The Project Gutenberg eBook of Immortality proved by the testimony of sense
This ebook is for the use of anyone anywhere in the United States and
most other parts of the world 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. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.
Title: Immortality proved by the testimony of sense
In which is contemplated the doctrine of spectres and the existence of a particular spectre
Author: Abraham Cummings
Release date: July 30, 2024 [eBook #74156]
Language: English
Original publication: Portland, Maine: J. L. Lovell, 1859
Credits: Carol Brown, Steve Mattern and the Online Distributed Proofreading Team at https://www.pgdp.net
*** START OF THE PROJECT GUTENBERG EBOOK IMMORTALITY PROVED BY THE TESTIMONY OF SENSE ***
IMMORTALITY PROVED
BY THE
TESTIMONY OF SENSE:
IN WHICH IS CONTEMPLATED
THE DOCTRINE OF SPECTRES,
AND THE
EXISTENCE OF A PARTICULAR SPECTRE.
ADDRESSED TO THE CANDOR
OF THIS
ENLIGHTENED AGE.
[Illustration: decorated line]
BY ABRAHAM CUMMINGS.
[Illustration: decorated line]
PORTLAND:
PUBLISHED BY J. L. LOVELL.
N. A. Foster, Printer, No. 58 Exchange Street.
1859.
IMMORTALITY PROVED,
By phenomena that were witnessed by hundreds, in the town of Sullivan,
Maine, in the year 1800. Published by an eye-witness, the REV. ABRAHAM
CUMMINGS, a man eminent in learning and piety--a graduate of Harvard
University.
Republished, _verbatim et literatum_, by J. L. LOVELL, Yarmouth, Me.
IMMORTALITY PROVED
BY THE
TESTIMONY OF SENSE.
[Illustration: decorated line]
SECTION I.
_The arguments considered which oppose the doctrine of Spectres._
Among the opinions of the present day, which render it neither clear
nor dark, is that of materialism, which maintains the position that
all exercises of the mind are the exercises of matter more or less
refined and organized: Therefore, when this material organization
ceases, all cogitation must cease: Body and soul, life and intelligence
die together. Thought, and the capacity of thought have no existence
between death and the last day. Now if this position and inference
be true, the doctrine of Spectres is overthrown at once. Sure we may
be that what never exists can never really appear, however I may be
deluded by my own imagination, or the artifice of others. This position
therefore, before we proceed, demands particular discussion.
If thought be the entire effect of material form, and excellent thought
of excellent form, as these philosophers seem to suppose, it follows
that the more excellent the body is the more excellent will be the
mind. But facts shew the contrary. The goose, which sometimes appears
in elegant human form, we despise; while we admire the fables of Æsop
and the sublime verse of that poet, who was told what is the mark of
interrogation. “But although the externals of body may be deformed,
yet the internals of it may be well organized and refined.” What says
the anatomist respecting the ourang outang? “Not only the externals,
but the internals of his body resemble those of man, particularly
the tongue and the brain. There appears no difference between them;
yet the animal is dumb and has not so much sagacity even to provide
for herself as the elephant or the beaver.” However certain laws
and dispensations of Divine Providence, accommodated to the rude
apprehensions of mankind in early ages, punished the posterity of
sinners; yet it is one of the first dictates of reason as well as
of a better covenant, that justice does not require any person to
be rewarded or punished for the virtues or vices of another.[1] If
soul and body die together; if all intelligence and cogitation cease
from that moment to the last day, what becomes of personal identity
and accountability? The essence of personality is intelligence.
Every intelligent being is a person, and every person an intelligent
being.[2] Therefore the uninterrupted continuation of any particular
intelligence, necessarily implies his personal identity; whatever body,
or whatever garment he may, or may not, happen to wear. Therefore,
premising deference, personal identity does not necessarily comprise
the whole man, soul and body, as Dr. Watts supposes, nor is it the mere
consciousness of my past and present experience compared, as Mr. Locke
supposes; for this my very consciousness presupposes that existence
of which I am conscious. I may have committed faults and performed
virtuous actions in time past, which now I do not remember, and
therefore not conscious of them; still those actions were mine, whether
I am conscious of them or not, and so far as any one can prove them to
be mine, so far he can prove me to be the same person that I was in
the time when those actions were performed. For more instruction, the
reader may consult that excellent dissertation of Bishop Butler, on
this topic; from which I extract a few lines: “As upon two triangles
being compared or viewed together, there arises to the mind the idea
of similitude; or upon twice two and four, the idea of equality--so
likewise upon comparing the consciousness of one’s self in any two
moments, there immediately arises to the mind the idea of personal
identity. And as the two former comparisons not only give us the ideas
of similitude and equality, but also shew us that two triangles are
alike, and twice two and four are equal--so the latter comparison not
only gives us the idea of personal identity, but also shows us the
identity of ourselves in those two moments, that is, the present and
that immediately past; or the present and that of a month, a year, or
twenty years past. Or in other words, by reflecting upon that which
is myself now, and that which was myself twenty years ago, I discern
they are not two, but one and the same self. But the consciousness of
what is past, does thus ascertain our personal identity to ourselves,
yet to say that it _makes_ personal identity, is to say that a person
has not existed a single moment, nor done one action but what he
can remember, and none but what he reflects upon. And one should
really think it self evident that consciousness of personal identity
presupposes, and therefore cannot _constitute_ personal identity, any
more than knowledge in any other case can constitute the truth which it
presupposes.”
If this account of personal identity be just, then, by the doctrine
here opposed, death puts an end to it. Affection, thought,
intelligence, consciousness, all are no more, and therefore the person
is no more. And as he is no more, nothing can be his. Now existence is
entitled to no reward, deserves no punishment: is guilty of nothing
and accountable for nothing. In a future day something may be raised
up just like him in body and natural faculties of mind. But for this
something, creation, not resurrection, is the appropriate term. Now can
we conceive that the person struck entirely out of existence a thousand
years ago, and this person newly created in his likeness, should be
one and the same? No, we can as well conceive that two small houses
built a thousand miles apart, and entirely resembling each other, are
one and the same house. These new persons, if they reason, as some of
us do, will think it somewhat strange that they should be accountable
for crimes said to have been committed by them long before they were
created. This doctrine, however, affords comfort and encouragement to
all distinction of sinners in this world. Our punishment in a future
state, say they, will not be inflicted upon _us_, (for after death we
shall exist no more) but upon our representatives who shall bear our
names, and be made to think that they were we. Let us then eat and
drink, for to-morrow we die. Let us imitate those noble animals around
us, which innocently deceive, kill and take possession; for to-morrow
we shall exist no longer. What a foul reproach then does this doctrine
exhibit against the wisdom and equity of the righteous Governor of
the world? We now attend to the language of scripture respecting this
opinion. The parable of the rich man and Lazarus, is grounded on the
hypothesis that some persons are happy or miserable in the separate
state, while others are living in the present world. The text, “Absent
from the body and present with the Lord,” by the subtle philosophy
of this enlightened age, signifies that after we, as persons, have
been annihilated for some ages, a number of new persons, just then
created, who shall be our very selves, will be present with the Lord.
