"'Soon after dinner I felt so exceedingly tired and sleepy, a most unusual thing for me, that I found it absolutely impossible to keep awake, and consequently asked my host and hostess to excuse me. I woke next morning feeling languid and giddy, and, while shaving, I noticed a curious red mark at the base of my neck. I imagined I must have cut myself shaving hurriedly the evening before, and thought nothing more about it.

"'The following night, after dinner, I experienced the same sensation of sleepiness, and felt almost as if I had been drugged. It was impossible for me to keep awake, so I again asked to be excused! On this occasion, after I had retired, a curious thing happened. I dreamed—or at least I suppose I dreamed—that I saw my door slowly open, and the figure of a woman carrying a candle in one hand, and with the other carefully shading the flame, glide noiselessly into my room. She was clad in a loose red gown, and a great rope of hair hung over one shoulder. Again those red-gold eyes looked into mine; again I heard that low musical laugh; and this time I felt powerless either to speak or to move. She leaned down, nearer and nearer to me; her eyes gradually assumed a fiendish and terrible expression; and with a sucking noise, which was horrible to hear, she fastened her crimson lips to the little wound in my neck. I remembered nothing more until the morning. The place on my neck, I thought, looked more inflamed, and as I looked at it, my dream came vividly back to me and I began to wonder if after all it was only a dream. I felt frightfully rotten, so rotten that I decided to return to town that day; and yet I yielded to some strange fascination, and determined, after all, to stay another night. At dinner I drank sparingly; and, making the same excuse as on the previous nights, I retired to bed at an early hour. I lay awake until midnight, waiting for I know not what; and was just thinking what a mad fool I was, when suddenly the door gently opened and again I saw Jack's wife. Slowly she came towards me, gliding as stealthily and noiselessly as a snake. I waited until she leaned over me, until I felt her breath on my cheek, and then—then flung my arms round her. I had just time to see the mad terror in her eyes as she realised I was awake, and the next instant, like an eel, she had slipped from my grasp, and was gone. I never saw her again. I left early the next morning, and I shall never forget dear old Jack's face when I said good-bye to him. It is only a few days since I heard of his death.'"

Were-wolves

Closely allied to the vampire is the were-wolf, which, however, instead of devouring the intellect of human beings, feeds only on their flesh. Like the vampire, the were-wolf belongs to the order of elementals; but, unlike the vampire, it is confined to a very limited sphere—the wilds of Norway, Sweden, and Russia, and only appears in two guises, that of a human being in the daytime and a wolf at night. I have closely questioned many people who have travelled in those regions, but very few of them—one or two at the most—have actually come in contact with those to whom the existence of the were-wolf is not a fable but a fact. One of these travellers, a mere acquaintance whom I met in an hotel in the Latin Quarter of Paris, assured me that the authenticity of a story he would tell me, relating to the were-wolf, was, in the neighbourhood through which he travelled, never for a single moment doubted.

My informant, a highly cultured Russian, spoke English, French, German, and Italian with as great fluency as I spoke my native tongue, and I believed him to be perfectly genuine. The incident he told me, to which unanimous belief was accredited, happened to two young men (whom I will call Hans and Carl), who were travelling to Nijni Novgorod, a city in the province of Tobolsk. The route they took was off the beaten track, and led them through a singularly wild and desolate tract of country. One evening, when they were trotting mechanically along, their horses suddenly came to a standstill and appeared to be very much frightened. They inquired of the driver the reason of such strange behaviour, and he pointed with his whip to a spot on the ice—they were then crossing a frozen lake—a few feet ahead of them. They got out of the sleigh, and, approaching the spot indicated, found the body of a peasant lying on his back, his throat gnawed away and all his entrails gone. "A wolf without a doubt," they said, and getting back into the sleigh, they drove on, taking good care to see that their rifles were ready for instant action. They had barely gone a mile when the horses again halted, and a second corpse was discovered, the corpse of a child with its face and thighs entirely eaten away. Again they drove on, and had progressed a few more miles when the horses stopped so abruptly that the driver was pitched bodily out; and before Carl and Hans could dismount, the brutes started off at a wild gallop. They were eventually got under control, but it was with the greatest difficulty that they were forced to turn round and go back, in order to pick up the unfortunate driver. The farther they went, the more restless they became, and when, at length, they approached the place where the driver had been thrown, they came to a sudden and resolute standstill. As no amount of whipping would now make them go on, Hans got out, and advancing a few steps, espied something lying across the track some little distance ahead of them. Gun in hand, he advanced a few more steps, when he suddenly stopped. To his utter amazement he saw, bending over a body, which he at once identified as that of their driver, the figure of a woman. She started as he approached, and, hastily springing up, turned towards him. The strange beauty of her face, her long, lithe limbs (she stood fully six feet high) and slender body,—the beauty of the latter enhanced by the white woollen costume in which she was clad,—had an extraordinary effect upon Hans. Her shining masses of golden hair, that curled in thick clusters over her forehead and about her ears; the perfect regularity of her features, and the lustrous blue of her eyes, enraptured him; whilst the expression both in her face and figure—in her sparkling eyes and firmly modelled mouth; in her red lips, and even in her pearly teeth, repulsed and almost frightened him. He gazed steadily at her, and, as he did so, the hold on his rifle involuntarily tightened. He then glanced from her face to her hands, and noticed with a spasm of horror that the tips of her long and beautifully shaped nails were dripping with blood, and that there was blood, too, on her knees and feet, blood all over her. He then looked at the driver and saw the wretched man's clothes had been partially stripped off, and that there were great gory holes in his throat and abdomen.

"Oh, I am so glad you have come!" the woman cried, addressing him in a strangely peculiar voice, that thrilled him to the marrow of his bones. "It is the wolves. Do come and see what they have done. I saw them, from a distance, attack this poor man, and leaving my sleigh, for my horses came to a dead halt, and nothing I could do would induce them to move, I ran to his assistance. But, alas! I was too late!" Then, looking at her dress, from which Hans could scarcely remove his eyes, she cried out: "Ugh! How disgusting—blood! My hands and clothes are covered with it. I tried to stop the bleeding, but it was no use"; and she proceeded to wipe her fingers on the snow.

"But why did you venture here alone?" Hans inquired, "and why unarmed? How foolhardy! The wolves would have made short work of you had you encountered them!"

"Then you cannot have heard the report of my gun!" the woman cried, in well-feigned astonishment. "How strange! I fired at the wolves from over there"; and she pointed with one of her slender, milky-white fingers to a spot on the ice some fifty yards away. "Fortunately, they all made off," she continued, "and I hastened hither, dropping my gun that I might run the faster."

"I can see no gun," Hans exclaimed, shading his eyes with his hand and staring hard.

The woman laughed. "What a disbelieving Jew it is!" she said. "The gun is there; I can see it plainly. You must be short-sighted." And then, straining her eyes on the far distance, she shrieked: "Great Heavens! My sleigh has gone! Oh! what shall I do? What shall I do?"

Giving way to every gesture of despair, she looked so forlorn and beautiful that Hans would have been full of pity for her, had not certain vague suspicions, which he could neither account for nor overcome, entered his heart. Sorely perplexed, he did not know what to do, and stood looking at her in critical silence.

"Won't you come with me?" she said, clasping her hands beseechingly. "Come with me to look for it. The horses may only have strayed a short distance, and we might overtake them without much difficulty."

As she spoke thus, her piercing, earnest gaze thrilled him to the very soul, and his heart rose in rebellion against his reason. He had seen many fair women, but assuredly none as fair as this one. What eyes! What hair! What a complexion! What limbs! It seemed to him that she was not like ordinary women, that she was not of the same flesh and blood as any of the women he had ever met, and that she was in reality something far superior; something generated by the primitive glamour of the starry night, of the great, sparkling, ice-covered lake, and the lone, snow-capped peaks beyond. And all the while he was thinking thus, and unconsciously coming under the spell of her weird beauty, the woman continued to gaze entreatingly at him from under the long lashes which swept her cheeks. At last he could refuse her no longer—he would have gone to hell with her had she asked it—and shouting to Carl to remain where he was, he bade her lead the way. Setting off with long, quick strides that made Hans wonder anew, she soon put a considerable distance between herself and companion, and Carl. Hans now perceived a change; the sky grew dark, the clouds heavy, and the farther they went, the more perceptible this change became. The brightness and sense of joy in the air vanished, and, with its dissipation, came a chill and melancholy wind that rose from the bosom of the lake and swept all around them, moaning and sighing like a legion of lost souls.

