subject, and all its details, no words of warning could be more forcible than the following, which are quoted, in the hope that some who may have been thoughtlessly induced to adopt the practices of Modern Spiritualism, may be led at once to desist from the same:—
“Although good and evil spirits possess a powerful influence in the government of the World, yet it is strictly forbidden, in the divine laws of the Old and New Testament, to seek any acquaintance with them, or to place ourselves in connection with and relation to them; and it is just as little permitted for citizens of the world of spirits visibly to manifest themselves to those who are still in the present state of existence, without the express command or permission of the Lord. He, therefore, that seeks intercourse with the invisible world sins deeply, and will soon repent of it; whilst he that becomes acquainted with it, without his own seeking and by Divine guidance, ought to beg and pray for wisdom, courage, and strength, for he has need of all these; and let him that is introduced into such a connection, by means of illness, or the aberration of his physical nature, seek by proper means to regain his health, and detach himself from intercourse with spirits.”[73]
Yet, with many, and an increasing number, it is to be feared such advice is wholly unheeded. For more than five-and-twenty years the subject of Modern Spiritualism has been under discussion in England, and the facts on which it has been founded have been before the World; but “having eyes men see not, and having ears they hear not.” Or, guidedby the superficial opinions of those whose one-eyed Materialism tinges so many of their hap-hazard theories, they put aside a consideration of the astonishing phenomena of the system of Spiritualism, and absolutely deny their existence.[74]The age is shallow in its very incredulity. The wisdom of the World is foolishness indeed.
When it is too late, when thousands upon thousands have become the active votaries of Spiritualism, perhaps the bishops and clergy of the Church of England may wake up to some realization of the enormous influence for evil,[75]both dogmatic and moral, which this diabolical system cannot do other than secure, and lift their testimony against it. Mahometanism is not more directlyanti-christian. Yet the numbers of those who believe in Spiritualism are daily increasing, and the purblind policy of ignoring its principles and action must very soon come to an end. Of course Materialists and sceptics reasonably doubt; for otherwise their own infallibility would ignominiously collapse. But for Christians, who possess a copy of the “Holy Bible,” and are able to read it, doubt seems to me (I write with all due humility) simply inconsequent and irrational.
Here, let us turn from shadow to sunshine, from that which is evil to that which is good; from the “lying wonders” of designing evil spirits, to the glorious manifestations of God Almighty’s power in the Christian Church—for the one kind are but reasonable correlatives of the other.
And, for myself, I am free to confess that the evidence in favour of certain of the recent miracles said to have been wrought in the Roman Catholic portion of the One Family of God is not only convincing, but conclusive. Having long given up attributing any value to the slanders and misstatements of Protestant and infidel writers, I have attempted for myself to investigate the principle of action, in the reception of evidence and the decision of authority, which is taken at Rome, with regard to such events and occurrences; and briefly give it as follows:—
The Congregation of Rites, which enquires into all miracles which demand sanction, is presidedover by the cardinal-vicar. It consists of twenty-one cardinals of various nations, nine official prelates, nine consulting prelates of various nations, all the fourteen Papal Masters of Ceremonies, fourteen ordinary members, one secretary, one deputy-secretary, and one notary and keeper of the archives—in all seventy people. Four miracles are required to be distinctly proved for Beatification; and two more for Canonization. All these must be proved by eye, and not by ear-witnesses. In miracles where diseases have been cured, it is required, 1st, That the disease must have been of an aggravated nature, and difficult or impossible to be cured; 2ndly, that it was not on the turn; 3rdly, that no medicine had been used, or if it had that it had done no good; 4thly, the cure must be sudden; 5thly, it must be complete and perfect; and 6thly, there must have been no crisis. In the process of examination and enquiry, no step is taken, no doubt propounded, no fact allowed, without many of the members of the Congregation being present: and a printed Report is sent to all who may have been absent. Besides the ordinary cross-examinations, which are always of a most scrutinizing character, it is the sole duty of one of the leading members of the Congregation, thePromotor Fidei, as he is termed, to raise objections, and if possible to disprove every reported miracle. The members of this Congregation are as keen, penetrating and business-like, and have as complete a knowledge ofthe unconscious delusions of the human heart, as any body of English jurymen. As ecclesiastical scholars they may be truly said to be equal to the same number of English barristers; and the head of the Congregation, for shrewdness, acuteness of intellect, and judicial ability, is equal to any judge in England, who by his interpretation of the law, and his particular sentence in a special case, wills away the life or property of any Englishman. The subject has been treated at length in the great work of Pope Benedict XIV. (A.D.1740-1758) “On Beatification,” &c., as well as in the Decrees of Pope Urban VIII. and Pope Clement XI.; and so sifting and careful has always been the investigation, that Alban Butler asserts, on the authority of Daubenton, that an English gentleman (not a Roman Catholic) being present and seeing the process of several miracles, maintained them to have been completely proved and perfectly incontestable, but was astonished beyond measure at the scrupulosity of the scrutiny when authoritatively informed thatnot one of those which he had heard discussedhad been allowed by the Congregation to have been sufficiently proved.