But in view of the simple christian, who knows but little, the plain
meaning of the text is, that in the very same hour and minute, while
we are absent from this corruptible body, we are present with the
Lord. Such an ignorant christian is not able to conceive how a person,
and a similar person residing on the two opposite shores of the vast
duration of nihility, can be one and the same person, any more than to
conceive how a person and a similar person, residing at the same time
on the opposite shores of the vast Atlantic, can be one and the same
person. Our Lord said to the penitent thief, “This day shalt thou be
with me in paradise;” that is, before the close of this natural day
thou shalt be with me in heaven. So the penitent thief in his state
of ignorance would naturally understand it. But Priestlian subtilty
requires this paraphrase, “This day shalt thou die, soul and body,
and remain personally annihilated about two thousand years.” Then
a person entirely new shall begin to exist, and shall erroneously
imagine that within a few months he had committed a theft, that within
a few hours he had been crucified, and obtained a promise which was
now completely fulfilled. All this deception will take place, because
he will be you. However, by intercourse with others, he and you will
discover these chronological errors, and that those things which you
had done, suffered and enjoyed, took place about two thousand years
before you, that is, before the second you, existed. It was well
for the thief that he knew not, and believed not, this paraphrase;
otherwise that promise would have been a poor, cold consolation to
him. The Sadducees denied the resurrection, and the existence of angel
and spirit, and their denial of the former was grounded on their
denial of the latter. They seemed to admit, that, if spirits existed
in a separate state, they might assume bodies. But as there _were_ no
such spirits in their view, the inference was certain, that no such
transition could take place. Therefore the argument of our Saviour
attacked the very foundation of their theory, by shewing that the
patriarchs, though dead for many years, and their bodies not raised,
were still alive, while Moses stood at the burning bush.[3] Our Lord
cited these words, addressed to Moses at that time, “I am the God
of Abraham, the God of Isaac, and the God of Jacob;” and then says,
“God is not the God of the dead, but of the living, for all live unto
him.” That is to say, they do not live unto man. In his natural view,
they are dead in every respect. They see no life in his body, nor any
where else; still they live unto God. In his view they have life,
thought, affection and intelligence. Therefore those dead patriarchs
were alive at the time when Moses beheld the burning bush. “Fear not
them which kill the body, saith our Lord, but are not able to kill the
soul.”[4] But why? What is the reason they are not able to kill the
soul? If soul and body die together--if death destroys the essential
properties of the soul as well as of the body, certainly they, who are
able to kill the body, are able to kill the soul. But the words now
cited were uttered by him who could not err; and for the writer it is
impossible to conceive how words could be framed to make a proposition
more plain and intelligible. But in this age of light and darkness,
many, who believe in immortality and the separate state, utterly deny
that any departed soul ever returns or becomes visible to our bodily
eyes. Of this persuasion are the authors of the American Cyclopedia.
Their arguments, which demand attention, are the following: The first
argument contemplates the ignorance and vulgarity associated with the
opinion which maintains the existence of Spectres. “It is true there
were many Christians in former times, who gave full credit to such
narratives; these were times of great ignorance and superstition. But
since philosophy and christianity have walked hand in hand, the faith
of ghosts has been more and more renounced, invariably.” So it seems
that if a pious man has learning enough, he is perfectly secure from
all such delusions. But is this representation entirely consonant with
facts? That christian literature has invariably renounced this opinion
is by no means correct. Not only was the faith of Spectres supported
by some of the most learned and eminent characters of antiquity, but
moderns, illustrious both in theology and philosophy, even since the
Protestant Reformation, have given their decided opinion in favor
of this doctrine. Among others, are Doctor Lightfoot, Mr. Flavel,
Mr. Hervy, Mr. Addison, Doctor Samuel Johnson, and the excellent Mr.
Swedenbourg. Will it be proved that all these modern names are entirely
ignorant either of theology or philosophy?
“What more frequent in times of popery than apparitions? Says President
Mather, it would fill a volume to rehearse them; yet we may not run
into the other extreme, that all such reports have no reality.” But
what do philosophers know respecting this affair more than other
people? What lesson in the whole circle of science has ever determined
the question, whether sounds or forms were ever produced by unembodied
spirits? What ancient Sadducee or modern materialist has ever yet
proved that the human thoughts have not a separate existence by
vehicle, or in some other way?
Had our authors told us that the belief of Spectres has been rejected
invariably wherever philosophy and modern infidelity have gone hand in
hand, the sentence would have been perfectly accurate. The christian
world affords no infidel who would not ridicule the following letters.
We see an age of light and darkness--of improvement and misimprovement.
Ignorance is supported, when we believe too much, or when we believe
too little. And a wise mariner will stand aloof both from Scylla and
Charybdis--from the prejudice of superstition and the prejudice of
modernism.
The foundation of theology is the Sacred Scriptures, and there we find
the doctrine of apparitions. Samuel appeared to Saul when he applied
for advice to the witch of Endor.[5] There is however no proof that his
appearance was the effect of her own power. Two things terrified her:
one was the discovery of Saul; the other was, Aliem, a god, rising out
of the earth. How could she be terrified merely by the expected effect
of her own invention? It is most reasonable to suppose that the event
exceeded her expectation--that Samuel really appeared--not to flatter
Saul by a sentence of double meaning, like the heathen oracles; but to
speak like himself--to reprove Saul for coming there, and to denounce
that terrible sentence upon him and his house, which might naturally be
expected from that faithful prophet.