But Hans, who came of a military stock, feared little, and, with his beautiful guide beside him, would cheerfully have faced a thousand devils. He had no eyes for anything save her, no thought of anything but her, and when she sidled up to him, playfully fingering his gun, he allowed her to take it from him and do what she liked with it. Indeed, he was so absorbed in the contemplation of her marvellous beauty, that he did not perceive her deftly unload his rifle and throw it from her on the ice; nor did he take any other notice than to think it a very pretty, playful trick when she laughingly caught his two hands, and bound them securely together behind his back. He was still drinking in the wondrous beauty of her eyes, when she suddenly slipped one of her pretty, shapely feet between his, and with a quick, subtle movement, tripped him and threw him to the ground. There was a dull crash, and, amid the hundred and one sounds that echoed and re-echoed through his head as it came in contact with the ice, he seemed to hear the far-off patter of horses' hoofs. Then something deliciously soft and cool touched his throat, and opening his eyes, he found his beautiful companion bending over him and undoing the folds of his woollen neckerchief with her shapely fingers. For such an experience he would fall and faint till further orders. He sought her eyes, and all but fainted again—the expression in them appalled him. They were no longer those of a woman but a devil, a horrible, sordid devil that hungered not merely for his soul, but for his flesh and blood. Then, in a second, he understood it all—she was a were-wolf, one of those ghastly creatures he had hitherto scoffingly attributed to the idle superstitions of the peasants. It was she who had mutilated the bodies they had passed on the road; it was she who had killed and half-eaten their driver; it was she—but he could think no more, it was all too horrible, and the revulsion of his feelings towards her clogged his brain. He longed to grapple with her, strangle her, and he could do nothing. The bare touch of those fingers—those cool, white, tapering fingers, with their long, shining filbert nails, all ready and eager to tear and rend his flesh to pieces—had taken all the life from his limbs, and he could only gaze feebly at her and damn her from the very bottom of his soul. One by one, more swiftly now, she unfastened the buttons of his coat and vest and then, baring her cruel teeth with a soft gurgle of excitement, and a smack of her red glistening lips, she prepared to eat him. Strangely enough, he experienced no pain as her nails sank into the flesh of his throat and chest and clawed it asunder. He was numb, numb with the numbness produced by hypnotism or paralysis—only some of his faculties were awake, vividly, startlingly awake. He was abruptly roused from this state by the dull crack of a rifle, and an agonising, blood-curdling scream, after which he knew no more till he found himself sitting upright on the ice, gulping down brandy, his throat a mass of bandages, and Carl kneeling beside him.

"Where is she?" he asked, and Carl pointed to an object on the ice. It was the body of a huge white wolf, with half its head blown away.

"An explosive bullet," Carl said grimly. "I thought I would make certain of the beast, even at the risk of hurting you; and, mein Gott! it was a near shave! You have lost some of your hair, but nothing more. When I saw you go away with the woman, I guessed something was up. I did not like the look of her at all; she was a giantess, taller than any woman I have ever seen; and the way she had you in tow made me decidedly uncomfortable. Consequently, I followed you at a distance, and when I saw her trip you, I lashed up our horses and came to your rescue as fast as I could. Unfortunately, I had to dismount when I was still some distance off, as no amount of lashing would induce the horses to approach you nearer, and after arriving within range, it took me some seconds to get my rifle ready and select the best position for a shot. But, thank God! I was just in time, and, beyond a few scratches, you are all right. Shall we leave the beast here or take it with us?"

"We will do neither," Hans said, with a shudder, whilst a new and sad expression stole into his eyes. "I cannot forget it was once a woman! and, my God! what a woman! We will bury her here in the ice."

The story here terminated, and from the fact that I have heard other stories of a similar nature, I am led to believe that there is in this one some substratum of truth. Were-wolves are not, of course, always prepossessing; they vary considerably. Moreover, they are not restricted to one sex, but are just as likely to be met with in the guise of boys and men as of girls and women.

Fox-women

Very different from this were-wolf, though also belonging to the great family of elementals, are the fox-women of Japan and China, about which much has been written, but about which, apparently, very little is known.

In China the fox was (and in remote parts still is) believed to attain the age of eight hundred or a thousand years. At fifty it can assume the form of a woman, and at one hundred that of a young and lovely girl, called Kao-Sai, or "Our Lady." On reaching the thousand years' limit, it goes to Paradise without physical dissolution. I have questioned many Chinese concerning these fox-women, but have never been able to get any very definite information. One Chinaman, however, assured me that his brother had actually seen the transmigration from fox to woman take place. The man's name I have forgotten, but I will call him Ching Kang. Well, Ching Kang was one day threading his way through a lovely valley of the Tapa-ling mountains, when he came upon a silver (i.e. white) fox crouching on the bank of a stream in such a peculiar attitude that Ching Kang's attention was at once arrested. Thinking that the animal was ill, and delighted at the prospect of lending it aid, for silver foxes are regarded as of good omen in China, Ching Kang approached it, and was about to examine it carefully, when to his astonishment he found he could not move—he was hypnotised. But although his limbs were paralysed, his faculties were wonderfully active, and his heart almost ceased beating when he saw the fox slowly begin to get bigger and bigger, until at last its head was on a level with his own. There was then a loud crash, its skin burst asunder, and there stepped out of it the form of a girl of such entrancing beauty that Ching Kang thought he must be in Heaven. She was fairer than most Chinese women; her eyes were blue instead of brown, and her shapely hands and feet were of milky whiteness. She was gaily dressed in blue silk, with earrings and bracelets of blue stone, and carried in one of her hands a blue fan. With a wave of her slender palms she released Ching Kang from his spell, and, bidding him follow her, plunged into a thick clump of bushes. Madly infatuated, Ching Kang needed no second bidding, but, keeping close to her heels, stolidly pushed his way through barricades of brambles that, whilst yielding to her touch, closed on him and beat him on the face and body so unmercifully that in a very short time he was barely recognisable, being literally bathed in blood. However, despite his wounds increasing and multiplying with every step he took, and naturally causing him the most excruciating agony, Ching Kang never, for one instant, thought of turning back; he always kept within touching distance of the blue form in front of him. But at last human nature could stand it no longer; his strength gave way, and as with a mad shriek of despair he implored her to stop, his senses left him and he fell in a heap to the ground. When he recovered he was lying alone, quite alone in the middle of the road, exactly opposite the spot where he had first seen the fox, and by his side was a fan, a blue fan. Picking it up sadly, he placed it near his heart (where it remained to the very day of his death), and with one last lingering look at the bank of the stream, he continued his solitary journey.

This was Ching Kang's story. His brother did not think he ever met the fox-woman again. He believed Ching Kang was still searching for her when he died.



CHAPTER VIII

DEATH WARNINGS AND FAMILY GHOSTS

Candles are very subject to psychic influences. Many years ago, when I was a boy, I was sitting in a room with some very dear friends of mine, when one of them, suddenly turning livid, pointed at the candle, and with eyes starting out of their sockets, screamed, "A winding-sheet! A winding-sheet! See! it is pointing at me!" We were all so frightened by the suddenness of her action, that for some seconds no one spoke, but all sat transfixed with horror, gaping at the candle. "It must be my brother Tom," she continued, "or Jack. Can't you see it?" Then, one after another, we all examined the candle and discovered that what she said was quite true—there was an unmistakable winding-sheet in the wax, and it emphatically pointed in her direction. Nor were her surmisings in vain, for the next morning she received a telegram to say her brother Tom had died suddenly. I am sceptical with regard to some manifestations, but I certainly do believe in this one, and I often regard my candle anxiously, fearing that I may see a winding-sheet in it.

To have three candles lighted at the same time is also an omen of death, and as I have known it to be fulfilled in several cases within my own experience, I cannot help regarding it as one of the most certain.

I am sometimes informed of the advent of the occult in a very startling manner—my candle burns blue. It has done this when I have been sitting alone in my study, at night, writing. I have been busily engaged penning descriptions of the ghosts I and others have seen, when I have been startled by the fact that my paper, originally white, has suddenly become the colour of the sky, and on looking hastily up to discover a reason, have been in no small measure shocked to see my candle burning a bright blue. An occult manifestation of sorts has invariably followed. I am often warned of the near advent of the occult in this same manner when I am investigating in a haunted house—the flame of the candle burns blue before the appearance of the ghost. It is, by the way, an error to think that different types of phantasms can only appear in certain colours—colours that are peculiar to them. I have seen the same phenomenon manifest itself in half a dozen different colours, and blue is as often adopted by the higher types of spirits as by the lower, and is, in fact, common to both. I have little patience with occultists who draw hard and fast lines, and, ignoring everybody else's experiences, presume to diagnose within the narrow limits of their own. No one can as yet say anything for certain with regard to the superphysical, and the statements of the most humble psychic investigator, provided he has had actual experience, and is genuine, are just as worthy of attention as those of the most eminent exponents of theosophy or spiritualism, or of any learned member of the Psychical Research Societies. The occult does not reveal itself to the rich in preference to the poor, and, for manifestation, is not more partial to the Professor of Physics and Law than to the Professor of Nothing—other than keen interest and common sense.

