The Project Gutenberg EBook of Byways of Ghost-Land, by Elliott O'Donnell This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Byways of Ghost-Land Author: Elliott O'Donnell Release Date: November 9, 2009 [EBook #30440] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK BYWAYS OF GHOST-LAND *** Produced by Mark C. Orton, S.D., and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) BYWAYS OF GHOST-LAND B Y WAY S O F G H O S T- L A N D BY ELLIOTT O'DONNELL AUTHOR OF "SOME HAUNTED HOUSES OF ENGLAND AND WALES," "HAUNTED HOUSES OF LONDON," "GHOSTLY PHENOMENA," "DREAMS AND THEIR MEANINGS," "SCOTTISH GHOST TALES," "TRUE GHOST TALES," ETC., ETC. WILLIAM RIDER AND SON, LIMITED 164 Aldersgate St., London, E.C. 1911 CONTENTS CHAP. PAGE 1. THE UNKNOWN BRAIN 1 2. THE OCCULT IN SHADOWS 21 3. OBSESSION, POSSESSION 28 4. OCCULT HOOLIGANS 47 5. SYLVAN HORRORS 56 6. COMPLEX HAUNTINGS AND OCCULT BESTIALITIES 80 7. VAMPIRES, WERE-WOLVES, FOX-WOMEN, ETC. 110 8. DEATH-WARNINGS AND FAMILY GHOSTS 132 9. SUPERSTITIONS AND FORTUNES 153 10. THE HAND OF GLORY; THE BLOODY HAND OF ULSTER; THE SEVENTH SON; BIRTH-MARKS; NATURE'S DEVIL SIGNALS; PRE-EXISTENCE; THE FUTURE; PROJECTION; TELEPATHY; ETC. 176 11. OCCULT INHABITANTS OF THE SEA AND RIVERS 198 12. BUDDHAS AND BOGGLE CHAIRS 210 INDEX 244 BYWAYS OF GHOST-LAND CHAPTER I THE UNKNOWN BRAIN Whether all that constitutes man's spiritual nature, that is to say, ALL his mind, is inseparably amalgamated with the whitish mass of soft matter enclosed in his cranium and called his brain, is a question that must, one supposes, be ever open to debate. One knows that this whitish substance is the centre of the nervous system and the seat of consciousness and volition, and, from the constant study of character by type or by phrenology, one may even go on to deduce with reason that in this protoplasmic substance—in each of the numerous cells into which it is divided and subdivided—are located the human faculties. Hence, it would seem that one may rationally conclude, that all man's vital force, all that comprises his mind—i.e. the power in him that conceives, remembers, reasons, wills—is so wrapped up in the actual matter of his cerebrum as to be incapable of existing apart from it; and that as a natural sequence thereto, on the dissolution of the brain, the mind and everything pertaining to the mind dies with it—there is no future life because there is nothing left to survive. Such a condition, if complete annihilation can be so named, is the one and only conclusion to the doctrine that mind— crude, undiagnosed mind—is dependent on matter, a doctrine confirmed by the apparent facts that injury to the cranium is accompanied by unconsciousness and protracted loss of memory, and that the sanity of the individual is entirely contingent upon the state of his cerebral matter—a clot of blood in one of the cerebral veins, or the unhealthy condition of a cell, being in itself sufficient to bring about a complete mental metamorphose, and, in common parlance, to produce madness. In the deepest of sleeps, too, when there is less blood in the cerebral veins, and the muscles are generally relaxed, and the pulse is slower, and the respiratory movements are fewer in number, consciousness departs, and man apparently lapses into a state of absolute nothingness which materialists, not unreasonably, presume must be akin to death. It would appear, then, that our mental faculties are entirely regulated by, and consequently, entirely dependent on, the material within our brain cells, and that, granted certain conditions of that material, we have consciousness, and that, without those conditions, we have no consciousness—in other words, "our minds cease to exist." Hence, there is no such thing as separate spiritual existence; mind is merely an eventuality of matter, and, when the latter perishes, the former perishes too. There is nothing, absolutely nothing, that can exist apart from the physical. This is an assertion—unquestionably dogmatic—that exponents of materialism hold to be logically unassailable. To disprove it may not be an easy task at present; but I am, nevertheless, convinced there is a world apart from matter—a [1] [2] [3] superphysical plane with which part of us, at least, is in some way connected, and I discredit the materialist's dogma, partly because something in my nature compels me to an opposite conclusion, and partly because certain phenomena I have experienced, cannot, I am certain, have been produced by any physical agency. In support of my theory that we are not solely material, but partly physical and partly superphysical, I maintain that consciousness is never wholly lost; that even in swoons and dreams, when all sensations would seem to be swallowed up in the blackness of darkness, there is SOME consciousness left—the consciousness of existence, of impression. We recover from a faint, or awake from the most profound of slumbers, and remember not that we have dreamed. Yet, if we think with sufficient concentration, our memory suddenly returns to us, and we recollect that, during the swoon or sleep, ALL thought was not obliterated, but, that we were conscious of being somewhere and of experiencing SOMETHING. It is only in our lighter sleeps, when the spirit traverses superphysical planes more closely connected with the material, that we remember ALL that occurred. Most of us will agree that there are two distinct forms of mental existence—the one in which we are conscious of the purely superphysical, and the one wherein we are only cognisant of the physical. In the first-named of these two mental existences—i.e. in swoons, sleep, and even death, consciousness is never entirely lost; we still think—we think with our spiritual or unknown brain; and when in the last-named state, i.e. in our physical wakefulness and life, we think with our material or known brain. Unknown brains exist on all sides of us. Many of them are the earth-bound spirits of those whose spiritual or unknown brains, when on the earth, were starved to feed their material or known brains; or, in other words, the earth-bound spirits of those whose cravings, when in carnal form, were entirely