When the disciples saw Jesus walking on the sea, they were troubled,
saying, it is a spirit, and they cried out for fear; but his answer
was, “Be of good cheer, it is I; be not afraid.” Here we see the
disciples believed the existence of Spectres, and here was a fair
opportunity for our Lord to teach them the contrary. But he did not
thus improve it: for after his resurrection they discovered the same
opinion. He asked one of them to handle him; not to disprove their
opinion, but to prove his resurrection. Some time after this, Peter,
miraculously delivered from prison, knocked at the house of Mary, where
many were gathered for prayer. The damsel Rhoda, constantly affirmed to
them that she heard Peter’s voice. Then said they, “It is his angel.”
Thus their opinion continued the same through the fairest opportunities
of their being taught otherwise by unerring wisdom. But they had never
read Voltaire, nor Hume’s observation on the Sprights of the British
Fathers.
ARG. 2. “When the Scriptures were written and published, and the
christian religion fully established, revelation ceased, and miracles
and heavenly messages were no longer requisite.”
How do they know? How _can_ they know these matters, unless by the
Scriptures? And where do they say, that after the establishment of
christianity, miracles and heavenly messages should be no longer
requisite? It is believed that no such passage can be found.
It was the full persuasion of Mr. Addison, that the power of working
miracles continued in the church many years after the Apostolic age. He
informs us that learned christians of those times, “Confidently assert
this miraculous power; nay, tell us that they themselves had been eye
witnesses of it at several times and in several instances. Nay, appeal
to the heathen themselves for the truth of several facts they relate;
nay, challenge them to be present at their assemblies, and satisfy
themselves, if they doubt it; nay, we find that pagan authors have in
some instances confessed this miraculous power.”[6]
Doubtless the Scriptures contain rules sufficient for salvation. And
every opposite rule, though preached by an angel, must be rejected; and
the same was true of the Old Testament before the New was revealed.
But it will by no means follow that no succeeding age of the world
can afford an occasion for any miracle or heavenly message which is
_consistent_ with the Scriptures. That “the whole will of God is
revealed in the Scriptures,” as it respects our general conduct, is
doubtless true; and the same was true of the law of Moses, as it
respected the general conduct of Israel in the days of the Judges. He
was pronounced cursed, who took away or added thereunto. But hence it
did not follow that an angel could not appear to Manoah and his wife,
promise them a child, and give directions concerning his education. To
say that the whole will of God is so revealed in the Scriptures, that
no case whatever can require any extraordinary exhibition of his will,
is to say what is never said in that sacred volume, and is no better
than begging the question.
There may be miracles and heavenly messages without innovation of
Scripture doctrine or worship. “To say that God does not send his
angels to any of his saints to communicate his mind unto them, as to
some particulars of their own duty _according to his word_, seems in my
judgment, says the great Doctor Owen, to limit unwarrantably the Holy
One of Israel.”
ARG. 3. “Can we suppose that the all-wise Governor of the world would
permit his angels to render themselves visible to the eye of man, for a
purpose which might have been equally well accomplished without their
interposition?”
This question is very easy. Another might appear more difficult. Have
our authors such perfect knowledge of the universal system, that they
can certainly tell us what purposes can be equally well accomplished
without the interposition of angels, as with it?
The hairs of the head and the smallest animalculæ are numbered; so are
all events. Small events by connection are frequently great events. If
therefore, the purposes for which a spirit is said to appear, are as
small and trivial as can be conceived of, it would by no means follow
that the message did not come from the invisible state. That which
appears very trivial in our view, may appear vastly important in the
view of those seven eyes which survey the whole system of Providence,
and destroy the wisdom of the wise.
ARG. 4. “Death is as great a change as that of our birth. And is it
not as improbable that a man should visibly return after death, as
that he should return from a state of manhood, to that which preceded
his birth?” That is to say; Is it not as improbable that a species
of miracle should take place, the existence of which has been taught
and believed in all ages and nations, and is the manifest lesson of
the Scriptures; as that a species of miracle should take place, which
nobody ever believed or heard of?
_Is it not as improbable that a man should rise from the dead at the
last day, as that he should return from a state of manhood to that
which preceded his birth._
This question of the infidel demands some attention, as well as the
question in view.
ARG. 5. “There is a strong objection against the probability of
Spectres, which is sufficient to prove that they are not intelligent
creatures; or at least, that they possess so small a degree of
intelligence, that they are unqualified to act with prudence, to
propose any end to themselves, or use the proper means to accomplish
that end. Ghosts often appear in order to discover some crime; but
they never appear to a magistrate, or person in authority, but to some
illiterate clown, who happens to live near the place where the crime
was perpetrated: to some person who has no connection with the affair
at all, and who, in general, is the most improper in the world for
making the discovery.”
In Glanville’s Saducismus Triumphatus, we have the following story:--
“James Haddock, a farmer, was married to Eleanor Welsh, by whom he had
a son. After the death of Haddock, his wife married one Davis, and both
agreed to defraud the son by the former marriage, of a lease bequeathed
to him by his father. Upon this the ghost of Haddock appeared to one
Francis Tavernor, the servant of Lord Chichester, and desired him to
go to Eleanor Welsh and inform her that it was the will of her former
husband that the son should enjoy the lease. Tavernor did not at
first execute this commission, but he was continually haunted by the
apparition in the most hideous shapes, which even threatened to tear
him in pieces, till at last he delivered the message. Now had this
Spectre the least common sense, it would have appeared first to Eleanor
Welsh and her husband, Davis, and frightened them into compliance at
once, and not have kept poor Tavernor in such constant disquietude, who
had no concern in the matter.”
Here we find several propositions with regard to Spectres in general,
which demand credit only for one short story, the truth of which
might be as consistently disputed by the apparitionists, as by the
Encyclopedia. It does not appear that this apparition was seen or heard
by any one except Tavernor. What evidence then have we that Tavernor
was not the dupe of one who personated Haddock out of pity to the
orphan son?
Could our authors imagine that Mr. Addison, Doctor Johnson, or even Mr.
Glanville himself, built the faith of Spectres, only on such feeble
evidence as this story affords?
Will that mode of conduct adopted by Tavernor’s Spectre, teach us what
is the conduct of Spectres in general, till we, who believe the reality
of Spectres, can be satisfied whether Tavernor ever saw a Spectre or
not?
Circumstances unknown to us, however, might be so attached to that
affair, as to render it credible to Davis and his wife, if not to
others.