Corpse-candles

In Wales there are corpse-candles. According to the account of the Rev. Mr Davis in a work by T. Charley entitled The Invisible World, corpse-candles are so called because their light resembles a material candle-light, and might be mistaken for the same, saving that when anyone approaches them they vanish, and presently reappear. If the corpse-candle be small, pale, or bluish, it denotes the death of an infant; if it be big, the death of an adult is foretold; and if there are two, three, or more candle-lights, varying in size, then the deaths are predicted of a corresponding number of infants and adults. "Of late," the Rev. Mr Davis goes on to say (I quote him ad verbum), "my sexton's wife, an aged, understanding woman, saw from her bed a little bluish candle upon her table: within two or three days after comes a fellow in, inquiring for her husband, and, taking something from under his cloak, clapt it down directly upon the table end where she had seen the candle; and what was it but a dead-born child? Another time, the same woman saw such another candle upon the other end of the same table: within a few days later, a weak child, by myself newly christened, was brought into the sexton's house, where presently he died; and when the sexton's wife, who was then abroad, came home, she found the women shrouding the child on that other end of the table where she had seen the candle. On a time, myself and a huntsman coming from our school in England, and being three or four hours benighted ere we could reach home, saw such a light, which, coming from a house we well knew, held its course (but not directly) in the highway to church: shortly after, the eldest son in that house died, and steered the same course.... About thirty-four or thirty-five years since, one Jane Wyatt, my wife's sister, being nurse to Baronet Rud's three eldest children, and (the lady being deceased) the lady of the house going late into a chamber where the maid-servants lay, saw there no less than five of these lights together. It happened awhile after, the chamber being newly plastered, and a great grate of coal-fire therein kindled to hasten the drying up of the plastering, that five of the maid-servants went there to bed as they were wont; but in the morning they were all dead, being suffocated in their sleep with the steam of the newly tempered lime and coal. This was at Llangathen in Carmarthen."

So wrote the Rev. Mr Davis, and in an old number of Frazer's Journal I came across the following account of death-tokens, which, although not exactly corpse-candles, might certainly be classed in the same category. It ran thus:

"In a wild and retired district in North Wales, the following occurrence took place, to the great astonishment of the mountaineers. We can vouch for the truth of the statement, as many of our own teutu, or clan, were witnesses of the facts. On a dark evening a few weeks ago, some persons, with whom we are well acquainted, were returning to Barmouth on the south or opposite side of the river. As they approached the ferry house at Penthryn, which is directly opposite Barmouth, they observed a light near the house, which they conjectured to be produced by a bonfire, and greatly puzzled they were to discover the reason why it should have been lighted. As they came nearer, however, it vanished; and when they inquired at the house respecting it, they were surprised to learn that not only had the people there displayed no light, but they had not even seen one; nor could they perceive any signs of it on the sands. On reaching Barmouth, the circumstance was mentioned, and the fact corroborated by some of the people there, who had also plainly and distinctly seen the light. It was settled, therefore, by some of the old fishermen that this was a death-token; and, sure enough, the man who kept the ferry at that time was drowned at high water a few nights afterwards, on the very spot where the light was seen. He was landing from the boat, when he fell into the water, and so perished. The same winter the Barmouth people, as well as the inhabitants of the opposite bank, were struck by the appearance of a number of small lights, which were seen dancing in the air at a place called Borthwyn, about half a mile from the town. A great number of people came out to see these lights; and after awhile they all but one disappeared, and this one proceeded slowly towards the water's edge to a little bay where some boats were moored. The men in a sloop which was anchored near the spot saw the light advancing, they saw it also hover for a few seconds over one particular boat, and then totally disappear. Two or three days afterwards, the man to whom that particular boat belonged was drowned in the river, while he was sailing about Barmouth harbour in that very boat."

As the corpse-candle is obviously a phantasm whose invariable custom is to foretell death, it must, I think, be classified with that species of elementals which I have named—for want of a more appropriate title—CLANOGRIAN. CLANOGRIANS embrace every kind of national and family ghost, such as The White Owl of the Arundels, the Drummer of the Airlies, and the Banshee of the O'Neills and O'Donnells.

With regard to the origin of corpse-candles, as of all other clanogrians, one can only speculate. The powers that govern the superphysical world have much in their close keeping that they absolutely refuse to disclose to mortal man. Presuming, however, that corpse-candles and all sorts of family ghosts are analogous, I should say that the former are spirits which have attached themselves to certain localities, either owing to some great crime or crimes having been committed there in the past, or because at some still more remote period the inhabitants of those parts—the Milesians and Nemedhians, the early ancestors of the Irish, dabbled in sorcery.

Fire-coffins

Who has not seen all manner of pictures in the fire? Who has not seen, or fancied he has seen, a fire-coffin? A fire-coffin is a bit of red-hot coal that pops mysteriously out of the grate in the rude shape of a coffin, and is prophetic of death, not necessarily the death of the beholder, but of someone known to him.

The Death-watch

Though this omen in a room is undoubtedly due to the presence in the woodwork of the wall of a minute beetle of the timber-boring genus ANOBIUM, it is a strange fact that its ticking should only be heard before the death of someone, who, if not living in the house, is connected with someone who does live in it. From this fact, one is led to suppose that this minute beetle has an intuitive knowledge of impending death, as is the case with certain people and also certain animals.

The noise is said to be produced by the beetle raising itself upon its hind legs (see Popular Errors explained, by John Timbs), with the body somewhat inclined, and beating its head with great force and agility upon the plane of position; and its strokes are so powerful as to be heard from some little distance. It usually taps from six to twelve times in succession, then pauses, and then recommences. It is an error to suppose it only ticks in the spring, for I know those who have heard its ticking at other, and indeed, at all times in the year.

Owls

Owls have always been deemed psychic, and they figure ominously in the folk-lore of many countries. I myself can testify to the fact that they are often the harbinger of death, as I have on several occasions been present when the screeching of an owl, just outside the window, has occurred almost coincident with the death of someone, nearly related either to myself or to one of my companions. That owls have the faculty of "scenting the approach of death" is to my mind no mere idle superstition, for we constantly read about them hovering around gibbets, and they have not infrequently been known to consummate Heaven's wrath by plucking out the eyes of the still living murderers and feeding on their brains. That they also have tastes in common with the least desirable of the occult world may be gathered from the fact that they show a distinct preference for the haunts of vagrarians, barrowvians, and other kinds of elementals; and even the worthy Isaiah goes so far as to couple them with satyrs.

Occasionally, too, as in the case of the Arundels of Wardour, where a white owl is seen before the death of one of the family, they perform the function of clanogrians.

Ravens

A close rival of the owl in psychic significance is the raven, the subtle, cunning, ghostly raven that taps on window-panes and croaks dismally before a death or illness. I love ravens—they have the greatest fascination for me. Years ago I had a raven, but, alas! only for a time, a very short time. It came to me one gloomy night, when the wind was blowing and the rain falling in cataracts. I was at the time—and as usual—writing ghost tales. Thought I to myself, this raven is just what I want; I will make a great friend of it, it shall sit at my table while I write and inspire me with its eyes—its esoteric eyes and mystic voice. I let it in, gave it food and shelter, and we settled down together, the raven and I, both revellers in the occult, both lovers of solitude. But it proved to be a worthless bird, a shallow, empty-minded, shameless bird, and all I gleaned from it was—idleness. It made me listless and restless; it filled me with cravings, not for work, but for nature, for the dark open air of night-time, for the vast loneliness of mountains, the deep secluded valleys, the rushing, foaming flow of streams, and for woods—ah! how I love the woods!—woods full of stalwart oaks and silvery beeches, full of silent, moon-kissed glades, nymphs, sirens, and pixies. Ah! how I longed for all these, and more besides—for anything and everything that appertained neither to man nor his works. Then I said good-bye to the raven, and, taking it with me to the top of a high hill, let it go. Croaking, croaking, croaking it flew away, without giving me as much as one farewell glance.

Mermaids

Who would not, if they could, believe in mermaids? Surely all save those who have no sense of the beautiful—of poetry, flowers, painting, music, romance; all save those who have never built fairy castles in the air nor seen fairy palaces in the fire; all save those whose minds, steeped in money-making, are both sordid and stunted. That mermaids did exist, and more or less in legendary form, I think quite probable, for I feel sure there was a time in the earth's history when man was in much closer touch with the superphysical than he is at present. They may, I think, be classified with pixies, nymphs, and sylphs, and other pleasant types of elementals that ceased to fraternise with man when he became more plentiful and forsook the simple mode of living for the artificial.