animal. It is they, together with a variety of elementary forms of superphysical life (i.e. phantasms that have never inhabited any kind of earthly body), that constantly surround us, and, with their occult brains, suggest to our known brains every kind of base and impure thought. Something, it is difficult to say what, usually warns me of the presence of these occult brains, and at certain times (and in certain places) I can feel, with my superphysical mind, their subtle hypnotic influences. It is the unknown brain that produces those manifestations usually attributed to ghosts, and it is, more often than not, the possessors of the unknown brain in constant activity, i.e. the denizens of the superphysical world, who convey to our organs of hearing, either by suggestion or actual presentation, the sensations of uncanny knocks, crashes, shrieks, etc.; and to our organs of sight, all kinds of uncanny, visual phenomena. All the phenomena we see are not objective; but the agents who "will" that we should see them are objective—they are the unknown brains. It is a mistake to think that these unknown brains can only exert their influence on a few of us. We are all subject to them, though we do not all see their manifestations. Were it not for the lower order of spirit brains, there would be comparatively few drunkards, gamblers, adulterers, fornicators, murderers, and suicides. It is they who excite man's animal senses, by conjuring up alluring pictures of drink, and gold, and sexual happiness. By the aid of the higher type of spirit brains (who, contending for ever with the lower forms of spirit brains, are indeed our "guardian angels") I have been enabled to perceive the atmosphere surrounding drinking-dens and brothels full of all kinds of bestial influences, from elementals, who allure men by presenting to their minds all kinds of attractive tableaux, to the earth-bound spirits of drunkards and libertines, transformed into horrors of the sub-human, sub-animal order of phantasms—things with bloated, nude bodies and pigs' faces, shaggy bears with fulsome, watery eyes; mangy dogs, etc. I have watched these things that still possess—and possess in a far greater degree—all the passions of their life incarnate, sniffing the foul and vitiated atmosphere of the public-houses and brothels, and chafing in the most hideous manner at their inability to gratify their lustful cravings in a more substantial way. A man advances along the road at a swinging pace, with no thought, as yet, of deviating from his course and entering a public-house. He comes within the radius of the sinister influences, which I can see and feel hanging around the saloon. Their shadowy, silent brain power at once comes into play and gains ascendancy over his weaker will. He halts because he is "willed" to do so. A tempting tableau of drink rises before him and he at once imagines he is thirsty. Soft and fascinating elemental hands close over his and draw him gently aside. A look of beastly satisfaction suffuses his eyes. He smacks his lips, hastens his steps, the bar-room door closes behind him, and, for the remaining hours of the day, he wallows in drink. But the unknown brain does not confine itself to the neighbourhood of a public-house—it may be anywhere. I have, intuitively, felt its presence on the deserted moors of Cornwall, between St Ives and the Land's End; in the grey Cornish churches and chapels (very much in the latter); around the cold and dismal mouths of disused mine-shafts; all along the rocky North Cornish coast; on the sea; at various spots on different railway lines, both in the United Kingdom and abroad; and, of course, in multitudinous places in London. A year or so ago, I called on Mrs de B——, a well-known society lady, at that time residing in Cadogan Gardens. The moment I entered her drawing-room, I became aware of an occult presence that seemed to be hovering around her. Wherever she moved, it moved with her, and I FELT that its strange, fathomless, enigmatical eyes were fixed on her, noting and guiding her innermost thoughts and her every action with inexorable persistence. Some six months later, I met Lady D——, a friend in common, and in answer to my inquiries concerning Mrs de B ——, was informed that she had just been divorced. "Dorothy" (i.e. Mrs de B——), Lady D—— went on to explain, "had been all right till she took up spiritualism, but directly she began to attend séances everything seemed to go wrong with her. At last she quarrelled with her husband, the climax being reached when she became violently infatuated with an [4] [5] [6] [7] officer in the Guards. The result was a decree nisi with heavy costs." I exhibited, perhaps, more surprise than I felt. But the fact of Mrs de B—— having attended séances explained everything. She was obviously a woman with a naturally weak will, and had fallen under the influence of one of the lowest, and most dangerous types of earth-bound spirits, the type that so often attends séances. This occult brain had attached itself to her, and, accompanying her home, had deliberately wrecked her domestic happiness. It would doubtless remain with her now ad infinitum. Indeed, it is next to impossible to shake off these superphysical cerebrums. They cling to one with such leech-like tenacity, and can rarely be made to depart till they have accomplished their purposes. Burial-grounds appear to have great attractions for this class of spirit. A man, whom I once met at Boulogne, told me a remarkable story, the veracity of which I have no reason to doubt. "I have," he began, "undergone an experience which, though, unfortunately, by no means unique, is one that is rarer nowadays than formerly. I was once all but buried alive. It happened at a little village, a most charming spot, near Maestel in the valley of the Rhone. I had been stopping at the only inn the place possessed, and, cycling out one morning, met with an accident—my machine skidded violently as I was descending a steep hill, with the result that I was pitched head first against a brick wall. The latter being considerably harder than my skull, concussion followed. Some villagers picked me up insensible, I