Therefore, admitting the supposition of our believing it a reality, how
have our authors proved that this very Spectre conducted imprudently,
proposed no end to himself, or used no proper means to accomplish that
end? “Because, say they, he did not first appear to Eleanor Welsh and
her husband, and frighten them into compliance at once.” But how does
it appear that this summary method, all things considered, would have
been the most eligible. Doubtless some infidels are bold enough to
say that the angel, who sent Moses to Pharaoh from Horeb, would have
conducted much more prudently and rationally, if he had first appeared
to Pharaoh, and frightened him into compliance at once, than to have
kept Moses in such disquietude, who had less concern in the matter
than any man in Egypt, for he was now married and peaceably settled
in another land. The end proposed by the ghost appearing to Tavernor
was, that the son of Haddock should enjoy the lease, and this end was
subordinate and absolutely necessary to other ends of far greater
magnitude, for any thing which the Cyclopedia has shewn to the contrary.
We find in the Scriptures such a connection of means and ends as the
wisdom of some moderns would never dictate: as that of Ezek. 4: 15, and
the marriage of Hosea transacted, either in reality or in vision. These
means, doubtless, would not have appeared the most decent and eligible
to some of those who seem capable of dictating for apparitions, the
proper mode of their procedure.
But suppose Tavernor’s ghost had first appeared to Eleanor Welsh and
her husband, and frighted them into compliance at once, would the
existence of Spectres be any more believed than it is at present?
Would not the objection have been that Eleanor Welsh had the maternal
affection for her son? Had never really consented to the crime--that
her own fear was feigned, and that the ghost was some friend employed
by her to frighten and deceive her husband?
Or if the ghost had first appeared to a magistrate: should we not have
been told how much more probable it was that a magistrate should bear
a part in some artifice which afforded him profit, than that a miracle
had happened equal to the transition from a state of manhood to that
which preceded our birth? It is no dishonor to the most illustrious
of mankind that they frequently entertain the same opinion as that
of their inferiors. On the mode of conduct proper for a Spectre, our
authors agree in sentiment with that Heroine of a famous English
ballad,[7] who with the habiliments there described, frightened
a person into compliance at once. She gave him no opportunity to
deliberate or to authenticate her mission. Compliance, or immediate
ruin were his only alternative. Her name was honored by three queens,
and the favor of Henry the eighth.
Spectres from heaven are rational creatures, and come down from the
fountain of reason, and will therefore deal reasonably with us, by
allowing us a fair opportunity to ascertain the reality of their
mission. But for this examination, the mind is incapable when terrified
by a sudden surprise.
Eleanor Welsh being the mother of the injured, must have been
interested, and therefore, if the Spectre had first appeared to her and
her husband, there certainly would have been less evidence of reality
(coct. par) than there was by its first appearing to Tavernor, who, by
the very supposition of our author, was a disinterested person, and
“had no concern in the matter.”
We find in the next place several naked assertions, and then the
inference that, “The evidence of Spectres is destroyed.” They tell us
that Spectres appear only to one person at a time--that they are seen
only in the night, and visible only to the illiterate and credulous. “A
man must be prejudiced in favor of this opinion beforehand, say they,
or he will never see a ghost.”
I must not offend the reader by needless detention. He may easily
find instances to disprove these assertions. As to the last, besides
Doctor Scott, several persons of distinguished abilities, probity and
literature, who have seen ghosts, have declared to the writer, that
instead of previously believing their existence, their minds had been
strongly prejudiced against it.
Our authors desire to know why Spectres should appear in the night,
and “why they could not deliver their messages with as much ease and
more success in the day time.” And doubtless Bolingbroke had a similar
enquiry respecting the angel who appeared to the shepherds in the night.
“To render the testimony of any person credible, say these writers,
he must not only be a man of veracity, but of sufficient ability to
judge of the subject to which he is to bear witness. It is not on the
evidence of an ignorant, illiterate person, who has more fancy and fear
than judgment, that we are to rest our belief of what is supernatural.”
Here again their weapon is from the arsenal of those who oppose our
Saviour’s resurrection, known first to some of “the timorous and
pious sex,” as Hume has termed them, and then to illiterate, ignorant
fishermen, who, say the deists, had more fancy and fear than judgment.
The truth is, some ignorant men have no more fancy nor fear than the
learned, and a much better judgment than many of the latter. The
corporeal senses of the illiterate are as infallible as those of the
learned. The former can see and hear a ghost or an angel as distinctly
as the latter, and can attempt to handle a ghost with as much composure
of mind, and so are capable of knowing whether they can feel a
substance or not, as a Locke or a Newton.
On the whole, it appears that the reason why mankind in this
enlightened age, must believe that apparitions are a mere fiction,
is not because this negative thesis was ever established by any
solid demonstration, but because the unanimity of modern names, the
substitute of argument, has given it popularity.
Doubtless the counterfeit apparitions which duped the popish ages, were
numerous; but counterfeits will never prove that there is nothing to be
counterfeited.
Among the greatest impositions of this nature, where shall we find one,
which will compare with the late events of Sullivan, in the county
of Hancock, Maine. In that place has never been found any theatrical
representation, or magic glass, or lantern, or ventriloquist, or
speaking automaton, or Phantasmagoria, or Statue of Kircher: and
were all these means of imposition found there, they would afford no
rational explanation of the subsequent phenomena. How easy of solution
was that fraud in the city of Bern, mentioned by Mosheim,[8] as imposed
upon one Jetzer, by four Dominicans, to confirm their doctrine of
original sin. The apparition was indeed terrific, and exhibited false
miracles, but never offered to appear in the day time, nor predict any
event, which could not be foreknown by other means, nor was there any
address to the sense of feeling to satisfy Jetzer that the Spectre was
a Phantom.
The Encyclopedia have related a wonderful artifice from Doctor
Plot, performed undoubtedly by a number of persons at Woodstock, in
England, soon after the death of king Charles the first, while certain
commissioners appointed to survey his property there, were engaged to
accomplish their business. But in all that marvelous story, we find
no comparison with the events we are about to contemplate. The only
apparition seen there, was that of a dog! none of them observed the
manner of his being introduced among them. They saw no changes of shape
or magnitude, nor does it appear that any of them saw him vanish.
They heard no articulate voice, much less any declaration of truth,
unattainable by other means.
As to the Cocklane ghost, which produced so much noise and credit in
London; there was neither articulate voice, nor any kind of apparition.