Father Perrone, the distinguished living theologian, also asserts that having shown the formal process for certain miracles to a lawyer of some eminence (not a Roman Catholic) who after examination was perfectly satisfied with both the testimony and the reasoning, the latter declared that theywould certainly stand before a British jury; but was mightily astonished on hearing that the Congregation did not consider that evidence to be sufficiently convincing and conclusive.
Similar investigations have been made in England, since the Reformation, and this by ecclesiastical authority. For example: in the year before his translation to the see of Norwich (i. e.in 1640), Dr. Joseph Hall, then Bishop of Exeter, made a strict and judicial inquiry into all the circumstances of the sudden and miraculous cure of a cripple at S. Madron’s Well, in Cornwall, and the following is the recorded conviction of this pious prelate:—“The commerce which we have with the good spirits is not now discerned by the eye, but is, like themselves, spiritual. Yet not so, but that even in bodily occasions we have many times insensible helps from them; in such a manner as that by the effects we can boldly say, ‘Here hath been an angel, though we see him not.’ Of this kind was that (no less than miraculous) cure which at S. Madron’s, in Cornwall, was wrought upon a poor cripple, John Trelille, where (besides the attestation of many hundreds of neighbours), I took a strict and personal examination in that last Visitation which I ever did or ever shall hold. This man, that for sixteen years together was fain to walk upon his hands, by reason of the close contraction of the sinews of his legs, (upon three admonitions in a dream to wash in that well) was suddenly so restored to his limbs, that Isaw him able to walk and get his own maintenance. I found here was neither art nor collusion: the thing done, the author invisible.”[76]
Now, whatever may be thought of the principles enunciated in Mr. Lecky’s[77]volumes on “The Rise and Influence of Rationalism,” none can deny either the marvellous faculty exhibited for gathering and marshalling facts; while some portions of his thoughtful reflections do but put into luminous language thoughts and convictions which find a cordial response from many.
The following remarkable passage is singularly true and accurate in its estimate of an unmistakeable historical fact, viz., that the Oxford movement to a great extent left out of consideration[78]the continuedexistence of modern miracles in the Christian Church. Mr. Lecky writes thus:—“At Oxford these narratives (i. e.the record of patristic and mediæval miracles) hardly exercised a serious attention. What little influence they had was chiefly an influence of repression; what little was written in their favour was written for the most part in the tone of an apology, as if to attenuate a difficulty rather than to establish a creed. This was surely a very remarkable characteristic of the Tractarian movement, when we remember the circumstances and attainments of its leaders, and the great prominence which miraculous evidence had long occupied in England. It was especially remarkable when we reflect that one of the great complaints which the Tractarian party were making against modern theology was, that the conception of the Supernatural had become faint and dim, and that its manifestations were either explained away or confined to a distant past. It would seem as if those who were most conscious of the character of their age were unable, in the very midst of theiropposition, to free themselves from its tendencies.”—Vol. i. pp. 165-166.
It must be allowed that there is some amount of truth in this temperately-made charge. Whatever else may have been pressed forward, and with success, it is obvious that the active energy of the Supernatural has been kept somewhat in the background. At all events it has not been made too prominent. Even in books of devotion, adapted from Roman Catholic sources, examples of miracles have been omitted; and so the golden threads which were so rudely broken three centuries and a half ago, are still in the mire; for few have cared to gather them up once more and weave them into a perfect whole. That work has still to be done. Not until there be what a modern writer terms “daring faith”—faith which can move mountains—should the work be attempted.
And now, fully alive to its imperfections, I bring my book to its close.
It has been briefly shown herein what a great influence the materialistic speculations of a few bold and over-confident writers have recently exercised on current thought. At the same time the presence of the Supernatural in Church History has been made perfectly manifest, and abundant sources pointed out from which additional examples may readily be gathered for consideration by those who may desire to gather them. Side by side, however, with that which in theSupernatural order is good and beneficial to man, energizes that which is evil. There are angels and there are demons. There is light and there is darkness. Numberless armies of glorious spirits, as the Divine Revelation tells us,[79]stand, rank by rank and order by order, as the bright ornaments of the City of God. Their subtlety, their quickness of penetration, their extensive knowledge of natural things, are undoubtedly perfect in proportion to the excellency of their being, inasmuch as they are pure intelligences, perfect from the Hand of their Maker. They know the concerns of mortal men.[80]They are our protectors, our patrons, our guides. For us they lift up their prayers to God, and they are near us in our trials and temptations. Their motion is swift as thought, their activity inconceivable. As they are the friends of mankind by God’s decree, so specially do they become the guardians of the regenerate and the particular protectors of the innocent and young. And their beneficent actions are not altogether unknown. The old records tell of their charity; man’s experience testifies to their presence. And, furthermore, for man’s behoof in his time of trial, and for his eternal advantage hereafter, were given thosepowers and properties which belong to the Church by the grace and efficacy of the Sacraments.
Yet, on the other hand, until the number of the Elect is accomplished, the Enemy of Souls, the Prince of the Powers of the Air, is permitted to wield an alarming influence; while too often the natural man, with his will free, wills to remain his servant. Yea; and even the baptized, too. For by Witchcraft, Sorcery, and Necromancy Satan still works, men being his direct agents and slaves. Sometimes in one form, sometimes in another, he dupes those who seek him; while his legions suggest to men’s minds evil thoughts, paint dangerous objects to the imagination, frequently direct the active current of the human heart to sin, and finally turn round and accuse their captives at the tribunal of God the Judge of all. So must it be to the end, for this life is man’s time of probation.