was taken to the inn, and the nearest doctor—an uncertificated wretch—was summoned. He knew little of trepanning; besides, I was a foreigner, a German, and it did not matter. He bled me, it is true, and performed other of the ordinary means of relief; but these producing no apparent effect, he pronounced me dead, and preparations were at once made for my burial. As strangers kept coming to the inn and the accommodation was strictly limited, the landlord was considerably incensed at having to waste a room on a corpse. Accordingly, he had me screwed down in my coffin without delay, and placed in the cemetery among the tombs, till the public gravedigger could conveniently spare a few minutes to inter me. The shaking I received during my transit (for the yokels were exceedingly rough and clumsy), together with the cold night air which, luckily for me, found an easy means of access through the innumerable chinks and cracks in the ill-fitting coffin-lid, acting like a restorative tonic, I gradually revived, and the horror I felt in realising my position is better, perhaps, imagined than described. When consciousness first began to reassert itself, I simply fancied I was awakening from a particularly deep sleep. I then struggled hard to remember where I was and what had taken place. At first nothing came back to me, all was blank and void; but as I continued to persevere, gradually, very gradually, a recollection of my accident and of the subsequent events returned to me. I remembered with the utmost distinctness striking my head against the wall, and of SEEING myself carried, head first, by two rustics—the one with a shock head of red hair, the other swarthy as a Dago—to the inn. I recollected seeing the almost humorous look of horror in the chambermaid's face, as she rushed to inform the landlord, and the consternation of one and all during the discussion as to what ought to be done. The landlady suggested one thing, her husband another, the chambermaid another; and they all united in ransacking my pockets—much to my dismay—to see if they could discover a card-case or letter that might give them a clue as to my home address. I saw them do all this; and it seemed as if I were standing beside by own body, looking down at it, and that on all sides of me, and apparently invisible to the rest of the company, were strange, inscrutable pale eyes, set in the midst of grey, shapeless, shadowy substances. "Then the doctor—a little slim, narrow-chested man, with a pointed beard and big ears—came and held a mirror to my mouth, and opened one of my veins, and talked a great deal of gibberish, whilst he made countless covert sheep's eyes at the pretty chambermaid, who had taken advantage of his arrival to overhaul my knapsack and help herself from my purse. I distinctly heard the arrangements made for my funeral, and the voice of the landlord saying: 'Yes, of course, doctor, that is only fair; you have taken no end of trouble with him. I will keep his watch' (the watch was of solid gold, and cost me £25) 'and clothes to defray the expenses of the funeral and pay for his recent board' (I had only settled my account with him that morning). And the shrill voice of the landlady echoed: 'Yes, that is only fair, only right!' Then they all left the room, and I remained alone with my body. What followed was more or less blurred. The innumerable and ever-watchful grey eyes impressed me most. I recollected, however, the advent of the men—the same two who had brought me to the inn—to take me away in my coffin, and I had vivid recollections of tramping along the dark and silent road beside them, and wishing I could liberate my body. Then we halted at the iron gate leading into the cemetery, the coffin was dropped on the ground with a bang, and—the rest was a blank. Nothing, nothing came back to me. At first I was inclined to attribute my memory to a dream. 'Absurd!' I said to myself. 'Such things cannot have occurred. I am in bed; I know I am!' Then I endeavoured to move my arms to feel the counterpane; I could not; my arms were bound, tightly bound to my side. A cold sweat burst out all over me. Good God! was it true? I tried again; and the same thing happened—I could not stir. Again and again I tried, straining and tugging at my sides till the muscles on my arms were on the verge of bursting, and I had to desist through utter exhaustion. I lay still and listened to the beating of my heart. Then, I clenched my toes and tried to kick. I could not; my feet were ruthlessly fastened together. "Death garments! A winding-sheet! I could feel it clinging to me all over. It compressed the air in my lungs, it retarded the circulation, and gave me the most excruciating cramp, and pins and needles. My sufferings were so acute that I groaned, and, on attempting to stretch my jaws, found that they were encased in tight, clammy bandages. By prodigious efforts I eventually managed to gain a certain amount of liberty for my head, and this gave me the consolation that if I could do nothing else I could at least howl—howl! How utterly futile, for who, in God's name, would hear me? The thought of all there was above me, of all the piles of earth and grass—for the idea that I was not actually buried never entered my mind—filled me with the most abject sorrow and despair. The utter helplessness of my position came home to me with damning force. Rescue was absolutely out of the question, because the only persons, who knew where I was, believed me dead. To my friends and relations, my fate would ever remain a mystery. The knowledge that they [8] [9] [10] [11] would, at once, have come to my assistance, had I only been able to communicate with them, was cruel in the extreme; and tears of mortification poured down my cheeks when I realised how blissfully unconscious they were of my fate. The most vivid and alluring visions of home, of my parents, and brothers, and sisters, flitted tantalisingly before me. I saw them all sitting on their accustomary seats, in the parlour, my father smoking his meerschaum, my mother knitting, my eldest sister describing an opera she had been to that afternoon, my youngest sister listening to