All these artifices, and a thousand more which history commemorates,
are swallowed up by the subsequent phenomena, as Aaron’s rod swallowed
up the rods of the magicians.
Pause then, reader, and consider a few moments what evidence would
convince you of the existence of a Spectre. Before you stands a
creature encircled with radiance resembling the sun. Through the rays
you behold a personal form as plainly as possible. This form speaks to
you. The same is seen and heard by thirty others at the same time and
in the same manner, so that your experience and theirs are uniform;
while two or three other persons with the same ocular advantages, and
looking in the same direction, hear the voice, but see nothing, having
been previously told by the Spectre that they should only hear and not
see.
With a voice distinct from that of the living, so that none of you
can perceive the least manifestation of breathing, this personal form
tells you not to be afraid--that nothing will hurt you--to stand as
near as you please, and handle him that you may know whether or not he
is flesh and bones. You comply with the request, and find no material
substance. Now what would be your conclusion? Would you feel sure
that these matters were all the effect of your own fancy and that of
others? Can you produce a single instance out of all history, in which
so many persons were thus impressed, while in reality they saw and
heard nothing? But suppose further, that this Spectre informs you of
events which you cannot possibly know by other means, what then would
be the inference? “I make a distinction, says Doctor Johnson, between
what a man may experience by the mere strength of his imagination,
and what imagination cannot possibly produce.” Thus, suppose I should
think I saw a form and heard a voice cry, “Johnson, you are very
wicked--and unless you repent, you will certainly be punished;” my own
unworthiness is so deeply impressed on my mind, that I might imagine I
thus saw and heard, and therefore I should not believe that an external
communication had been made to me. But if a form should appear and a
voice should tell me that a particular man had died at a particular
hour--a fact which I had no apprehension of, nor any means of knowing,
and this fact, with all its circumstances, should afterwards be
unquestionably proved; I should in that case be persuaded that I had
supernatural intelligence imparted to me. By this it appears, that had
Doctor Johnson been an eye and ear witness of only a small part of what
is now to be related, he would have believed that he had seen the form
and heard the language of a Spectre. “He had a very philosophical mind,
says Mr. Boswell, and such a rational respect for testimony, as to make
him submit his understanding to what was authentically proved, though
he could not comprehend why it was so.”[9] And the same will be the
disposition of every pious and reasonable mind. But if you reject the
evidence of experience, the evidence of substantial testimony and the
evidence of predictions, where are you? On the billows of scepticism,
without a helm, and your lee shore is infidelity.
It is frequently asserted, and that by multitudes, that the true origin
of the following letters is a gross artifice. ASSERTED I say: for that
is all. Twenty-six years’ time they have had to look round, search and
prove that they are not mistaken. And for this purpose, means and pains
have not been wanting. Nothing however has yet transpired to make good
the assertion; but remarkable events have disproved it.
It is well known that some of the witnesses have been prosecuted for
mountebanks; but nothing even to form an indictment could be found
against them. Do I misrepresent? Do I mislead the credulous? Then let
me be convinced? yea, let me be exposed. Let the cause be fully and
fairly tried by friendly discussion; not in a future century, when we
shall dwell in silence, but now, while the means of evidence are at
hand--while the witnesses and their opponents are yet living.
If we love our neighbors, we prize their characters, and forbear
needless censure, especially in a case like this. “Judge not that ye be
not judged.”
For our conclusion, the words of the celebrated Mr. Addison and of
Mr. Hartly are not impertinent: “I think a person who is terrified
with the imagination of ghosts and Spectres, much more reasonable
than one, who, contrary to the report of all historians, sacred and
profane, ancient and modern, and to the traditions of all nations,
thinks the appearance of Spirits fabulous and groundless. Could not I
give myself up to this general testimony, I should to the relations of
particular persons, who are now living, and whom I could not distrust
in other matters of fact.”[10] “Certain it is, says Mr. Hartly, that
Spirits can become visible and converse with us, as man with man; and
so innumerable are the instances hereof, as also of their discoveries,
warnings, predictions, &c., that I may venture to affirm with an appeal
to the public for the truth of it, that there are few ancient families
in any county of Great Britain, who are not possessed of records or
traditions of the same in their own houses, however the prevailing
Sadducism of these times, may have sunk the credit of them.”--_Preface
to Swedenborg’s treatise of heaven and hell, p. 18._
His whole discussion of this topic demands our peculiar attention.
As the glorious descent of New Jerusalem is at hand, and perhaps
already begun, it is not improbable that henceforth these phenomena
will exceedingly multiply, and then destroy the wisdom of the wise. New
Jerusalem will descend, i. e. the saints will descend from heaven and
make visible their spiritual bodies. While those heavenly doctrines are
inculcated, which establish a church new and glorious; so that the old
christian church has no glory by reason of the glory which excelleth.
Then Universalism, Socinianism, Arianism, and the grossly absurd
doctrine of Divine tri-personality will deceive the nations no more for
a thousand years.[11]
[Illustration: decorated line]
SECTION II.
_Recent proofs of the doctrine by the existence of a particular
Apparition._--IN SIX LETTERS.
* * * * *
LETTER I.
In reply to a friend, who had expressed his desire and that
of others, that the account of the Spectre might not be
made public.
_My Dear Sir_:--In our last interview, you favored me with the suspense
of your judgment with regard to the Spectre, which has produced so much
altercation in this part of the land.
I am therefore encouraged to ask your further attention to this
affair, contemptible as it must appear, if you believe but a part of
the misrepresentation now propagated. These, with modern incredulity,
now form the general opinion of the wise and unwise, the learned and
unlearned, that this whole affair is mischief and artifice, practised
by one or more of Mr. B’s family, and particularly by the young woman,
whose marriage was responsive to the prediction and direction of the
Spectre. Thus stands the vision of Hosea in the view of our Deists.
They consider it a thousand times more probable that the good man was
some how or other deceived by those licentious women, than that he ever
received such direction from the invisible world. Now while my own
opinion is entirely the reverse--while I view that family and their
neighbors who vindicate them as unjustly censured; shall I appear the
sang froid spectator? Perish rather my own reputation with theirs.
But this notwithstanding, dear sir, you will not fail to mention the
ardent sensations of gratitude and esteem which I entertain for those
pious and judicious persons, who have expressed their generous anxiety
for my character and usefulness.