Of Dreams and Warnings, Omens and Presentiments, much has been written. Each example must be considered on its own merits; for perhaps no coherent theory will sufficiently cover and explain all the instances here already adduced.
So, too, with Spectral Appearances and Haunted Localities. While experience testifies to the facts recorded, such Glimpses of the Supernatural may be well left to tell their own story, to leave their own impression, and set forth their own teaching. To those who possess the grace and habit of faiththey will not seem over-strange, for as Hamlet remarked to his friend—
“There are more things in Heaven and Earth, Horatio,Than are dreamt of in our philosophy.”
As I prepare to lay down my pen, I cannot but notice and put on record what amid “the triumphs of Science,” so frequently start up to confront us, viz. the sad records of calamity brought to notice, and the gloomy scenes of deepest misery which are yet so frequently depicted. “Woe is me!” is man’s wail still. But with many the Supernatural, as we too well know, is bidden to stand aside. The Catholic Religion is written of as antiquated, out of date, and effete. The truth of the Christian Revelation is openly denied. Yet may not the terrible disasters of which we hear, and the miserable calamities which so constantly occur along the path of “human progress” and “scientific triumph,” be permitted by God Almighty as an intelligible and richly deserved rebuke to lofty looks and the impious and blasphemous thoughts of the proud?[81]
Man’s life in this country is certainly not longer than it was eight or ten centuries ago. He dies as he died. Nor is the race of Englishmen sturdier, finer, or better grown than of old. The tombs of the Crusaders tell us this. Look at the stately figures of the Fitzalans in Bedale Church, or at those of the Marmions in that of Tanfield, and it may be that in this practical particular deterioration instead of progress should be more fittingly and faithfully recorded. As is obvious enough, Science, with all the boasting of its adherents, can, after all, effect but little. True it is that wonderful discoveries are made in the Realms of Nature. Operations untraced before, are now accurately apprehended; and secrets, long hidden, are triumphantly brought to light. One might imagine from the random confidence of some (as guides more shallow than safe), that Science had discovered an appliance for every human weakness, an antidote to every physical evil or disease, an unfailing specific against every want and woe. Yet, after all its researches and with all its supposed discoveries (for many may have been knownand lost), never were failures so great or misfortunes so heavy. The ugly iron ship of the present day, hideous in form and appearance, yet constructed with all the obtainable skill of modern science, at an enormous sacrifice of expense, fitted with life-boats and patent scientific life-preservers, divided into compartments, after due calculations (on a scientific method), suddenly goes down, where a fisherman of six centuries ago, in his wooden skiff, would have ridden a storm securely, and becomes an iron coffin for five or six hundred corpses, rotting where the seaweed grows. Again, War, with scientific appliances—in the invention and preparation of which the great nations are active rivals—marches over a great country, defended by the highest military art and strength, and in a few short months reduces its people to spoliation, tribute, and shame. Less than a century ago, nearly a twenty years’ struggle would have been made, ere such a sudden and sweeping contest could have been so securely sealed.
Human Art may do something, and Science may effect more: but how frequently some little flaw or casualty defeats all! The boastings of Science, consequently, become vain and vapid: its works lie in the dust. Past ages have had their pride humbled; as Tyre and Alexandria and Babylon too eloquently tell. When God, by the insolence of intellect, is thrust aside, He sometimes, nevertheless, mercifully but efficiently reminds men thatHe is. When the Supernatural is deliberately denied and scornfully rejected, suffering may serve to open the eyes of the blind and make the dumb to speak. The general tendency in these days is to worship Mind, Intelligence, and Power, for Might, with too many, is Right. Literary jargon setting forth this duty may be constantly read. The wisest action for the truly wise is to turn away from such; for the noblest and proudest ambition of a Christian’s life should consist in being humble worshippers of Him the One Author of the Supernatural and the Natural, Whose only power is infinite, Whose knowledge and wisdom are boundless, and Whose abiding love and mercy are over all His works.
Appendix to Chapter X.
THE CLAIMS OF SCIENCE AND FAITH.
By my friend Mr. Hawker’s obliging kindness I am enabled to publish the following remarkable Letter:—
“To Mr. S. J——, Merchant, Plymouth.