her with mouth half open and absorbing interest in her blue eyes, my brother examining the works of a clockwork engine which he had just taken to pieces; whilst from the room overhead, inhabited by a Count, a veteran who had won distinction in the campaigns of '64 and '66, came strains of 'The Watch on the Rhine.' Every now and then my mother would lean back in her chair and close her eyes, and I knew intuitively she was thinking of me. Mein Gott! If she had only known the truth. These tableaux faded away, and the gruesome awfulness of my surroundings thrust themselves upon me. A damp, foetid smell, suggestive of the rottenness of decay, assailed my nostrils and made me sneeze. I choked; the saliva streamed in torrents down my chin and throat! My recumbent position and ligaments made it difficult for me to recover my breath; I grew black in the face; I imagined I was dying. I abruptly, miraculously recovered, and all was silent as before. Silent! Good heavens! There is no silence compared with that of the grave. "I longed for a sound, for any sound, the creaking of a board, the snapping of a twig, the ticking of an insect—there was none—the silence was the silence of stone. I thought of worms; I imagined countless legions of them making their way to me from the surrounding mouldering coffins. Every now and then I uttered a shriek as something cold and slimy touched my skin, and my stomach heaved within me as a whiff of something particularly offensive fanned my face. "Suddenly I saw eyes—the same grey, inscrutable eyes that I had seen before—immediately above my own. I tried to fathom them, to discover some trace of expression. I could not—they were insoluble. I instinctively felt there was a subtle brain behind them, a brain that was stealthily analysing me, and I tried to assure myself its intentions were not hostile. Above, and on either side of the eyes, I saw the shadow of something white, soft, and spongy, in which I fancied I could detect a distinct likeness to a human brain, only on a large scale. There were the cerebral lobes, or largest part of the forebrain, enormously developed and overhanging the cerebellum, or great lobe of the hindbrain, and completely covering the lobes of the midbrain. On the cerebrum I even thought I could detect—for I have a smattering of anatomy—the usual convolutions, and the grooves dividing the cerebrum into two hemispheres. But there was something I had never seen before, and which I could not account for—two things like antennæ, one on either side of the cerebrum. As I gazed at them, they lengthened and shortened in such quick succession that I grew giddy and had to remove my eyes. What they were I cannot think; but then, of course the brain, being occult, doubtless possessed properties of a nature wholly unsuspected by me. The moment I averted my glance, I experienced—this time on my forehead—the same cold, slimy sensation I had felt before, and I at once associated it with the cerebral tentacles. Soon after this I was touched in a similar manner on my right thigh, then on my left, and simultaneously on both legs; then in a half a dozen places at the same time. I looked out of the corner of my eyes, first on one side of me and then the other, and encountered the shadowy semblance to brains in each direction. I was therefore forced to conclude that the atmosphere in the coffin was literally impregnated with psychic cerebrums, and that every internal organ I possessed was being subjected to the most minute inspection. My mind rapidly became filled with every vile and lustful desire, and I cried aloud to be permitted five minutes' freedom to put into operation the basest and filthiest of actions. My thoughts were thus occupied when, to my amazement, I suddenly heard the sound of voices—human voices. At first I listened with incredulity, thinking that it must be merely a trick of my imagination or some further ingenious, devilish device, on the part of the ghostly brains, to torture me. But the voices continued, and drew nearer and nearer, until I could at length distinguish what they were saying. The speakers were two men, François and Jacques, and they were discussing the task that brought them thither—the task of burying me. Burying me! So, then, I was not yet under the earth! The revulsion of my feelings on discovering that there was still a spark of hope is indescribable; the blood surged through my veins in waves of fire, my eyes danced, my heart thumped, and—I laughed! Laughed! There was no stopping me—peal followed peal, louder and louder, until cobblestones and tombstones reverberated and thundered back the sound. "The effect on François and Jacques was the reverse of what I wished. When first they heard me, they became suddenly and deathly silent. Then their pent-up feelings of horror could stand it no longer, and with the wildest of yells they dropped their pick and shovel, and fled. My laughter ceased, and, half drowned in tears of anguish, I listened to their sabots pounding along the gravel walk and on to the hard highroad, till the noises ceased and there was, once again, universal and awe-inspiring silence. Again the eyes and tentacles, again the yearnings for base and shameful deeds, and again—oh, blissful interruption! the sound of human voices—François and Jacques returning with a crowd of people, all greatly excited, all talking at once. "'I call God as my witness I heard it, and Jacques too. Isn't that so, Jacques?' a voice, which I identified as that of François, shrieked. And Jacques, doubtless as eager to be heard—for it was not once in a lifetime anyone in his position had such an opportunity for notoriety—as he was to come to his companion's rescue, bawled out; 'Ay! There was no mistaking the sounds. May I never live to eat my supper again if it was not laughter. Listen!' And everyone, at once, grew quiet. "Now was my opportunity—my only opportunity. A single sound, however slight, however trivial, and I should be saved! A cry rose in my throat; another instant and it would have escaped my lips, when a dozen tentacles shot forward and I was silent. Despair, such as no soul experienced more acutely, even when