It is not so much the matter or style of the pious discourse of the
Spectre which demands our attention, as the enquiry whether there was
any Spectre or not. She taught the same truth which we find in our
Bible. She proclaimed no new doctrine. Had she done this, it would have
occasioned a great objection against her.[12] She exhorted the young
people to read the Bible as their sure guide to eternal life. And her
requirements were defended by the Scriptures whenever the propriety of
any of them was doubted, to shew that her directions agreed with the
law and the testimony.
In the style of her discourse, there was nothing of elegance or
sublimity, more or less than we observe among common people in that
pious and familiar conversation in which passages of Scripture are
frequently introduced.
This, they say, is a great objection: a person from the invisible
state would never have conversed with the people in such an ordinary
style. But had she excelled in the _elegant_ or _sublime_, objection
would not have been silent. It would have been said that she was not
the person she professed to be: for the employment of that person had
never been the study of Sheridan or Longinus: on earth she was below
it, in heaven above it. The Spectre came not with the excellency of
speech, which man teaches, nor with the sublimity of those prophecies
which describe the rise and ruin of empires; for empires were not her
subject; and there was perfect propriety in her using such language as
would subserve two of her designs: which were to manifest who she was,
and to render herself as familiar as possible to those common people
with whom she conversed. Accordingly her mention of certain articles of
property which she had left, was by no means an ultimate design, as she
herself declared; but this, and her reasonable disposal of them, were
more clearly to convince her family that she had been their daughter
and sister. For the same reason the features of her face were observed
to be like those of the person she professed to be, by some who knew
her in her life time. And though her voice had no indication of breath
and was inimitably distinct from any voice of the living, yet it had
the same sound which she had uttered in her last hours, as they, who
attended her in her last sickness have testified. Sometimes a part of
the company could understand her words without the least difficulty;
while others with advantages of hearing, every way equal, perceived
only a sound, without the least articulation whatever. Thus the men who
were with Paul at the time of his conversion, heard a voice, but saw no
man, and they saw the light, but heard not the articulate voice of the
speaker.
Such was the various experience of the people on these occasions.
Some of them heard and understood plainly, but saw nothing: others
heard a voice, but no speaking voice: others again saw a light, but
no person: while they had no impediments natural or accidental; yet
far the greater number heard the words distinctly, and clearly saw a
personal form. And the very same persons, who could not see, nor hear
intelligibly at one time, would at another time, and even at a greater
distance see, hear and understand without the least difficulty: while
others of the company, who had clearly seen and understood at the
previous interview, could now only see a light and hear a sound.
It was to render herself familiar that she frequently introduced
herself, as we do, by the token of knocking.
When Peter knocked at the house of Mary, the disciples thought it
was his angel, that is to say, they thought that a Spirit might come
to the house and knock. They more easily believed that a Spirit was
at the door, than that Peter had escaped from prison. We should in
this age more easily believe the contrary. But the disciples were no
philosophers.
For the same reason she endeavored to dispel the fears of those who
conversed with her. “Do not be afraid,” she would say, “I have not
come to hurt you. You need not be afraid at all.” Utterly opposite,
you observe, to the conduct of those who personate apparitions. They
generally aim to keep their dupes in fear and at a convenient distance.
So the angel addressed the shepherds, “Fear not.” “I do not stand too
near you, do I?” said a person unsuspected. “No,” was the reply, “stand
as near as you please.”
Hence also the reason why she did not commonly begin to speak, till
she was addressed. I say, _commonly_, for there were some exceptions.
The voice of a Ghost responsive, is not so unexpected, and, of course,
not so suddenly terrific as the same voice would be without previous
address. This may serve to remove that objection of the Encyclopedia:
“It is an odd circumstance, say they, that ghosts have no power to
speak till they are addressed.” But this odd circumstance is not
occasioned by their want of power; but by their tenderness for the
persons who receive their messages. This was the very reason she once
expressly gave for not speaking where she once appeared. Hence we may,
if we choose, see one reason why she spoke so frequently in the cellar.
It is easy to see, if we choose, that the idea of a Spectre coming into
the room where the family commonly resided for labor, sleep, or other
refreshment was distressing to them: for this was their refuge, their
place of retreat. Accordingly when, upon a certain day, she appeared
among them in one of the lower rooms, they all left the house. The
Spectre, therefore, out of tenderness to them, _commonly_, though not
always, conversed in the cellar, that they might seem to have a place
of retreat. The next question is, why then did she not commonly speak
in one of the chambers or in the open field? But the chambers were the
apartments of repose, and the field was inconvenient by the weather.
She did however, sometimes speak in the chambers, and in the lower
rooms, and in other houses of the neighborhood, and several times in
the open field.
A cellar, such as that was, is a place where deceivers, imitating her
realities would find difficulty. A ventriloquist might indeed speak
there. But how? Not so that a part of the company shall hear and
understand distinctly, while the other part with advantages of hearing
every way equal, and giving equal attention, shall not understand a
single word. If a ventriloquist could perform this, we should have
known it before this time.
No white garments can appear white in a dark cellar at midnight, and
suppose any lucid substance could have been used, then, when it first
appeared a mere shapeless mass, who formed it in a moment into personal
shape, face and features? Who caused it to speak and desired to be
handled? and when this desire was complied with, why did not the hand
undeceive the eyes? Now admit the possibility of a magic lantern, where
did it move, and where stood the upright plane for the representation,
when by the order of the Spectre, the company of about twenty persons
formed an Ellipsis within which she passed and re-passed from end to
end several times. You must inform me too how some eyes saw the form
so clearly, while others with advantages of sight every way equal, saw
nothing.
However, it is not even pretended that any such mediums of delusion
were ever seen here.
For an argument which vindicates this conduct of the Spectre still
more, I am indebted to Professor Stewart. “It appears to me to be no
slight confirmation of these remarks,”[13] says he, “that, although
in the dark, the illusions of imagination are much more liable to be
mistaken for realities, than when their momentary effects on the belief
are continually checked and corrected by the objects which the light
of day presents to our perception; yet even total darkness is not so
alarming to a person impressed with vulgar stories of apparitions,
as a faint and doubtful twilight, which affords to the conceptions
an opportunity of fixing and prolonging their existence by attaching
themselves to something which is obscurely exhibited to the sight.”