“My Dear Nephew,—You ask me ‘to put into one of my nutshells’ the pith and marrow of the controversy which at this time pervades the English mind as to the claims of Science and Faith. Let me try: The material universe—so the sages allege—is a vast assemblage of atoms or molecules—‘motes in the sunbeam’ of Science,which has existed for myriads of ages under a perpetual system of evolution, restructure, and change. This mighty mass is traversed by the forces electrical, or magnetic, or with other kindred names; and these by their incessant and indomitable action are adequate to account for all the phenomena of the world of matter, and of man. The upheaval of a continent; the drainage of a sea; the creation of a metal; nay, the origin of life, and the development of a species in plant, or animal, or man; these are the achievements of fixed and natural laws among the atomic materials, under the vibration of the forces alone. Thus far the vaunted discoveries of Science are said to have arrived. Let us indulge them with the theory that these results, for they are nothing more, are accurate and real. But still, a thoughtful mind will venture to demand whence did these atoms derive their existence? and from what, and from whom, do they inherit the propensities wherewithal they are imbued? And tell me, most potent seigniors, what is the origin of these forces? And with whom resides the impulse of their action and the guidance of their control? ‘Nothing so difficult as a beginning.’ Your philosopher is mute! he has reached the horizon of his domain, and to him all beyond is doubt, and uncertainty, and guess. We must lift the veil. We must pass into the border-land between two Worlds, and there inquire at the Oracles of Revelation touching the Unseen and Spiritual powers which thrill through the mighty sacrament of the visible Creation. We perceive, being inspired, the realms of surrounding space peopled by immortal creatures of air—
‘Myriads of spiritual things that walk unseen,Both when we wake and when we sleep.’
These are the existences, in aspect as ‘young men in white garments,’ who inhabit the void place between theWorlds and their Maker, and their God. Behold the battalions of the Lord of Hosts! the Workers of the sky! the faithful and intelligent Vassals of God the Trinity! We have named them in our own poor and meagre language ‘the Angels,’ but this title merely denotes one of their subordinate offices—messengers from on high. The Gentiles called them ‘Gods,’ but we ought to honour them by a name that should embrace and interpret their lofty dignity as an intermediate army between the kingdom and the throne; the Centurions of the stars, and of men; the Commanders of the forces and their Guides. These are they that, each with a delegated office, fulfil what their ‘King invisible’ decrees; not with the dull, inert mechanism of fixed and natural law, but with the unslumbering energy and the rational obedience of spiritual life. They mould the atom; they wield the force; and, as Newton rightly guessed, they rule the World of matter beneath the silent Omnipotence of God.
“‘And he dreamed, and behold a ladder set up on the earth, and the top of it reached to Heaven; and behold the angels of God ascending and descending on it. And behold the Lord stood above it.’—Genesis xxviii. 12.Tolle, Lege, my dear nephew.
“Your affectionate uncle,“R. S. Hawker.
“Morwenstow Vicarage, Cornwall.”
ADiscerner of spirits, i. 81Abimelech’s dream, i. 210Aerolites, i. 24After-vision of a suicide, ii.75Alexander Macdonald’s dream, i. 285Amulet of the Grahams, i. 277—— of the Macdonald Lockharts, i. 278Ann Thorne bewitched, i. 194Apparition at Ballarat, ii.61—— at time of death, ii.59—— in the Jewel House, ii.105—— near Cardiff, ii.114—— of a college friend, ii.71—— of a crow, ii.131—— of a dying father, ii.58—— of a dying lady to her children, ii.64—— of a father to his son, ii.58—— of a friend, ii.60—— of a sister, ii.59—— of a son to his mother and another, ii.73—— of an officer, ii.10—— of Dr. Ferrar’s daughter, ii.25—— of Philip Weld, ii.51—— of Rev. W. Naylor, ii.7—— of S. Stanislaus, ii.51—— seven years after death, ii.71—— to a gentleman, ii.119—— to a lady and her child, ii.113—— to a lady and her child, ii.117—— to a sentry, and his death thereupon, ii.108—— to Lord Brougham, ii.68—— to Lord Chedworth, ii.35—— to Mr. Andrews, ii.41Apparitions at Oxford, ii.209Arrowsmith, Trial of Rev. E., i. 91Arrowsmith’s Hand preserved, i. 95Authentication of Lamb’s