Pixies, nymphs, sylphs, and other similar kinds of fairies are all harmless and benevolent elementals, and I believe they were all fond of visiting this earth, but that they seldom visit it now, only appearing at rare intervals to a highly favoured few.

The Wandering Jew

No story fascinated me more when I was a boy than that of Ahasuerus, the Wandering Jew. How vividly I saw him—in my mental vision—with his hooked nose, and wild, dark eyes, gleaming with hatred, cruelty, and terror, spit out his curses at Christ and frantically bid him begone! And Christ! How plainly I saw Him, too, bathed in the sweat of agony, stumbling, staggering, reeling, and tottering beneath the cross he had to carry! And then the climax—the calm, biting, damning climax. "Tarry thou till I come!" How distinctly I heard Christ utter those words, and with what relief I watched the pallor of sickly fear and superstition steal into the Jew's eyes and overspread his cheeks! And he is said to be living now! Periodically he turns up in some portion or other of the globe, causing a great sensation. And many are the people who claim to have met him—the man whom no prison can detain, no fetters hold; who can reel off the history of the last nineteen hundred odd years with the most minute fluency, and with an intimate knowledge of men and things long since dead and forgotten. Ahasuerus, still, always, ever Ahasuerus—no matter whether we call him Joseph, Cartaphilus, or Salathiel, his fine name and guilty life stick to him—he can get rid of neither. For all time he is, and must be, Ahasuerus, the Wandering Jew—the Jew Christ damned.

Attendant Spirits

I believe that, from the moment of our birth, most, if not all of us, have our attendant spirits, namely, a spirit sent by the higher occult powers that are in favour of man's spiritual progress, whose function it is to guide us in the path of virtue and guard us from physical danger, and a spirit sent by the higher occult powers that are antagonistic to man's spiritual progress, whose function it is to lead us into all sorts of mental, moral, and spiritual evil, and also to bring about our path some bodily harm. The former is a benevolent elemental, well known to the many, and termed by them "Our Guardian Angel"; the latter is a vice elemental, equally well known perhaps, to the many, and termed by them "Our Evil Genie." The benevolent creative powers and the evil creative powers (in whose service respectively our attendant spirits are employed) are for ever contending for man's superphysical body, and it is, perhaps, only in the proportion of our response to the influences of these attendant spirits, that we either evolve to a higher spiritual plane, or remain earth-bound. I, myself, having been through many vicissitudes, feel that I owe both my moral and physical preservation from danger entirely to the vigilance of my guardian attendant spirit. I was once travelling in the United States at the time of a great railway strike. The strikers held up my train at Crown Point, a few miles outside Chicago; and as I was forced to take to flight, and leave my baggage (which unfortunately contained all my ready money), I arrived in Chicago late at night without a cent on me. Beyond the clothes I had on, I had nothing; consequently, on my presenting myself at a hotel with the request for a night's lodging, I was curtly refused. One hotel after another, one house after another, I tried, but always with the same result; having no luggage, and being unable to pay a deposit, no one would take me. The night advanced; the streets became rougher and rougher, for Chicago just then was teeming with the scum of the earth, ruffians of every description, who would cheerfully have cut any man's throat simply for the sake of his clothes. All around me was a sea of swarthy faces with insolent, sinister eyes that flashed and glittered in the gaslight. I was pushed, jostled, and cursed, and the bare thought of having to spend a whole night amid such a foul, cut-throat horde filled me with dismay. Yet what could I do? Clearly nothing, until the morning, when I should be able to explain my position to the British Consul. The knowledge that in all the crises through which I had hitherto passed, my guardian spirit had never deserted me, gave me hope, and I prayed devoutly that it would now come to my assistance and help me to get to some place of shelter.

Time passed, and as my prayers were not answered, I repeated them with increased vigour. Then, quite suddenly, a man stepped out from the dark entrance to a by-street, and, touching me lightly on the arm, said, "Is there anything amiss? I have been looking at you for some time, and a feeling has come over me that you need assistance. What is the matter?" I regarded the speaker earnestly, and, convinced that he was honest, told him my story, whereupon to my delight he at once said, "I think I can help you, for a friend of mine runs a small but thoroughly respectable hotel close to here, and, if you like to trust yourself to my guidance, I will take you there and explain your penniless condition." I accepted his offer; what he said proved to be correct; the hotel-keeper believed my story, and I passed the night in decency and comfort. In the morning the proprietor lent me the requisite amount of money for a cablegram to Europe. My bank in England cabled to a bank in Chicago, and the hotel-keeper generously made himself responsible for my identity; the draft was cashed, and I was once again able to proceed on my journey. But what caused the man in the street to notice me? What prompted him to lend me his aid? Surely my guardian spirit. Again, when in Denver, in the Denver of old times, before it had grown into anything like the city it is now, I was seized with a severe attack of dysentery, and the owner of the hotel in which I was staying, believing it to be cholera, turned me, weak and faint as I was, into the street. I tried everywhere to get shelter; the ghastly pallor and emaciation of my countenance went against me—no one, not even by dint of bribing, for I was then well off, would take me in. At last, completely overcome by exhaustion, I sank down in the street, where, in all probability, I should have remained all night, had not a negro suddenly come up to me, and, with a sympathetic expression in his face, asked if he could help me. "I passed you some time ago," he said, "and noticed how ill you looked, but I did not like to speak to you for fear you might resent it, but I had not got far before I felt compelled to turn back. I tried to resist this impulse, but it was no good. What ails you?" I told him. For a moment or so he was silent, and then, his face brightening up, he exclaimed, "I think I can help you. Come along with me," and, helping me gently to my feet, he conducted me to his own house, not a very grand one, it is true, but scrupulously clean and well conducted, and I remained there until I was thoroughly sound and fit. The negro is not as a rule a creature of impulse, and here again I felt that I owed my preservation to the kindly interference of my guardian spirit.

Thrice I have been nearly drowned, and on both occasions saved as by a miracle, or, in other words, by my attendant guardian spirit. Once, when I was bathing alone in a Scotch loch and had swum out some considerable distance, I suddenly became exhausted, and realised with terror that it was quite impossible for me to regain the shore. I was making a last futile effort to strike out, when something came bobbing up against me. It was an oar! Whence it had come Heaven alone knew, for Heaven alone could have sent it. Leaning my chin lightly on it and propelling myself gently with my limbs, I had no difficulty in keeping afloat, and eventually reached the land in safety. The scene of my next miraculous rescue from drowning was a river. In diving into the water off a boat, I got my legs entangled in a thick undergrowth of weeds. Frantically struggling to get free and realising only too acutely the seriousness of my position, for my lungs were on the verge of bursting, I fervently solicited the succour of my guardian spirit, and had no sooner done so, than I fancied I felt soft hands press against my flesh, and the next moment my body had risen to the surface. No living person was within sight, so that my rescuer could only have been—as usual—my guardian spirit.

Several times I fancy I have seen her, white, luminous, and shadowy, but for all that suggestive of great beauty. Once, too, in the wilder moments of my youth, when I contemplated rash deeds, I heard her sigh, and the sigh, sinking down into the furthermost recesses of my soul, drowned all my thoughts of rash deeds in a thousand reverberating echoes. I have been invariably warned by strangers against taking a false step that would unquestionably have led to the direst misfortune. I meet a stranger, and without the slightest hint from me, he touches upon the very matter uppermost in my mind, and, in a few earnest and never-to-be-forgotten words of admonition, deters me from my scheme. Whence come these strangers, to all appearance of flesh and blood like myself? Were they my guardian spirit in temporary material guise, or were they human beings that, like the hotel proprietor's friend in Chicago, and the negro, have been impelled by my guardian spirit to converse with me and by their friendly assistance save me? Many of the faces we see around us every day are, I believe, attendant spirits, and phantasms of every species, that have adopted physical form for some specific purpose.

Banshees

It has been suggested that banshees are guardian spirits and evil genii; but I do not think so, for whereas one or other of the two latter phantasms (sometimes both) are in constant attendance on man, banshees only visit certain families before a catastrophe about to happen in those families, or before the death of a member of those families. As to their origin, little can be said, for little is at present known. Some say their attachment to a family is due to some crime perpetrated by a member of that family in the far dim past, whilst others attribute it to the fact that certain classes and races in bygone times dabbled in sorcery, thus attracting the elementals, which have haunted them ever since. Others, again, claim that banshees are mere thought materialisations handed down from one generation to another. But although no one knows the origin and nature of a banshee, the statements of those who have actually experienced these hauntings should surely carry far more weight and command more attention than the statements of those who only speak from hearsay; for it is, after all, only the sensation of actual experience that can guide us in the study of this subject; and, perhaps, through our "sensations" alone, the key to it will one day be found. A phantasm produces an effect on us totally unlike any that can be produced by physical agency—at least such is my experience—hence, for those who have never come in contact with the unknown to pronounce any verdict on it, is to my mind both futile and absurd. Of one thing, at least, I am sure, namely, that banshees are no more thought materialisations than they are cats—neither are they in any way traceable to telepathy or suggestion; they are entirely due to objective spirit forms. I do not base this assertion on a knowledge gained from other people's experiences—and surely the information thus gained cannot properly be termed knowledge—but from the sensations I myself, as a member of an old Irish clan, have experienced from the hauntings of the banshee—the banshee that down through the long links of my Celtic ancestry, through all vicissitudes, through all changes of fortune, has followed us, and will follow us, to the end of time. Because it is customary to speak of an Irish family ghost by its generic title, the banshee, it must not be supposed that every Irish family possessing a ghost is haunted by the same phantasm—the same banshee.