Hence it follows, that in a dark cellar at midnight, a person was not
so much exposed to deception, either by his own imagination, or by the
artifice of others, as if there had been some degree of light. Had the
ghost been wholly confined to a cellar, kitchen, or garret, or even to
all these, the objection would appear more plausible; but this was by
no means the case.
Accompanied by two persons she walked, or rather moved in elevation
from the ground, nearly two miles, discoursing with them as they went
along. “For what purpose?” you ask. Doubtless an important one. But to
what purpose could I tell you; while you reject the possibility of it
for any purpose.
This little journey was soon published through the town, but was no
more believed than this luminous age now believes the writer. What was
the consequence? “Go,” said the Spectre, “to one of those two persons,
collect all those in the neighborhood, who give the best evidence of
piety and veracity. Let them hear and see: for they will tell the
truth.” He complied, and fifty people were convened at the time and
place appointed for the interview.
After conversing with them several hours on the most serious topics,
by which they were exceedingly affected and delighted, she reminded
them of their credulity, and informed them that if they would walk on
two and two in the solemn order observed at a funeral, she would walk
with them, accompanied by one of those persons, who had accompanied
her before, for evidence that they might have declared the truth. The
company complied, and walked with her about half a mile in the manner
now described.
But after all, I hear you inquire, “_admitting that the whole affair
is genuine and free from illusion, how can the belief of it become
beneficial to me and others?_”
But certainly truth is better than error. And do we know that this
truth will never be wanted hereafter, for purposes which do not at
present appear? Do you know how soon your own or other families may
suffer unjust reproach, like the family and vicinity who are now so
liberally censured? Do we know the length and weight of the chain of
which this link is a part?
The Scriptures teach the doctrine of the separate state, and oppose
materialism. What then? Is the evidence of Scripture injured by
other evidence declaring the same truth and urging the study of the
Scriptures, as our sure guide to eternal life? The ancient medals
and other monuments of antiquity, which afford so much rational
entertainment for the curious, never diminish in their eyes the
evidence of value of the Roman, Grecian or Egyptian History. Why then
should this medal before us, diminish in our eyes the value of the
Scriptures? What distinction of men are they, who stand most secure
from the peril of illusion by the superstitious belief of Spectres?
Speak ye illuminees! ye Paines who keep no Bible!
With unvaried sentiments of esteem,
I continue yours.
* * * * *
LETTER II.
The circumstances of the marriage related in vindication of
Mrs. Butler and others.
_Dear Sir_:--To compare great things with small, the unbelieving Jews,
who heard and saw the first christian miracles to be really such,
viewing them as the effects of magic or some other secret influence
of satan; but modern infidels say they were no miracles at all: so
the opponents of the Spectre in this place, who have heard and seen,
generally allow that the performances of the ghost were miraculous,
but accomplished by evil agency; while distant opponents pronounce the
whole an artifice.
Thus distance of place has occasioned the same variations among the
opponents of the Spectre, as distance of time among the opposers of
christianity. By this comparison you must not imagine that I have
reference to criminality; but my design is to show that the friends
and foes of the Spectre in this place are both opposed by those
distant people who pronounce the whole an artifice. It is a mixture of
supernatural agency and artifice in the view of the opponents here:
not because the least motion of the latter was ever really discovered;
but because they judge, (and feel capable of judging) that no case of
marriage in any age of the world, since the finis of the Scriptures,
can possibly require the interposition of an heavenly messenger.
We, on the contrary, are so poorly qualified to determine how the world
ought to be governed, that we know not what events should take place by
ordinary means, or what by extraordinary means; and therefore we know
not but there might be such a circumstance in some place or period of
the world.
We are too as much at a loss to account for the advent of an evil angel
singing alleluias, in order to join a couple mutually attached in a
relation which is honorable in all; as to account for the advent of an
holy angel for the same purpose.
It is necessary without all doubt, that such an extraordinary
dispensation should be connected with an important consequence and a
special reason why it took place. But it is not necessary that this
consequence and reason should at present be universally known, though
they certainly will be known hereafter, and probably in part to many in
this world. The performances of the ghost are so connected with other
events of Providence, as to form a connected whole, the beauty of which
cannot be known even in part without much examination.
The Spectre had a number of extraordinary messages, of which the
marriage was but one, and that a subordinate one; and accordingly did
produce extraordinary credentials.
The very first notices of anything unaccountable were given at the time
when Mrs. Butler, the supposed authoress of the whole delusion, was at
the point of death, by a disease which soon became external and proved
its reality. Was that the time for her, to commence the enterprise for
a husband, when she must have been under the greatest disadvantage for
the prosecution of it, and when there was no rational expectation that
she would ever need a husband?
About twenty-four hours after her marriage, the Spectre foretold that
she would become the parent of one child and then die. For what purpose
_could_ she, or any person for her, contrive this prediction and its
fulfilment. Her walk of two miles in company with the Spectre and her
father, was undertaken with great reluctance, if anything could be
known by the correspondence of words and behaviour. But the small voice
of one who had made the house tremble, informed them by message, that
lives were in danger, if they refused. By the same voice the Scripture
was quoted to shew that her direction was not inconsistent with it.
What could have been done in this case more than was done by the most
pious or prudent on earth? The Scriptures were consulted. The family
prayed together, that, if there was deception in this extraordinary
injunction, the Lord would make it known to them, and that, if the
cause was of God, they might be preserved: for the storm, the evening,
and especially the weakness of the ice, had rendered the way difficult
and very perilous. When to these considerations we add the grievous
offence and explicit repulse, which the whole family had that day
received from the person to whom her father was, out of her hearing, to
communicate the message, we cannot admit the idea of artifice in Mrs.
Butler, without detaching from her all fear of danger--all sense of
resentment--all respect due from a child to the parent--all rationality
of conduct, and all consistency of character.
But further, the greatest and most conspicuous of these miracles
appeared after the marriage. Could she, would she, or any person for
her, perform these impossibles to obtain a purpose which was obtained
already? But admitting the plea for a minute, and but a minute, that
they were possibles intended to establish the farce and multiply dupes
for the preservation of character; a question then urges incessantly:
_For what purpose was the child dug up and buried in another grave?_
This was not a mere accident, but a deliberate and public transaction,
appropriated by no _pretence_ of any reason, but the mere order of the
Spectre. Eighty people from four different towns were assembled and
offered prayer to the Supreme Being on this occasion, and all by the
direction of the ghost, declaring that the child would rise at her
right hand at the last day. This was horrid wickedness in the ghost, if
she was only such by profession. And our opponents must for their own
sakes, allow that she possessed a great degree of subtilty, if not of
wisdom: since for twenty six years past, they have for the most part
scarcely ventured to conjecture, much less to prove who she was; though
by their own acknowledgment she has talked among twenty of them, from
time to time, within a foot of their faces.