cure, i. 96Barony of Chedworth, ii.34Belief in God universal, i. 5Benediction, The principle of, i. 90Beresford apparition, The, ii.11Bird, The Spectral, ii.128Bisham Abbey, Ghost at, ii.91Bishop Joseph Hall on temporal punishment, ii.89Bishop Ken’s hymn, ii.82Blessing and cursing, Power of, i. 90.Bosworth’s testimony, Mr. T., ii.146Bridget Bishop accused of witchcraft, i. 198Bull of Pope Innocent VIII. against witchcraft, i. 162Captain William Dyke, ii.22Cardan, Jerome, i. 282Case of Annie Milner, i. 169—— of Martha Brossier, i. 165Catharine Campbell accused of witchcraft, i. 197Catholic claim to exclusive use of exorcism, i. 163Causation, The law of, i. 3Chamber, John, on “Judiciall Astrologie,” i. 200Charles I., Omens concerning, i. 267, 271Charles Ireland bewitched, i. 186Chevalier’s testimony concerning Spiritualism, Mr., ii.180“Christ is coming” quoted, ii.136.Christian Shaw bewitched, i. 197Christian writers on the Supernatural, i. 31Christianity, Morse on the decline of, ii.137Citation, Remarkable case of, i. 90Club, The Hell-Fire, ii.207Colgarth, The Philipsons of, i. 90Collins’s Sermon, Rev. H., i. 135Cometism, The Trinity of, i. 19Constantine victorious, i. 38Creslow, Haunted chamber at, ii.92Criticism upon Mr. Congreve, i. 20Crookes, Mr. W., on Spiritualism, ii.159,162,164Cross of Constantine, The, i. 35—— fire seen in France in 1826, A, i. 16Cure, Miraculous, i. 95—— Miraculous, by the Blessed Sacrament, i. 121, 125Daimonomagia, i. 174Dale-Owen, Mr., quoted, ii.183,185Death of Captain Speer, i. 253—— of Rev. S. B. Drury, i. 251De Lisle’s, Miss, death, Supernatural music at, i. 135De Lisle, Mr., on the Weld ghost story, ii.54—— Mr. Edwin, on Strauss, i. 2Demons, Belief in, ii.212Denial of the Supernatural, i. 1Details of the Supernatural, i. 8Discovery of a lost will, i. 204Disease of witchcraft, i. 174Double apparition at time of death, ii.55—— in the West Indies, ii.58Dr. Lamb, the sorcerer, i. 202Dr. Newman on ecclesiastical miracles, i. 36Dr. Samuel Johnson on the Lyttelton story, ii.45Dr. William Harvey’s escape from death, i. 284Dream of a child, Warning given in the, i. 260—— of a dignitary realized, i. 257—— of a housekeeper realized, i. 240—— of a widow lady, i. 258—— of Adam Rogers, i. 219—— of Andrew Scott, i. 261—— of Mr. Matthew Talbot, i. 225—— of Mr. Williams of Scorrier, i. 226—— of the Princess Natgotsky, i. 255—— of the Swaffham tinker, i. 215—— Prognostication of death in a, i. 250—— Remarkable, of a clergyman, i. 247—— Warning given in a, i. 254—— Warning neglected, i. 244Dreams and visions, i. 211Dreams, Nature of, i. 210—— of James Jessop, i. 244, 245—— recorded in Scripture, i. 211—— reproduction of thoughts in, i. 215—— supernatural, i. 210Dunbar’s testimony, Rev. Dr., ii.218Dungeon at Glamis Castle, The, ii.114Early Popes martyrs, The, i. 31Eastern form of exorcism, i. 162Ecclesiastical miracles, i. 32Effect of the Supernatural, i. 7Elimination of God, The, i. 19Elizabeth Gorham bewitched, i. 187—— Style accused of witchcraft, i. 177—— Tibbots bewitched, i. 178—— Treslar hung for witchcraft, i. 181Ellinor Shaw and Mary Philips, i. 182Emperor Julian thwarted, The, i. 42English canon concerning exorcism, i. 164—— statutes against witchcraft, i. 163“Eternal,” The term, i. 5Execution of Frederick Caulfield, i. 223—— of Lamb’s servant, i. 203Exhumation of James Quin, i. 236Exorcism, Power of, i. 57, 69, 82—— Latin form of, i. 138—— Oriental form of, i. 162Facts of witchcraft and necromancy, i. 164Faculty of Jerome Cardan, i. 283Fall of aerolites, i. 25False reasoning, i. 26Ferrers family, Omen concerning, i. 272Florence Newton accused of witchcraft, i. 180Friday an unlucky day, i. 282Ghost of Bisham Abbey, ii.91God and His creatures, i. 4—— The elimination of, i. 19Guesses of Science, The, i. 14Hand of Arrowsmith preserved, i. 95Hanmer, Mr. C. L., on an apparition, ii.60Hannah Green’s testimony, i. 242Haunted houses and localities, ii.82—— chamber at Creslow, ii.92—— Glamis Castle, ii.114—— house at Barby, ii.109—— house at Berne, ii.126—— house in Cheshire, ii.116—— house in Scotland, ii.123—— place at York Castle, ii.96—— places, ii.84—— police cell, ii.121—— road near Cardiff, ii.114—— room at Glamis Castle, ii.112—— room in the Tower, ii.104—— spot in Yorkshire, ii.100Hell-Fire Club, The, ii.207Henry Spicer’s testimony, Mr., ii.75—— IV. of France, Omen of death to, i. 267Herder on Witchcraft, ii.210Heresies of the modern Spiritualists, ii.185,191Home, Mr. Daniel, ii.151,153Hospitals, Christian