In Ireland, as in other countries, family ghosts are varied and distinct, and consequently there are many and varying forms of the banshee. To a member of our clan, a single wail signifies the advent of the banshee, which, when materialised, is not beautiful to look upon. The banshee does not necessarily signify its advent by one wail—that of a clan allied to us wails three times. Another banshee does not wail at all, but moans, and yet another heralds its approach with music. When materialised, to quote only a few instances, one banshee is in the form of a beautiful girl, another is in the form of a hideous prehistoric hag, and another in the form of a head—only a head with rough matted hair and malevolent, bestial eyes.

Scottish Ghosts

When it is remembered that the ancestors of the Highlanders, i.e., the Picts and Scots, originally came from Ireland and are of Formosian and Milesian descent, it will be readily understood that their proud old clans—and rightly proud, for who but a grovelling money grubber would not sooner be descended from a warrior, elected chief, on account of his all-round prowess, than from some measly hireling whose instincts were all mercenary?—possess ghosts that are nearly allied to the banshee.

The Airlie family, whose headquarters are at Cortachy Castle, is haunted by the phantasm of a drummer that beats a tattoo before the death of one of the members of the clan. There is no question as to the genuineness of this haunting, its actuality is beyond dispute. All sorts of theories as to the origin of this ghostly drummer have been advanced by a prying, inquisitive public, but it is extremely doubtful if any of them approach the truth. Other families have pipers that pipe a dismal dirge, and skaters that are seen skating even when there is no ice, and always before a death or great calamity.

English Family Ghosts

There are a few old English families, too, families who, in all probability, can point to Celtic blood at some distant period in their history, that possess family ghosts. I have, for example, stayed in one house where, prior to a death, a boat is seen gliding noiselessly along a stream that flows through the grounds. The rower is invariably the person doomed to die. A friend of mine, who was very sceptical in such matters, was fishing in this stream late one evening when he suddenly saw a boat shoot round the bend. Much astonished—for he knew it could be no one from the house—he threw down his rod and watched. Nearer and nearer it came, but not a sound; the oars stirred and splashed the rippling, foaming water in absolute silence. Convinced now that what he beheld was nothing physical, my friend was greatly frightened, and, as the boat shot past him, he perceived in the rower his host's youngest son, who was then fighting in South Africa. He did not mention the incident to his friends, but he was scarcely surprised when, in the course of the next few days, a cablegram was received with the tidings that the material counterpart of his vision had been killed in action.

A white dove is the harbinger of death to the Arundels of Wardour; a white hare to an equally well-known family in Cornwall. Corby Castle in Cumberland has its "Radiant Boy"; whilst Mrs E. M. Ward has stated, in her reminiscences, that a certain room at Knebworth was once haunted by the phantasm of a boy with long yellow hair, called "The Yellow Boy," who never appeared to anyone in it, unless they were to die a violent death, the manner of which death he indicated by a series of ghastly pantomimics.

Other families, I am told, lay claim to phantom coaches, clocks, beds, ladies in white, and a variety of ghostly phenomena whose manifestations are always a sinister omen.

Welsh Ghosts

In addition to corpse-candles and blue lights, the Welsh, according to Mr Wirt Sykes, in his work, British Goblins, pp. 212-216, possess a species of ill-omened ghost that is not, however, restricted to any one family, but which visits promiscuously any house or village prior to a death. Sometimes it flaps its leathern wings against the window of the room containing the sick person, and in a broken, howling tone calls upon the latter to give up his life; whilst, at other times, according to Mr Dyer in his Ghost World, it actually materialises and appears in the form of an old crone with streaming hair and a coat of blue, when it is called the "Ellyllon," and, like the banshee, presages death with a scream.

Again, when it is called the "Cyhyraeth," and is never seen, it foretells the death of the insane, or those who have for a long time been ill, by moaning, groaning, and rattling shutters in the immediate vicinity of the doomed person.



CHAPTER IX

"SUPERSTITIONS AND FORTUNES"

Thirteen at Table

There is no doubt that there have been many occasions upon which thirteen people have sat down to dinner, all of which people at the end of a year have been alive and well; there is no doubt also that there have been many occasions upon which thirteen have sat down to dine, and the first of them to rise has died within twelve months. Therefore, I prefer not to take the risk, and to sit down to dinner in any number but thirteen.

A curious story is told in connection with this superstition. A lady was present at a dinner party given by the Count D—— in Buda-Pesth, when it was discovered that the company about to sit down numbered thirteen. Immediately there was a loud protest, and the poor Count was at his wits' end to know how to get out of the difficulty, when a servant hurriedly entered and whispered something in his ear. Instantly the Count's face lighted up. "How very fortunate!" he exclaimed, addressing his guests. "A very old friend of mine, who, to tell the truth, I had thought to be dead, has just turned up. We may, therefore, sit down in peace, for we shall now be fourteen." A wave of relief swept through the party, and, in the midst of their congratulations, in walked the opportune guest, a tall, heavily bearded young man, with a strangely set expression in his eyes and mouth, and not a vestige of colour in his cheeks. It was noticed that after replying to the Count's salutations in remarkably hollow tones that made those nearest him shiver, he took no part in the conversation, and partook of nothing beyond a glass of wine and some fruit. The evening passed in the usual manner; the guests, with the exception of the stranger, went, and, eventually, the Count found himself alone with the friend of his boyhood, the friend whom he had not seen for years, and whom he had believed to be dead.

Wondering at the unusual reticence of his old chum, but attributing it to shyness, the Count, seeing that he now had an opportunity for a chat, and, anxious to hear what his friend had been doing in the long interval since they had last met, sat down beside him on the couch, and thus began: "How very odd that you should have turned up to-night! If you hadn't come just when you did, I don't know what would have happened!"

"But I do!" was the quiet reply. "You would have been the first to rise from the table, and, consequently, you would have died within the year. That is why I came."

At this the Count burst out laughing. "Come, come, Max!" he cried. "You always were a bit of a wag, and I see you haven't improved. But be serious now, I beg you, and tell me what made you come to-night and what you have been doing all these years? Why, it must be sixteen years, if a day, since last I saw you!"

Max leaned back in his seat, and, regarding the Count earnestly with his dark, penetrating eyes, said, "I have already told you why I came here to-night, and you don't believe me, but WAIT! Now, as to what has happened to me since we parted. Can I expect you to believe that? Hardly! Anyhow, I will put you to the test. When we parted, if you remember rightly, I had just passed my final, and having been elected junior house surgeon at my hospital, St Christopher's, at Brunn, had taken up my abode there. I remained at St Christopher's for two years, just long enough to earn distinction in the operating theatre, when I received a more lucrative appointment in Cracow. There I soon had a private practice of my own and was on the high road to fame and fortune, when I was unlucky enough to fall in love."

"Unlucky!" laughed the Count. "Pray what was the matter with her? Had she no dowry, or was she an heiress with an ogre of a father, or was she already married?"

"Married," Max responded, "married to a regular martinet who, whilst treating her in the same austere manner he treated his soldiers—he was colonel of a line regiment—was jealous to the verge of insanity. It was when I was attending him for a slight ailment of the throat that I met her, and we fell in love with each other at first sight."

"How romantic!" sighed the Count. "How very romantic! Another glass of Moselle?"

"For some time," Max continued, not noticing the interruption, "all went smoothly. We met clandestinely and spent many an hour together, unknown to the invalid. We tried to keep him in bed as long as we could, but his constitution, which was that of an ox, was against us, and his recovery was astonishingly rapid. An indiscreet observation on the part of one of the household first led him to suspect, and, watching his wife like a cat does a mouse, he caught her one evening in the act of holding out her hand for me to kiss. With a yell of fury he rushed upon us, and in the scuffle that followed——"

"You killed him," said the Count. "Well! I forgive you! We all forgive you! By the love of Heaven! you had some excuse."