on the threshold of hell, now seized me, and bid me make my last, convulsive effort. Collecting, nay, even dragging together every atom of will-power that still remained within my enfeebled frame, I swelled my lungs to their utmost. A kind of rusty, vibratory movement ran [12] [13] [14] [15] [16] through my parched tongue; my jaws creaked, creaked and strained on their hinges, my lips puffed and assumed the dimensions of bladders and—that was all. No sound came. A weight, soft, sticky, pungent, and overwhelming, cloaked my brain, and spreading weed-like, with numbing coldness, stifled the cry ere it left the precincts of my larynx. Hope died within me—I was irretrievably lost. A babel of voices now arose together. François, Jacques, the village curé, gendarme, doctor, chambermaid, mine host and hostess, and others, whose tones I did not recognise, clamoured to be heard. Some, foremost amongst whom were François, Jacques, and a boy, were in favour of the coffin being opened; whilst others, notably the doctor and chambermaid (who pertly declared she had seen quite enough of my ugly face), ridiculed the notion and said the sooner I was buried the better it would be. The weather had been more than usually hot that day, and the corpse, which was very much swollen—for, like all gourmands, I had had chronic disease of the liver—had, in their opinion, already become insanitary. The boy then burst out crying. It had always been the height of his ambition, he said, to see someone dead, and he thought it a dastardly shame on the part of the doctor and chambermaid to wish to deny him this opportunity. "The gendarme thinking, no doubt, he ought to have a say in the matter, muttered something to the effect that children were a great deal too forward nowadays, and that it would be time enough for the boy to see a corpse when he broke his mother's heart—which, following the precedence of all spoilt boys, he was certain to do sooner or later; and this opinion found ready endorsement. The boy suppressed, my case began to look hopeless, and the poignancy of my suspense became such that I thought I should have gone mad. François was already persuaded into setting to work with his pick, and, I should most certainly have been speedily interred, had it not been for the timely arrival of a village wag, who, planking himself unobserved behind a tombstone close to my coffin, burst out laughing in the most sepulchral fashion. The effect on the company was electrical; the majority, including the women, fled precipitately, and the rest, overcoming the feeble protests of the doctor, wrenched off the lid of the coffin. The spell, cast over me by the occult brains, was now by a merciful Providence broken, and I was able to explain my condition to the flabbergasted faces around me. "I need only say, in conclusion, that the discomfiture of the doctor was complete, and that I took good care to express my opinion of him everywhere I went. Doubtless, many poor wretches have been less fortunate than I, and, being pronounced dead by unskilled physicians, have been prematurely interred. Apart from all the agony consequent to asphyxiation, they must have suffered hellish tortures through the agency of spirit brains." This is the anecdote as related to me, and it serves as an illustration of my theory that the unknown brain is objective, and that it can, under given circumstances—i.e. when physical life is, so to speak, in abeyance—be both seen and felt by the known brain. At birth, and more particularly at death, the presence of the unknown brain is most marked. And here it may not be inappropriate to remark that, in my experience at least, the hour of midnight is by no means the time most favourable to occult phenomena. I have seen far more manifestations at twilight, and between two and four a.m., than at any other period of the day—times, I think, according with those when human vitality is at its lowest and death most frequently takes place. It is, doubtless, the ebb of human vitality and the possibility of death that attracts the earth- bound brains and other varying types of elemental harpies. They scent death with ten times the acuteness of sharks and vultures, and hie with all haste to the spot, so as to be there in good time to get their final suck, vampire fashion, at the spiritual brain of the dying; substituting in the place of what they extract, substance—in the shape of foul and lustful thoughts—for the material or known brain to feed upon. The food they have stolen, these vampires vainly imagine will enable them to rise to a higher spiritual plane. In connection with this subject of the two brains, the question arises: What forms the connecting link between the material or known brain, and the spiritual or unknown brain? If the unknown brain has a separate existence, and can detach itself at times (as in "projection"), why must it wait for death to set it entirely free? My answer to that question is: That the connecting link consists of a magnetic force, at present indefinable, the scope, or pale, of which varies according to the relative dimensions of the two brains. In a case, for example, where the physical or known brain is far more developed than the spiritual or unknown brain, the radius of attraction would be limited and the connecting link strong; on the other hand, in a case where the spiritual or unknown brain is more developed than the physical or known brain, the magnetic pale is proportionately wide, and the connecting link would be weak. Thus, in the swoon or profound sleep of a person possessing a greater preponderance of physical than spiritual brain, the conscious self would still be concerned with purely material matters, such as eating and drinking, petty disputes, money, sexual desires, etc., though, owing to the lack of concentration, which is a marked feature of those who possess the grossly material brain, little or nothing of this conscious self would be remembered. But in the swoon, or deep sleep of a person possessing the spiritual brain in excess, the unknown brain is partially freed from the known brain, and the conscious self is consequently far away from the material