in their origin, i. 10Howell, Mr. J., on Spiritualism, ii.176,177Howitt, Mr. W., on eternal punishment, ii.186,188Hume on miracles, i. 23Increase Mather on the tests of demoniacal possession, i. 173—— Mather’s “Cases of Conscience,” i. 195Inquiries regarding Wynyard, ii.33Jane Brookes accused of witchcraft, i. 175—— Wenham accused of witchcraft, i. 192Johnson, Dr. Samuel, on the Lyttelton ghost, ii.45Kostka’s, S. Stanislaus, apparition, ii.53—— picture at Stonyhurst, ii.53Labarum, The, i. 37Lactantius on dreams, i. 213Lady Betty Cobb, ii.15Lancashire demoniacs, The, i. 171Lane, Mr., on Modern Necromancy, ii.215,217Laud, Omens concerning Archbishop, i. 271Law of causation, The, i. 3Lecky, Mr. W. H. E., on the Oxford Movement, ii.232Legion, The Thundering, i. 34Longdon, Mary, bewitched, i. 194Lord Falkland, Omen concerning, i. 270Lord Litchfield’s note of a presentiment, i. 281—— testimony, i. 281Lord Westcote’s testimony, ii.42Lyttelton Ghost story, ii.36,42,46Macdonald’s, A., case of second sight, i. 285Macknish on dreams, i. 215Major George Sydenham, ii.22Marquis de Marsay on Spirits, ii.86Mary of Medicis, Omen of death to, i. 267Media, Table of Spiritual, ii.143Mines, Haunted, ii.84Ministry of Angels, ii.82Miracles at Rome in 1792, i. 17—— Bishop Hall on, ii.230—— examination of at Rome, ii.227—— of our Lord, i. 30—— of Prince Hohenlohe, i. 17—— wrought by the Blessed Sacrament, i. 123, 126Miracle at Garswood, i. 96—— at Metz, i. 128—— at Typasa, i. 42—— under Marcus Aurelius, i. 33Miraculous cure at Pontoise, i. 83—— facts, Tradition of, i. 32—— of Joseph Lamb, i. 95—— of Mary Wood, i. 114—— of Winifred White, i. 116Mediumship, ii.143—— Clairlative, ii.146—— Clairvoyant, ii.150—— Developing, ii.148—— Duodynamic, ii.148—— Gesticulating, ii.144—— Homo-motor, ii.147—— Impersonating, ii.145—— Impressional, ii.150—— Manipulating, ii.145—— Missionary, ii.149—— Motive, ii.144—— Neurological, ii.146—— Pantomimic, ii.145—— Pictorial, ii.148—— Psychologic, ii.147—— Psychometric, ii.148—— Pulsatory, ii.145—— Speaking, ii.150—— Symbolic, ii.147—— Sympathetic, ii.146—— Therapeutic, ii.149—— Tipping, ii.144—— Vibratory, ii.144Miss Weld’s testimony, ii.54Modern scientific methods, i. 10Monsignor Patterson’s testimony, ii.52More’s “Antidote against Atheism,” i. 173Mr. De Lisle on Miracles, i. 15Mr. De Lisle’s testimony, ii.54Mr. Edwin De Lisle in reply to Strauss, i. 4Mr. E. Lenthal Swifte’s testimony, ii.104Mr. George Fortescue’s declaration, ii.43Mr. Henry Cope Caulfeild’s testimony, ii.115Mr. Herbert Spencer answered, i. 11Mr. J. G. Godwin’s declaration, ii.68Mr. Laxon’s wife tormented, i. 189Mr. M. P. Andrews’ declaration, ii.43Mr. Ralph Davis on the Northampton witches, i. 182Mr. Rutherford’s declaration, i. 263Mr. William Talbot’s testimony, i. 226Mrs. Baillie-Hamilton’s testimony, ii.66Mrs. George Lee’s testimony, i. 230Mrs. Kempson’s testimony, i. 254Murder discovered by a dream, i. 221—— of Maria Martin discovered, i. 231—— of the crippled and imbecile, i. 9Naturalistic materialism, i. 10Nature of God, i. 6—— dreams, i. 210Necromancy recognized by the fathers, i. 161—— in China, ii.220Northamptonshire witches, The, i. 182Notions, reintroduction of Pagan, i. 13Old traditions generally accepted, ii.90Omen concerning Archbishop Laud, i. 271—— concerning King Charles I., i. 268, 269, 270—— concerning Lord Falkland, i. 270Omens and prognostications, i. 263—— The subject of, i. 263Opinions of Strauss, i. 3Oracles, The cessation of, i. 282Ostrehan’s, Captain, testimony, ii.218Oxenham omen, The, i. 273Pagan notions, Reintroduction of, i. 13Patterson’s, Monsignor, information, ii.52Perrone, Father, on Spiritualism, ii.184Philipsons of Colgarth, The, i. 90Planchette, Use of, ii.220,222Plumer Ward’s, Mr., account of the Lyttelton ghost, ii.46Plutarch on the “Cessation of Oracles,” i. 282Popes martyrs, The early, i. 31Portrait of S. Stanislaus, ii.53Power and malice of Satan, ii.83—— of blessing and cursing, i. 90—— of exorcism claimed exclusively, i. 163Presentiment of Lieutenant R——, i. 250—— of death, i. 262—— to Lady Warre’s chaplain, i. 281Principle of benediction, The, i. 88Principles of the Broad Church party, ii.137Prognostication of death in a dream, i. 250—— of death to Captain Speer, i. 252Prognostications and omens, i. 263Propriety of a revelation, i. 5Purbrick, Rev. E. J., on the Weld ghost story, ii.54Purport of dreams, i. 212Rebuilding of the Temple, i. 42“Report on Spiritualism” quoted, ii.153Rev. Dr. Cox’s