"You are mistaken!" Max went on, still in the same cold, unmoved accents, "it was I who was killed!" He looked at the Count, and the Count's blood turned to ice as he suddenly realised he was, indeed, gazing at a corpse.

For some seconds the Count and the corpse sat facing one another in absolute silence, and then the latter, rising solemnly from the chair, mounted the window-sill, and, with an expressive wave of farewell, disappeared in the absorbing darkness without. Now, as Max was never seen again, and it was ascertained without any difficulty that he had actually perished in the manner he had described, there is surely every reason to believe that a bona fide danger had threatened the Count, and that the spirit of Max in his earthly guise had, in very deed, turned up at the dinner party with the sole object of saving his friend.

Spilling Salt

Everyone knows that to avoid bad luck from spilling salt, it is only necessary to throw some of it over the left shoulder; but no one knows why such an act is a deterrent to misfortune, any more than why misfortune, if not then averted, should accrue from the spilling.

That the superstition originated in a tradition that Judas Iscariot overturned a salt-cellar is ridiculous, for there is but little doubt it was in vogue long before the advent of Christ, and is certainly current to-day among tribes and races that have never heard of the "Last Supper."

In all probability the superstition is derived from the fact that salt, from its usage in ancient sacrificial rites, was once regarded as sacred. Hence to spill any carelessly was looked upon as sacrilegious and an offence to the gods, to appease whom the device of throwing it over the left, the more psychic shoulder, was instituted.

Looking-glasses

The breaking of a looking-glass is said to be an ill omen, and I have certainly known many cases in which one misfortune after another has occurred to the person who has had the misfortune to break a looking-glass. Some think that because looking-glasses were once used in sorcery, they possess certain psychic properties, and that by reason of their psychic properties any injury done to a mirror must be fraught with danger to the doer of that injury, but whether this is so or not is a matter of conjecture.

Psychic Days

"Friday's child is full of woe." Of all days Friday is universally regarded as the most unlucky. According to Soames in his work, The Anglo-Saxon Church, Adam and Eve ate the forbidden fruit on a Friday and died on a Friday. And since Jesus Christ was crucified on a Friday, it is naturally of small wonder that Friday is accursed.

To travel on Friday is generally deemed to be courting accident; to be married on Friday, courting divorce or death. Few sailors care to embark on Friday; few theatrical managers to produce a new play on Friday. In Livonia most of the inhabitants are so prejudiced against Friday, that they never settle any important business, or conclude a bargain on that day; in some places they do not even dress their children.

For my part, I so far believe in this superstition that I never set out for a journey, or commence any new work on Friday, if I have the option of any other day. Thursday has always been an unlucky day for me. Most of my accidents, disappointments, illnesses have happened on Thursdays. Wednesday has been my luckiest day. Monday, Thursday, Friday, and Saturday the days when I have mostly experienced occult phenomena. On All-Hallows E'en the spirits of the dead are supposed to walk. I remember when a child hearing from the lips of a relative how in her girlhood she had screwed up the courage to shut herself in a dark room on All-Hallows E'en and had eaten an apple in front of the mirror; and that instead of seeing the face of her future husband peering over her shoulder, she had seen a quantity of earth falling. She was informed that this was a prognostication of death, and, surely enough, within the year her father died. I have heard, too, of a girl who, on All-Hallows E'en, walked down a gloomy garden path scattering hempseed for her future lover to pick up, and on hearing someone tiptoeing behind her, and fancying it was a practical joker, turned sharply round, to confront a skeleton dressed exactly similar to herself. She died before the year was out from the result of an accident on the ice.

I have often poured boiling lead into water on All-Hallows E'en and it has assumed strange shapes, once—a boot, once—a coffin, once—a ship; and I have placed all the letters of the alphabet cut out of pasteboard by my bedside, and on one occasion (my door was locked, by the way, and I fully satisfied myself no one was in hiding) found, on awakening in the morning, the following word spelt out of them—"Merivale." It was not until some days afterwards that I remembered associations with this word, and then it all came back to me in a trice—it was the name of a man who had once wanted me to join him in an enterprise in British West Africa.

On New Year's Eve a certain family, with whom I am very intimately acquainted, frequently see ghosts of the future, as well as phantasms of the dead, and, when I stay with them, which I often do at Christmas, I am always glad when this night is over. On one occasion, one of them saw a lady come up the garden path and vanish on the front doorsteps. She saw the lady's face distinctly; every feature in it, together with the clothes she was wearing, stood out with startling perspicuity.

Some six months later, she was introduced to the material counterpart of the phantasm, who was destined to play a most important part in her life. On another New Year's Eve she saw the phantasm of a dog, to which she had been deeply attached, enter her bedroom and jump on her bed, just as it had done during its lifetime. Not in the least frightened, she put down her hand to stroke it, when it vanished. I have given several other instances of this kind in my Haunted Houses of London and Ghostly Phenomena—they all, I think, tend to prove a future existence for dumb animals.

The 28th of December, Childermass Day, or the Feast of the Holy Innocents, the day on which King Herod slaughtered so many infants (if they were no better mannered than the bulk of the County Council children of to-day, one can hardly blame him), is held to be unpropitious for the commencement of any new undertaking by those of tender years.

The fishermen who dwell on the Baltic seldom use their nets between All Saints and St Martin's Day, or on St Blaise's Day; if they did, they believe they would not take any fish for a whole year. On Ash Wednesday the women in those parts neither sew nor knit for fear of bringing misfortune upon their cattle, whilst they do not use fire on St Lawrence's Day, in order to secure themselves against fire for the rest of the year.

In Moravia the peasants used not to hunt on St Mark's or St Catherine's Day, for fear they should be unlucky all the rest of the year. In Yorkshire it was once customary to watch for the dead on St Mark's (April 24) and Midsummer Eve. On both those nights (so says Mr Timbs in his Mysteries of Life and Futurity) persons would sit and watch in the church porch from eleven o'clock at night till one in the morning. In the third year (for it must be done thrice), the watchers were said to see the spectres of all those who were to die the next year pass into the church.

I am quite sure there is much truth in this, for I have heard of sceptics putting it to the test, and of "singing to quite a different tune" when the phantasms of those they knew quite well suddenly shot up from the ground, and, gliding past them, vanished at the threshold of the church. Occasionally, too, I have been informed of cases where the watchers have seen themselves in the ghastly procession and have died shortly afterwards.

Fortune-telling

Before ridiculing the possibility of telling fortunes by cards, it would be just as well for sceptics to inquire into the history of cards, and the reason of their being designated the Devil's pasteboards. Their origin may be traced to the days when man was undoubtedly in close touch with the occult, and each card, i.e. of the original design, has a psychic meaning. Hence the telling of fortunes by certain people—those who have had actual experience with occult phenomena—deserves to be taken seriously; and I am convinced many of the fortunes thus told come true.

Palmistry

That there is much truth in palmistry—the palmistry of those who have made a thorough study of the subject—should by this time, I think, be an established fact. I can honestly say I have had my hand told with absolute accuracy, and in such a manner as utterly precludes the possibility of coincidence or chance. Many of the events, and out-of-the-way events, of my life have been read in my lines with perfect veracity, my character has been delineated with equal fidelity, and the future portrayed exactly in the manner it has come about—and all by a stranger, one who had never seen or heard of me before he "told my hand."

To attempt to negative the positive is the height of folly, but fools will deny anything and everything save their own wit. It does not follow that because one palmist has been at fault, all palmists are at fault. I believe in palmistry, because I have seen it verified in a hundred and one instances.

Apart from the lines, however, there is a wealth of character in hands: I am never tired of studying them. To me the most beautiful and interesting hands are the pure psychic and the dramatic—the former with its thin, narrow palm, slender, tapering fingers and filbert nails; the latter a model of symmetry and grace, with conical finger-tips and filbert nails—indeed, filbert nails are more or less confined to these two types; one seldom sees them in other hands.

Then there are the literary and artistic hands, with their mixed types of fingers, some conical and some square-tipped, but always with some redeeming feature of refinement and elegance in them; and the musical hand, sometimes a modified edition of the psychic, and sometimes quite different, with short, supple fingers and square tips. And yet again—would that it did not exist!—the business hand, far more common in England, where the bulk of the people have commercial minds, than elsewhere. It has no redeeming feature, but is short, and square, and fat, with stumpy fingers and hideous, spatulate nails, the very sight of which makes me shudder. Indeed, I have heard it said abroad, and not without some reason, that, apart from other little peculiarities, such as projecting teeth and big feet, the English have two sets of toes! When I look at English children's fingers, and see how universal is the custom of biting the nails, I feel quite sure the day will come when there will be no nails left to bite—that the day, in fact, is not far distant, when nails, rather than teeth, will become extinct.