body, on the confines of an entirely spiritual plane. Of course, the experiences of this conscious self may or may not be remembered, but there is, in its case, always the possibility, owing to the capacity for concentration which is invariably the property of all who have developed their spiritual or unknown brain, of subsequent recollection. At death, and at death only, the magnetic link is actually broken. The unknown brain is then entirely freed from the known brain, and the latter, together with the rest of the material body, perishes from natural decay; whilst the former, no longer restricted within the limits of its earthly pale, is at liberty to soar ad infinitum. [17] [18] [19] [20] [21] CHAPTER II THE OCCULT IN SHADOWS Many of the shadows, I have seen, have not had material counterparts. They have invariably proved themselves to be superphysical danger signals, the sure indicators of the presence of those grey, inscrutable, inhuman cerebrums to which I have alluded; of phantasms of the dead and of elementals of all kinds. There is an indescribable something about them, that at once distinguishes them from ordinary shadows, and puts me on my guard. I have seen them in houses that to all appearances are the least likely to be haunted—houses full of sunshine and the gladness of human voices. In the midst of merriment, they have darkened the wall opposite me like the mystic writing in Nebuchadnezzar's palace. They have suddenly appeared by my side, as I have been standing on rich, new carpeting or sun-kissed swards. They have floated into my presence with both sunbeams and moonbeams, through windows, doors, and curtains, and their advent has invariably been followed by some form or other of occult demonstration. I spent some weeks this summer at Worthing, and, walking one afternoon to the Downs, selected a bright and secluded spot for a comfortable snooze. I revel in snatching naps in the open sunshine, and this was a place that struck me as being perfectly ideal for that purpose. It was on the brow of a diminutive hillock covered with fresh, lovely grass of a particularly vivid green. In the rear and on either side of it, the ground rose and fell in pleasing alternation for an almost interminable distance, whilst in front of it there was a gentle declivity (up which I had clambered) terminating in the broad, level road leading to Worthing. Here, on this broad expanse of the Downs, was a fairyland of soft sea air, sunshine and rest—rest from mankind, from the shrill, unmusical voices of the crude and rude product of the County Council schools. I sat down; I never for one moment thought of phantasms; I fell asleep. I awoke; the hot floodgates of the cloudless heaven were still open, the air translucent over and around me, when straight in front of me, on a gloriously gilded patch of grass, there fell a shadow—a shadow from no apparent substance, for both air and ground were void of obstacles, and, apart from myself, there was no living object in the near landscape. Yet it was a shadow; a shadow that I could not diagnose; a waving, fluctuating shadow, unpleasantly suggestive of something subtle and horrid. It was, I instinctively knew, the shadow of the occult; a few moments more, and a development would, in all probability, take place. The blue sky, the golden sea, the tiny trails of smoke creeping up lazily from the myriads of chimney-pots, the white house-tops, the red house-tops, the church spire, the railway line, the puffing, humming, shuffling goods-train, the glistening white roads, the breathing, busy figures, and the bright and smiling mile upon mile of emerald turf rose in rebellion against the likelihood of ghosts—yet, there was the shadow. I looked away from it, and, as I did so, an icy touch fell on my shoulder. I dared not turn; I sat motionless, petrified, frozen. The touch passed to my forehead and from thence to my chin, my head swung round forcibly, and I saw—nothing—only the shadow; but how different, for out of the chaotic blotches there now appeared a well—a remarkably well—defined outline, the outline of a head and hand, the head of a fantastic beast, a repulsive beast, and the hand of a man. A flock of swallows swirled overhead, a grasshopper chirped, a linnet sang, and, with this sudden awakening of nature, the touch and shadow vanished simultaneously. But the hillock had lost its attractions for me, and, rising hastily, I dashed down the decline and hurried homewards. I discovered no reason other than solitude, and the possible burial-place of prehistoric man, for the presence of the occult; but the next time I visited the spot, the same thing happened. I have been there twice since, and the same, always the same thing— first the shadow, then the touch, then the shadow, then the arrival of some form or other of joyous animal life, and the abrupt disappearance of the Unknown. I was once practising bowls on the lawn of a very old house, the other inhabitants of which were all occupied indoors. I had taken up a bowl, and was in the act of throwing it, when, suddenly, on the empty space in front of me I saw a shadow, a nodding, waving, impenetrable, undecipherable shadow. I looked around, but there was nothing visible that could in any way account for it. I threw down the bowl and turned to go indoors. As I did so, something touched me lightly in the face. I threw out my hand and touched a cold, clammy substance strangely suggestive of the leafy branch of a tree. Yet nothing was to be seen. I felt again, and my fingers wandered to a broader expanse of something gnarled and uneven. I kept on exploring, and my grasp closed over something painfully prickly. I drew my hand smartly back, and, as I did so, distinctly heard the loud and angry rustling of leaves. Just then one of my friends called out to me from a window. I veered round to reply, and the shadow had vanished. I never saw it again, though I often had the curious sensation that it was there. I did not mention my experience to my friends, as they were pronounced disbelievers in the superphysical, but tactful inquiry led to my gleaning the information that on the identical spot, where I had felt