testimony, ii.54Rev. Dr. J. M. Neale’s testimony i. 243Rev. Edward Price on the World of Spirits, ii.82Rev. G. R. Winter on the Swaffham tinker, i. 215Rev. H. N. Oxenham’s testimony, i. 277Rev. J. Richardson’s testimony, i. 253Rev. John Wesley on evil spirits, ii.85Rev. Joseph Jefferson’s testimony, ii.100Rev. Mr. Perring’s dream realized, i. 234Rev. T. J. Morris’s testimony, i. 240“Rules for the Spirit Circle” quoted, ii.151S. Augustine on miracles, i. 30S. Bernard on dreams, i. 214S. Cyprian on dreams, i. 214S. Cyril on dreams, i. 214S. Irenæus on miracles, i. 41S. John’s College, Oxford, Founding of, i. 267S. Pacian on miracles, i. 41S. Thomas Aquinas on dreams, i. 214Sacrilege discovered by a dream, i. 232“Sadducismus Triumphatus” referred to, i. 199Satan, power and malice of, ii.83Science and faith, Rev. R. S. Hawker on, ii.239Science of the Pagan oracles, i. 161“Scientific View of Modern Spiritualism” quoted, ii.143Scott, Dream of Andrew, i. 261Scripture on witchcraft and necromancy, i. 164Séance at the Marshalls’, i. 203—— record of, from “Spiritual Magazine,” ii.169Second sight, Treatise on, i. 285—— at Cardiff, i. 286—— at Ramsbury, i. 288—— Jerome Cardan’s gift of, i. 283Sexton, Dr. G., on spiritualism, ii.225Shakespeare’s conception of the supernatural, ii.89Singular prognostication, i. 250Sir Christopher Heydon on astrology, i. 200Sir George Caulfeild, i. 223Sir Henry Chauncy trying witches, i. 193Sir Henry Yelverton and his death, i. 95Sir Martin Beresford, ii.13Sir Matthew Hale’s evidence as to witchcraft, i. 163Sir Thomas Brown’s evidence against witchcraft, i. 163Slade’s, Sir Alfred, testimony, ii.218Somerset omen, The, i. 266Sorcery of Dr. Lamb, i. 202Sortes Virgilianæ, The, i. 269, 270Sound of a drum, The, i. 278Southey on haunted localities, ii.84Spectral dog, The, i. 280Spectre of Lady Hobby, The, ii.91Spedlin’s Tower haunted, ii.97Spirits, perturbed, ii.87—— World of, ii.82Spiritualism despised, ii.139—— modern, ii.135,169—— Mr. W. Crookes on the phenomena of, ii.159—— Origin of, ii.141Spiritualistic manifestations, i. 205;ii.151,153,155,157,160,161,163,169,173,175,176,177,178,180Statement of Lord Lyttelton’s valet, ii.45Stigmatization, i. 98, 100, 101, 102, 105, 109Strauss, Opinions of, i. 2Successful exorcism by an English clergyman, i. 80Sudden death of Ruth Pierce, i. 289Supernatural banished, The, ii.140—— basis of life, i. 12—— its work, i. 2—— noises at Abbotsford, ii.99—— religion, i. 18Surey demoniac, The, i. 177Tertullian on dreams, i. 213Testimony to the fulfilment of a solemn Curse, i. 117The Chester-le-Street apparition, ii.3The Christian system, i. 26The Lyttelton ghost story, ii.35The Misses Amphlett, ii.39The Oxenham omen, i. 274The result of a solemn Curse, i. 117The sound of a drum, i. 278The spectral dog, i. 280—— bird, ii.128The use of the Sign of the Cross, ii.4The white bird of the Oxenhams, i. 274Theories concerning dreams, i. 210Thirteen to Dinner, i. 281Thomas Aquinas on miracles, S., i. 28Three men rescued by a dream, i. 231Tichborne dole, The, i. 264—— Curse and Prophecy, The, i. 265—— Mabella, Lady, i. 264—— Sir Henry, i. 265—— Sir Roger, i. 264Tinley, Dream of Samuel, i. 262Tradition of miraculous powers, i. 32Treatise on second sight, i. 285Trial of Rev. E. Arrowsmith, i. 91Trinity of Comteism, The, i. 19Twice-repeated dream of a sailor, i. 231Tyrone apparition, The, ii.11Unalterable experience, i. 24Use of the Sign of the Cross, ii.4Wallace, Mr. A., on spiritualism and science, ii.193Wandering souls, ii.87Ward’s account of the Lyttelton ghost, Mr., ii.46Warning given in a dream, i. 238, 254—— given to a lady by a dream, i. 242—— to a lady, i. 258—— to a little child, i. 260—— to two persons in dreams, i. 258“Weekly Register,” The, on Mr. Wallace’s theories, ii.197Weld ghost story, The, ii.49—— Philip, drowned, ii.50—— Very Rev. Alfred, S. J., on the Weld ghost story, ii.54Weld’s, Philip, apparition, ii.53Westcote, Lord, on the Lyttelton ghost, i. 33White’s Dream, Sir Thomas, i. 266Witchcraft and necromancy, i. 152—— and sorcery, Canon Melville on, i. 156—— common in non-Catholic countries, i. 201—— condemned in Scripture, i. 152, 155—— Definition of, i. 174—— Examples of, i. 176-201—— George More on, i. 171—— Herder on, ii.210—— Jane Wenham accused of, i. 192—— Joseph Glanville on, i. 175—— recognized by the Fathers, i. 161—— Rev. John Wesley on, i. 160Witches, The Northamptonshire, i. 182“Wonders of the Invisible World,” i. 198World of spirits, The, ii.82Wynyard ghost story, The, ii.26
THE END.