The Irish, French, Italians, Spanish, and Danes, being far more dramatic and psychic than the English, have far nicer hands, and for one set of filbert nails in London, we may count a dozen in Paris or Madrid.

Murderers' hands are often noticeable for their knotted knuckles and club-shaped finger-tips; suicides—for the slenderness of the thumbs and strong inclination of the index to the second finger; thieves—for the pointedness of the finger-tips, and the length and suppleness of the fingers. Dominating, coarse-minded people, and people who exert undue influence over others, generally have broad, flat thumbs. The hands of soldiers and sailors are usually broad, with short, thick, square-tipped fingers; the hands of clergy are also more often broad and coarse than slender and conical, which may be accounted for by the fact that so many of them enter the Church with other than spiritual motives. The really spiritual hand is the counterpart of the psychical, and rarely seen in England. Doctors, doctors with a genuine love of their profession, in other words, "born" doctors, have broad but slender palms, with long, supple fingers and moderately square tips. This type of hand is typical, also, of the hospital nurse.

It is, of course, a gross error to think that birth has everything to do with the shape of the hand; for the latter is entirely dependent on temperament; but it is also a mistake to say that as many beautiful-shaped hands are to be found among the lower as among the upper classes in England. It is a mistake, because the psychic and dramatic temperaments (and the psychic and dramatic type of hand is unquestionably the most beautiful) are rarely to be found in the middle and lower classes in England—they are almost entirely confined to the upper classes.

Pyromancy

Predicting the future by fire is one of the oldest methods of fortune-telling, and has been practised from time immemorial. I have often had my fortune told in the fire, but I cannot say it has ever proved to be very correct; only once a prognostication came true,—a sudden death occurred in a family very nearly connected with me, after a very fanciful churchyard had been pointed out to me amid the glowing embers.

Hydromancy

There are many ways of telling the fortune by means of water. One of the most usual methods is to float some object on the water's surface, predicting the future in accordance with the course that object takes; but I believe future events are just as often foretold by means of the water only.

Many people believe that especially successful results in fortune-telling may be obtained by means of water only, on All-Hallows E'en or New Year's Eve.

On the former night, the method of divining the future is as follows:—Place a bowl of clear spring water on your lap at midnight, and gaze into it. If you are to be married, you will see the face of your future husband (or bride) reflected in the water; if you are to remain single all your life, you will see nothing; and if you are to die within the year, the water will become muddy. On New Year's Eve a tumbler of water should be placed at midnight before the looking-glass, when any person, or persons, destined to play a very important role in your life within the coming year, will suddenly appear and sip the water. Should you be doomed to die within that period, the tumbler will be thrown on the ground and dashed to pieces.

The conditions during the trial of both these methods are that you should be alone in the room, with only one candle burning.

The Crystal

I often practise crystal-gazing, and the results are strangely inconsistent. I see with startling vividness events that actually come to pass, and sometimes with equal perspicuity events that, as far as I know, are never fulfilled. And this I feel sure must be the case with all crystal-gazers, if they would but admit it. My method is very simple. As I cannot concentrate unless I have absolute quiet, I wait till the house is very still, and I then sit alone in my room with my back to the light, in such a position that the light pours over my shoulders on to the crystal, which I have set on the table before me. Sometimes I sit for a long time before I see anything, and sometimes, after a lengthy sitting, I see nothing at all; but when a tableau does come, it is always with the most startling vividness. When I want to be initiated into what is happening to certain of my friends, I concentrate my whole mind on those friends—I think of nothing but them—their faces, forms, mannerisms, and surroundings—and then, suddenly, I see them in the crystal! Visions are sometimes of the future, sometimes of the present, sometimes of the past, and sometimes of neither, but of what never actually transpires—and there is the strange inconsistency. I do not know what methods other people adopt, I daresay some of them differ from mine, but I feel quite sure that, look at the crystal how they will, it will invariably lie to them at times.

A day or so before the death of Lafayette, when I was concentrating my whole mind on forthcoming events, I distinctly saw, in the crystal, a stage with a man standing before the footlights, either speaking or singing. In the midst of his performance, a black curtain suddenly fell, and I intuitively realised the theatre was on fire. The picture then faded away and was replaced by something of a totally different character. Again, just before the great thunder-storm at the end of May, when Holy Trinity Church, Marylebone, was struck, I saw, in the crystal, a black sky, vivid flashes of lightning, a road rushing with brown water, and a church spire with an enormous crack in it.

Of course, it is very easy to say these visions might have been mere coincidences; but if they were only coincidences, they were surpassingly uncommon ones.

Talismans and Amulets

Amulets, though now practically confined to the East, were once very much in vogue throughout Europe.

Count Daniel O'Donnell, brigadier-general in the Irish Brigade of Louis XIV., never went into battle without carrying with him an amulet in the shape of the jewelled casket "Cathach of Columbcille," containing a Latin psalter said to have been written by St Columba. It has quite recently been lent to the Royal Irish Academy (where it is now) by my kinsman, the late Sir Richard O'Donnell, Bart. Count O'Donnell used to say that so long as he had this talisman with him, he would never be wounded, and it is a fact that though he led his regiment in the thick of the fight at Borgoforte, Nago, Arco, Vercelli, Ivrea, Verrua, Chivasso, Cassano, and other battles in the Italian Campaign of 1701-7, and at Oudenarde, Malplaquet, Arleux, Denain, Douai, Bouchain, and Fuesnoy, in the Netherlands, he always came through scathless. Hence, like him, I am inclined to attribute his escapes to the psychic properties of the talisman.

The great family of Lyons were in possession of a talisman in the form of a "lion-cup," the original of Scott's "Blessed Bear of Bradwardine," which always brought them good luck till they went to Glamis, and after that they experienced centuries of misfortune.

Another famous talisman is the "Luck of Edenhall," in the possession of Sir Richard Musgrave of Edenhall, in Cumberland; and many other ancient families still retain their amulets.

"The Evil Eye"

I was recently speaking to an Italian lady who informed me that belief in "the evil eye" is still very prevalent in many parts of Italy. "I myself believe in it," she said, "and whenever I pass a person whom I think possesses it, I make a sign with my fingers"—and she held up two of her fingers as she spoke. I certainly have observed that people with a peculiar and undefinable "something" in their eyes are particularly unlucky and invariably bring misfortune on those with whom they are in any degree intimate. These people, I have no doubt, possess "the evil eye," though it would not be discernible except to the extremely psychic, and there is no doubt that the Irish and Italians are both far more psychic than the English.

People are of opinion that the eye is not a particularly safe indicator of true character, but I beg to differ. To me the eye tells everything, and I have never yet looked directly into a person's eyes without being able to satisfy myself as to their disposition. Cruelty, vanity, deceit, temper, sensuality, and all the other vices display themselves at once; and so with vulgarity—the glitter of the vulgar, of the ignorant, petty, mean, sordid mind, the mind that estimates all things and all people by money and clothes, cannot be hidden; "vulgarity" will out, and in no way more effectually than through the eyes. No matter how "smart" the parvenu dresses, no matter how perfect his "style," the glitter of the eye tells me what manner of man he is, and when I see that strange anomaly, "nature's gentleman," in the service of such a man, I do not say to myself "Jack is as good"—I say, "Jack is better than his master."

But to me "the evil eye," no less than the vulgar eye, manifests itself. I was at an "at home" one afternoon several seasons ago, when an old friend of mine suddenly whispered:

"You see that lady in black, over there? I must tell you about her. She has just lost her husband, and he committed suicide under rather extraordinary circumstances in Sicily. He was not only very unlucky himself, but he invariably brought misfortune on those to whom he took a liking—even his dogs. His mother died from the effects of a railway accident; his favourite brother was drowned; the girl to whom he was first engaged went into rapid consumption; and no sooner had he married the lady you see, than she indirectly experienced misfortune through the heavy monetary losses of her father. At last he became convinced that he must be labouring under the influence of a curse, and, filled with a curious desire to see if he had 'the evil eye,'—people of course said he was mad—he went to Sicily. Arriving there, he had no sooner shown himself among the superstitious peasants, than they made a sign with their fingers to ward off evil, and in every possible way shunned him. Convinced then that what he had suspected was true, namely, that he was genuinely accursed, he went into a wood and shot himself."

This, I daresay, is only one of many suicides in similar circumstances, and not a few of the suicides we attribute, with such obvious inconsistency (thinking thereby to cover our ignorance), to "temporary insanity," may be traceable to the influence of "the evil eye."