the phenomena, had once stood a horse-chestnut tree, which had been cut down owing to the strong aversion the family had taken to it, partly on account of a strange growth on the trunk, unpleasantly suggestive of cancer, and partly because a tramp had hanged himself on one of the branches. All sorts of extraordinary shadows have come to me in the Parks, the Twopenny Tube, and along the Thames Embankment. At ten o'clock, on the morning of 1st April 1899, I entered Hyde Park by one of the side gates of the Marble Arch, and crossing to the island, sat down on an empty bench. The sky was grey, the weather ominous, and occasional heavy drops of rain made me rejoice in the possession of an umbrella. On such a day, the park does not appear at its best. The Arch exhibited a dull, dirty, yellowish-grey exterior; every seat was bespattered with mud; whilst, to render the general aspect still more unprepossessing, the trees had not yet donned their mantles of green, but [22] [23] [24] [25] stood dejectedly drooping their leafless branches as if overcome with embarrassment at their nakedness. On the benches around me sat, or lay, London's homeless—wretched-looking men in long, tattered overcoats, baggy, buttonless trousers, cracked and laceless boots, and shapeless bowlers, too weak from want of food and rest even to think of work, almost incapable, indeed, of thought at all—breathing corpses, nothing more, with premature signs of decomposition in their filthy smell. And the women—the women were, if possible, ranker—feebly pulsating, feebly throbbing, foully stinking, rotten, living deaths. No amount of soap, food, or warmth could reclaim them now. Nature's implacable law—the survival of the fittest, the weakest to the wall—was here exhibited in all its brutal force, and, as I gazed at the weakest, my heart turned sick within me. Time advanced; one by one the army of tatterdemalions crawled away, God alone knew how, God alone knew where. In all probability God did not care. Why should He? He created Nature and Nature's laws. A different type of humanity replaced this garbage: neat and dapper girls on their way to business; black-bowlered, spotless-leathered, a-guinea-a-week clerks, casting longing glances at the pale grass and countless trees (their only reminiscence of the country), as they hastened their pace, lest they should be a minute late for their hateful servitude; a policeman with the characteristic stride and swinging arms; a brisk and short-stepped postman; an apoplectic-looking, second-hand-clothes-man; an emaciated widow; a typical charwoman; two mechanics; the usual brutal-faced labourer; one of the idle rich in shiny hat, high collar, cutaway coat, prancing past on a coal-black horse; and a bevy of nursemaids. To show my mind was not centred on the occult,—bootlaces, collar-studs, the two buttons on the back of ladies' coats, dyed hair, servants' feet, and a dozen and one other subjects, quite other than the superphysical, successively occupied my thoughts. Imagine, then, my surprise and the shock I received, when, on glancing at the gravel in front of me, I saw two shadows—two enigmatical shadows. A dog came shambling along the path, showed its teeth, snarled, sprang on one side, and, with bristling hair, fled for its life. I examined the plot of ground behind me; there was nothing that could in any way account for the shadows, nothing like them. Something rubbed against my leg. I involuntarily put down my hand; it was a foot—a clammy lump of ice, but, unmistakably, a foot. Yet of what? I saw nothing, only the shadows. I did not want to discover more; my very soul shrank within me at the bare idea of what there might be, what there was. But, as is always the case, the superphysical gave me no choice; my hand, moving involuntarily forward, rested on something flat, round, grotesque, horrid, something I took for a face, but a face which I knew could not be human. Then I understood the shadows. Uniting, they formed the outline of something lithe and tall, the outline of a monstrosity with a growth even as I had felt it—flat, round, grotesque, and horrid. Was it the phantasm of one of those poor waifs and strays, having all their bestialities and diseases magnified; or was it the spirit of a tree of some unusually noxious nature? I could not divine, and so I came away unsatisfied. But I believe the shadow is still there, for I saw it only the last time I was in the Park. CHAPTER III OBSESSION, POSSESSION Clocks, Chests and Mummies As I have already remarked, spirit or unknown brains are frequently present at births. The brains of infants are very susceptible to impressions, and, in them, the thought-germs of the occult brains find snug billets. As time goes on, these germs develop and become generally known as "tastes," "cranks," and "manias." It is an error to think that men of genius are especially prone to manias. On the contrary, the occult brains have the greatest difficulty in selecting thought-germs sufficiently subtle to lodge in the brain-cells of a child of genius. Practically, any germ of carnal thought will be sure of reception in the protoplasmic brain-cells of a child, who is destined to become a doctor, solicitor, soldier, shopkeeper, labourer, or worker in any ordinary occupation; but the thought-germ that will find entrance to the brain-cells of a future painter, writer, actor, or musician, must represent some propensity of a more or less extraordinary nature. We all harbour these occult missiles, we are all to a certain extent mad: the proud mamma who puts her only son into the Church or makes a lawyer of him, and placidly watches him develop a scarlet face, double chin, and prodigious paunch, would flounce out a hundred and one indignant denials if anyone suggested he had a mania, but it would be true; gluttony would be his mania, and one every whit as prohibitive to his chances of reaching the spiritual plane, as drink, or sexual passion. Love of eating is, indeed, quite the commonest form of obsession, and one that develops soonest. Nine out of ten children—particularly present-day children, whose doting parents encourage their every desire —are fonder