CHISWICK PRESS:—PRINTED BY WHITTINGHAM AND WILKINS,TOOKS COURT, CHANCERY LANE.
Footnotes:
[1]Here in Mr. Surtees’ record is a remarkable example of the pious and devout use of the sacred Sign of the Cross, which, having been universal amongst all classes before the Reformation, was continued by many for long generations afterwards, and the use of which since the Catholic Revival in the English Church has become common.
[2]“History of Durham,” by Robert Surtees, Esq.: under “Chester-le-Street.” Vol. ii. pp. 147-148.
[3]“Nichols’ Literary Illustrations.” Vol. iv. p. 119,et seq.London, 1822.
[4]Arthur Orchard, of S. John’s College, Cambridge, B.A. 1662; M.A. 1666; B.D. 1673.
[5]“Letters on Animal Magnetism,” by Dr. W. Gregory, p. 487. London, 1851.
[6]A member of the noble family of Beresford thus wrote (A.D.1873) to a friend of the Editor, with reference to the above narrative:—“The tradition in our family is entirely in favour of the truth of the Spectral Appearance, and the account which I have read, and return, is in my opinion a true and faithful narration of it.”
[7]The record of this came to the Editor, through a friend, from the late Rev. W. Hastings Kelke, M.A., sometime Rector of Drayton Beauchamp, in the county of Bucks.
[8]The barony of Chedworth was conferred upon John Howe, Esq., of Chedworth, co. Gloucester, on May 12, 1741. He had two sons, John Thynne, the nobleman referred to in the above account, and Henry Frederick, who in turn succeeded him in the title. His daughter Mary married Alexander Wright, Esq., whose daughter Mary Wright is the lady mentioned in the above narrative. Miss Wright’s cousin John inherited as fourth baron, but died unmarried, Oct. 29, 1804, when the peerage became extinct.
[9]Another narrative of this remarkable event, which substantially corresponds with those given in the text above is provided here. In certain respects there are discrepancies, and just those kinds of discrepancies which might reasonably have been looked for in accounts drawn up by different hands; but in the main facts, regarding which there can be no reasonable doubt, there is a remarkable and notable identity in all the leading features: “Two nights before, on Lord Lyttelton retiring to bed, after his servant was dismissed and his light extinguished, he had heard a noise resembling the fluttering of a dove at his chamber window. This attracted his attention to the spot; when, looking in the direction of the sound, he saw the figure of an unhappy female whom he had seduced, and who, when deserted, had put a violent end to her own existence, standing in the aperture of the window from which the fluttering sound had proceeded. The form approached the foot of the bed, the room was preternaturally light, the objects of the chamber were distinctly visible. Raising her hand and pointing to a dial which stood on the mantlepiece of the chimney, the figure, with a severe solemnity of voice and manner, answered to the appalled and conscience-stricken man that at that very hour, on the third day after the visitation, his life and his sins would be concluded, and nothing but their punishment remain, if he availed himself not of the warning to repentance which he had thus received. The eye of Lord Lyttelton glanced upon the dial; the hand was on the stroke of twelve: again the apartment was involved in total darkness—the warning spirit disappeared, and bore away at her departure all the lightness of heart and buoyancy of spirit, ready flow of wit, and vivacity of manner, which had formerly been the pride and ornament of the unhappy being to whom she had delivered her tremendous summons. Such was the tale that Lord Lyttelton delivered to his companions. They laughed at his superstition, and endeavoured to convince him that his mind must have been impressed with this idea by some dream of a more consistent nature than dreams generally are, and that he had mistaken the visions of his sleep for the visitation of a spirit. He was consoled, but not convinced; he felt relieved by their distrust, and on the second night after the appearance of the spectre, he retreated to his apartment with his faith in the reality of the transaction somewhat shaken; and his spirits, though not revived, certainly lightened of somewhat of their oppression. On the succeeding day the guests of Lord Lyttelton, with the connivance of his attendant, had provided that the clocks throughout the house should be advanced an hour; by occupying the host’s attention during the whole day with different and successive objects of amusement, they contributed to prevent his discovering the imposture. Ten o’clock struck: the nobleman was silent and depressed. Eleven struck, the depression deepened, and now not even a smile, or the slightest movement of his eye indicated him to be conscious of the efforts of his associates, as they attempted to dispel his gloom. Twelve struck. ‘Thank God! I am safe,’ exclaimed Lord Lyttelton, ‘the ghost was a liar after all. Some wine, there. Congratulate me, my friends; congratulate me on my reprieve. Why, what a fool I was to be cast down by so idle and absurd a circumstance! But, however, it is time for bed. We’ll be up early and out with the hounds to-morrow. By my faith, it’s half-past twelve, so good night!’ and he returned to his chamber convinced of his security, and believing that the threatened hour of peril was now past. His guests remained together to await the completion of the time so ominously designated by the vision. A quarter of an hour had elapsed: they heard the valet descend from his master’s room. It was just twelve. Lord Lyttelton’s bell rang violently. The company ran in a body to his apartment. The clock struck one at their entrance, the unhappy nobleman lay extended on the bed before them, pale and lifeless, and his countenance terribly convulsed.”