Witches

Though witches no longer wear conical hats and red cloaks and fly through the air on broomsticks, and though their modus operandi has changed with their change of attire, I believe there are just as many witches in the world to-day, perhaps even more, than in days gone by. All women are witches who exert baleful influence over others—who wreck the happiness of families by setting husbands against wives (or, what is even more common, wives against husbands), parents against children, and brothers against sisters; and, who steal whole fortunes by inveigling into love, silly, weak-minded old men, or by captivating equally silly and weak-willed women. Indeed, the latter is far from rare, and there are instances of women having filled other women with the blindest infatuation for them—an infatuation surpassing that of the most doting lovers, and, without doubt, generated by undue influence, or, in other words, by witchcraft. Indeed, I am inclined to believe that the orthodox witch of the past was harmless compared with her present-day representative. There is, however, one thing we may be thankful for, and that is—that in the majority of cases the modern witch, despite her disregard of the former properties of her calling, cannot hide her danger signals. Her manners are soft and insinuating, but her eyes are hard—hard with the steely hardness, which, granted certain conditions, would not hesitate at murder. Her hands, too, are coarse—an exaggeration of the business type of hand—the fingers short and club-shaped, the thumbs broad and flat, the nails hideous; they are the antipodes of the psychic or dramatic type of hands: a type that, needless to say, witches have never been known to possess. Once the invocation of the dead was one of the practices of ancient witchcraft: one might, perhaps, not inappropriately apply the term witch to the modern spiritualist.

If we credit the Scriptures with any degree of truth, then witches most certainly had the power of calling up the dead in Biblical days, for at Endor the feat—rare even in those times—was accomplished of invoking in material form the phantasms of the good as well as the evil. Though I am of the opinion that no amount of invocation will bring back a phantasm from the higher spiritual planes to-day, unless that invocation be made in very exceptional circumstances, with a specific purpose, I am quite sure that bona fide spirits of the earth-bound do occasionally materialise in answer to the summons of the spiritualist. I do not base this statement on any experience I have ever had, for it is a rather singular fact that, although I have seen many spontaneous phenomena in haunted houses, I have never seen anything resembling, in the slightest degree, a genuine spirit form, at a seance. Therefore, I repeat, I do not base my statement, as to the occasional materialisation of bona fide earth-bound spirits, on any of my experiences, but on those of "sitters" with whom I am intimately acquainted. What benefit can be derived from getting into close touch with earth-bound spirits, i.e. with vice and impersonating elementals and the phantasms of dead idiots, lunatics, murderers, suicides, rakes, drunkards, immoral women and silly people of all sorts, is, I think, difficult to say; for my own part, I am only too content to steer clear of them, and confine my attentions to trying to be of service to those apparitions that are, obviously, for some reason, made to appear by the higher occult powers. Thus, what is popularly known as spiritualism is, from my point of view, a mischievous and often very dangerous form of witchcraft.

A Frenchman to whom I was recently introduced at a house in Maida Vale, told me the following case, which he assured me actually happened in the middle of the eighteenth century, and was attested to by judicial documents. A French nobleman, whom I will designate the Vicomte Davergny, whilst on a visit to some friends near Toulouse, on hearing that a miller in the neighbourhood was in the habit of holding Sabbats, was seized with a burning desire to attend one. Consequently, in opposition to the advice of his friends, he saw the miller, and, by dint of prodigious bribing, finally persuaded the latter to permit him to attend one of the orgies. But the miller made one stipulation—the Vicomte was on no account to carry firearms; and to this the latter readily agreed. When, however, the eventful night arrived, the Vicomte, becoming convinced that it would be the height of folly to go to a notoriously lonely spot, in the dark, and unarmed, concealed a brace of pistols under his clothes. On reaching the place of assignation, he found the miller already there, and on the latter enveloping him in a heavy cloak, the Vicomte felt himself lifted bodily from the ground and whirled through the air. This sensation continued for several moments, when he was suddenly set down on the earth again and the cloak taken off him. At first he could scarcely make out anything owing to a blaze of light, but as soon as his eyes grew accustomed to the illumination, he perceived that he was standing near a huge faggot fire, around which squatted a score or so of the most hideous hags he had ever conceived even in his wildest imagination. After going through a number of strange incantations, which were more or less Greek to the Vicomte, there was a most impressive lull, that was abruptly broken by the appearance of an extraordinary and alarming-looking individual in the midst of the flames. All the witches at once uttered piercing shrieks and prostrated themselves, and the Vicomte then realised that the remarkable being who had caused the commotion was none other than the devil. Yielding to an irresistible impulse, but without really knowing what he was doing, the Vicomte whipped out a pistol, and, pointing at Mephistopheles, fired. In an instant, fire and witches vanished, and all was darkness and silence.

Terrified out of his wits, the Count sank on the ground, where he remained till daylight, when he received another shock, on discovering, stretched close to him, the body of the miller with a bullet wound in his forehead. Flying from the spot, he wandered on and on, until he came to a cottage, at which he inquired his way home. And here another surprise awaited him. For the cottagers, in answer to his inquiries, informed him that the nearest town was not Toulouse but Bordeaux, and if he went on walking in such and such a direction, he would speedily come to it. Arriving at Bordeaux, as the peasant had directed, the Vicomte rested a short time, and then set out for Toulouse, which city he at length reached after a few days' journeying. But he had not been back long before he was arrested for the murder of the miller, it being deposed that he had been seen near Bordeaux, in the immediate neighbourhood of the tragedy, directly after its enaction. However, as it was obviously impossible that the Vicomte could have taken less than a few days to travel from Toulouse to a spot near Bordeaux, where the murder had taken place, a distance of several hundreds of miles, on the evidence of his friends, who declared that he had been with them till within a few hours of the time when it was presumed the crime was committed, the charge was withdrawn, and the Vicomte was fully acquitted.



CHAPTER X

THE HAND OF GLORY; THE BLOODY HAND OF ULSTER; THE SEVENTH SON; BIRTHMARKS; NATURE'S DEVIL SIGNALS; PRE-EXISTENCE; THE FUTURE; PROJECTION; TELEPATHY, ETC.

The Hand of Glory

Belief in the power of the Hand of Glory still, I believe, exists in certain parts of European and Asiatic Russia. Once it was prevalent everywhere. The Hand of Glory was a hand cut off from the body of a robber and murderer who had expiated his crimes on the gallows. To endow it with the properties of a talisman, the blood was first of all extracted; it was then given a thorough soaking in saltpetre and pepper, and hung out in the sun. When perfectly dry, it was used as a candlestick for a candle made of white wax, sesame seed, and fat from the corpse of the criminal. Prepared thus, the Hand of Glory was deemed to have the power of aiding and protecting the robbers in their nefarious work by sending to sleep their intended victims. Hence no robber ever visited a house without having such a talisman with him.

The Bloody Hand of Ulster

The Red Right Hand of Ulster is the badge of the O'Neills, and according to tradition it originated thus:—On the approach of an ancient expedition to Ulster, the leader declared that whoever first touched the shore should possess the land in the immediate vicinity. An ancestor of the O'Neills, anxious to obtain the reward, at once cut off his right hand and threw it on the coast, which henceforth became his territory.

Since then the O'Neills have always claimed the Red Right Hand of Ulster as their badge, and it figured only the other day on the banner which, for the first time since the days of Shane the Proud, was flown from the battlements of their ancient stronghold, Ardglass Castle, now in the possession of Mr F. J. Bigger.

A very similar story to that of the O'Neill is told of an O'Donnell, who, with a similar motive, namely, to acquire territory, on arriving within sight of Spain, cut off his hand and hurled it on the shore, and, like the O'Neills, the O'Donnells from that time have adopted the hand as their badge.

The Seventh Son

It was formerly believed that a seventh son could cure diseases, and that a seventh son of a seventh son, with no female born in between, could cure the king's evil. Indeed, seven was universally regarded as a psychic number, and according to astrologers the greatest events in a person's life, and his nearest approach to death without actually incurring it, would be every seven years. The grand climacterics are sixty-three and eighty-four, and the most critical periods of a person's life occur when they are sixty-three and eighty-four years of age.

Birthmarks

Some families have a heritage of peculiar markings on the skin. The only birthmark of this description which I am acquainted with is "The Historic Baldearg," or red spot that has periodically appeared on the skins of members of the O'Donnell clan. Its origin is dubious, but I imagine it must go back pretty nearly to the time of the great Niall. In the days when Ireland was in a chronic state of rebellion, it was said that it would never shake off the yoke of its cruel English oppressors till its forces united under the leadership of an O'Donnell with the Baldearg. An O'Donnell with the Baldearg turned up in 1690, in the person of Hugh Baldearg O'Donnell, son of John O'Donnell, an officer in the Spanish Army, and descendant of the Calvagh O'Donnell of Tyrconnell, who had been created Earl of Wexford by Queen Elizabeth. But the Irish, as has ever been the case, would not unite, and despite the aid given him by Talbot (who had succeeded the O'Donnells in the Earldom of Tyrconnell), he met with but little success, and returning to Spain, died there with the rank of Major-General in 1704.