of cramming their bellies than of playing cricket or skipping; games soon weary them, but buns and [26] [27] [28] [29] chocolates never. The truth is, buns and chocolate have obsessed them. They think of them all day, and dream of them all night. It is buns and chocolates! wherever and whenever they turn or look—buns and chocolates! This greed soon develops, as the occult brain intended it should; enforced physical labour, or athletics, or even sedentary work may dwarf its growth for a time, but at middle and old age it comes on again, and the buns and chocolates are become so many coursed luncheons and dinners. Their world is one of menus, nothing but menus; their only mental exertion the study of menus, and I have no doubt that "tuck" shops and restaurants are besieged by the ever-hungry spirit of the earth-bound glutton. Though the drink-germ is usually developed later (and its later growth is invariably accelerated with seas of alcohol), it not infrequently feeds its initial growth with copious streams of ginger beer and lemon kali. Manual labourers—i.e. navvies, coal-heavers, miners, etc.—are naturally more or less brutal. Their brain-cells at birth offered so little resistance to the evil occult influences that they received, in full, all the lower germs of thought inoculated by the occult brains. Drink, gluttony, cruelty, all came to their infant cerebrums cotemporaneously. The cruelty germ develops first, and cats, dogs, donkeys, smaller brothers, and even babies are made to feel the superior physical strength of the early wearer of hobnails. He is obsessed with a mania for hurting something, and with his strongly innate instinct of self-preservation, invariably chooses something that cannot harm him. Daily he looks around for fresh victims, and finally decides that the weedy offspring of the hated superior classes are the easiest prey. In company with others of his species, he annihilates the boy in Etons on his way to and from school, and the after recollections of the weakling's bloody nose and teardrops are as nectar to him. The cruelty germ develops apace. The bloody noses of the well- dressed classes are his mania now. He sees them at every turn and even dreams of them. He grows to manhood, and either digs in the road or plies the pick and shovel underground. The mechanical, monotonous exercise and the sordidness of his home surroundings foster the germ, and his leisure moments are occupied with the memory of those glorious times when he was hitting out at someone, and he feels he would give anything just to have one more blow. Curse the police! If it were not for them he could indulge his hobby to the utmost. But the stalwart, officious man in blue is ever on the scene, and the thrashing of a puny cleric or sawbones is scarcely compensation for a month's hard labour. Yet his mania must be satisfied somehow—it worries him to pieces. He must either smash someone's nose or go mad; there is no alternative, and he chooses the former. The Society for the Prevention of Cruelty to Animals prevents him skinning a cat; the National Society for the Prevention of Cruelty to Children will be down on him at once if he strikes a child, and so he has no other resource left but his wife—he can knock out all her teeth, bash in her ribs, and jump on her head to his heart's content. She will never dare prosecute him, and, if she does, some Humanitarian Society will be sure to see that he is not legally punished. He thus finds safe scope for the indulgence of his crank, and when there is nothing left of his own wife, he turns his unattractive and pusillanimous attentions to someone else's. But occult thought-germs of this elementary type only thrive where the infant's spiritual or unknown brain is wholly undeveloped. Where the spiritual or unknown brain of an infant is partially developed, the germ-thought to be lodged in it (especially if it be a germ-thought of cruelty) must be of a more subtle and refined nature. I have traced the growth of cruelty obsession in children one would not suspect of any great tendency to animalism. A refined love of making others suffer has led them to vent inquisitionary tortures on insects, and the mania for pulling off the legs of flies and roasting beetles under spyglasses has been gradually extended to drowning mice in cages and seeing pigs killed. Time develops the germ; the cruel boy becomes the callous doctor or "sharp-practising" attorney, and the cruel girl becomes the cruel mother and often the frail divorcée. Drink and cards are an obsession with some; cruelty is just as much a matter of obsession with others. But the ingenuity of the occult brain rises to higher things; it rises to the subtlest form of invention when dealing with the artistic and literary temperament. I have been intimately acquainted with authors—well-known in the popular sense of the word—who have been obsessed in the oddest and often most painful ways. The constant going back to turn door-handles, the sitting in grotesque and untoward positions, the fondness for fingering any smooth and shiny objects, such as mother-of-pearl, develop into manias for change—change of scenery, of occupation, of affections, of people—change that inevitably necessitates misery; for breaking—breaking promises, contracts, family ties, furniture—but breaking, always breaking; for sensuality—sensuality sometimes venial, but often of the most gross and unpardonable nature. I knew a musician who was obsessed in a peculiarly loathsome manner. Few knew of his misfortune, and none abominated it more than himself. He sang divinely, had the most charming personality, was all that could be desired as a husband and father, and yet was, in secret, a monomaniac of the most degrading and unusual order. In the daytime, when all was bright and cheerful, his mania was forgotten; but the moment twilight came, and he saw the shadows of night stealing stealthily towards him, his craze returned, and, if alone, he would steal surreptitiously out of the house and, with the utmost perseverance, seek an opportunity of carrying into effect his bestial practices. I have known him tie himself to the table, surround...