Doubtless then some special design was concealed in this rare
transaction. What was it? The continuation and extension of the fraud?
No: for she must have known that the least of those miracles already
exhibited, would better answer this purpose, were it now presented only
before a small part of these eighty people. But the reinterment was not
connected with even the pretence of miracle. What was the consequent
impression on the minds of mankind? Just what any person with half
an eye would easily foresee. It was such as rendered Mrs. Butler’s
character in the eye of mankind, neither better nor worse. What could
she think to gain or lose in character or anything else, whether
that other woman’s child rested in its first grave, or in another
about thirty feet from it? The whole affair was considered by mankind
in general, as a solemn, mysterious parade, without any apparent
consequence of injury or utility.
But this practical oath, as already shewn, was not without design:
what was it? Was it to convince the assembly _at that time_, that Mr.
Blaisdel and Capt. Butler, who acted the most distinguished and solemn
part in it; believed the Spectre and her performance to be realities?
No: for this they were completely convinced already. The question
therefore with our opponents stands unresolved. When we consider too
the inimitable sound of the voice, most nearly resembling the dying
voice of Capt. Butler’s first wife, at certain times: And how often the
ghost has appeared since Mrs. Butler’s death, all suspicion of artifice
must be utterly groundless, and cannot be indulged by those who love
their neighbors as themselves, and exercise that constant tenderness
for their characters which the gospel requires.
It has been objected against the Spectre, that in obtaining parental
approbation the mothers were not sufficiently respected. But as the
husband and wife are one, the message to the father was virtually sent
to the mother. It was necessary in this case that three families should
be consulted by the Spirit; that which had been her own family and
those of the parties.
But with whom began this consultation? Not with Eve, like that of
the devil. She did not, like a deceiver, first frighten and convince
the timorous sex that they might assist her, either to delude or
afflict their husbands. No, her conduct was fair and above-board. Her
first application was to the fathers of these families: What was it?
Certainly not that which is recommended by the Encyclopedia and the
ballad poem; but that of deliberation. She at first neither appeared
nor spake to them immediately to frighten them into compliance at once;
but as she had dealt with the son,[14] so she dealt with the fathers.
She sent messages to them.
By this fair mode of conduct, they had opportunity to reflect, to
exercise reason--to consult one another, and to watch and pray against
deception. Her first message sent only to the two fathers of this
couple, contained that passage in Mark 10: 2 to 9, by which they might
learn that, as the condition of ancient Israel at a certain time,
required a precept with respect to marriage, somewhat distinct from the
common law, which had existed from the beginning: so now the condition
of this little branch of society might, for aught they knew, require
a precept with respect to marriage, somewhat distinct from the common
regulation, which had obtained from the beginning, though not contrary
to it: even as a by-law may be consistent with the public code.
Such, she declared, was the precept now revealed for the particular
regulation of those families, and her proofs to be produced, were her
miracles. A strange, unexpected, unheard of message indeed! But not
more strange, unexpected, or unheard of, than the credentials. By this
precept she declared the parties must and would be joined. “And what
God hath joined together let not man put asunder.”
The father of the young lady, who had ever been most obstinately
opposed to this connection, by whose means it had been once interrupted
already, and who was no less capable than the other of discovering
imposition, and ever watchful against it; was the first who obtained
conviction. Him the Spectre sent to the other father (Mr. Butler) and
his son to declare this conviction, and that the latter must conduct
accordingly. The response was repulse, and he returned.
By the same extraordinary counsel, after praying and reading for light,
he went again, and his daughter with him, crying and wringing her
hands. After they had proceeded a small distance, they were accompanied
by the Spectre the rest of the way, whose delightful voice uttering
expressions full of love and tenderness, consoled the daughter as they
went along.[15] This prepared her for acquiescence when coming to the
house of the Spectre, as decency required, directed; that, while the
daughter should tarry with her abroad, the father should go in and tell
Mr. Butler’s family that the Spectre had come with them, and that, if
they chose a miracle for further confirmation, it should be granted.
After Mr. Butler had performed this, they invited the daughter to
come in, and the question of suspicion being proposed, she solemnly
protested, that if there was mischief in hand, she was as ignorant of
it as they were.[16]
Here we see what abundant opportunity was given them to deliberate and
consider for themselves in what way they would choose to be convinced:
whether by miracle or common providence.
Message, protestation and miracle being rejected, Mr. Blaisdel and his
daughter returned without delay, but had no sooner reached home than
a new order from the Spectre, consistent with Scripture, required that
Mr. Hooper, who had been her father, and who lived about six miles off,
should be conducted here the next morning.
We now return to Mr. Butler’s family; not to see miracles, but their
confirmation by the voice of common Providence.
After Mr. Blaisdel and his daughter had left them, his conduct was
naturally the subject of their discussion; and the more they reasoned,
the more unaccountable it appeared. His notorious and inflexible
opposition to this connection, which had continued several years,
rendered him the most unlikely person in the world to pass a river, now
the brink of death, for such a purpose. Their result was the necessity
of further advice, and they unanimously chose Mr. Hooper, the young
gentleman’s father in law, as the person best qualified to give it.
Accordingly the son, Capt. Butler, went the next morning to consult
with him on this affair; but to his great surprise found himself
intercepted by messengers sent by the ghost for the same purpose, who
had just finished their business with success. Capt. Butler asked what
he should do. “The case is such,” said Mr. Hooper, “that I can have no
advice to give.”
Mr. Hooper, according to his promise, went off with the messengers;
discoursed with the Spectre, and by the tokens which she gave him,
identified his daughter.
After the deliberation of several days, he, by the desire of the
Spectre, went to Mr. Butler’s family, declared his conviction, and
closed the message by solemn exhortation. Thus was the very man, whose
advice they had preferred to a miracle, qualified by the Spectre to
give it.
But to recede: Mr. Hooper’s interview with the Spirit at Mr. Blaisdel’s
house was immediately succeeded by the arrival of Capt. Butler there.
He soon acquired evidence that the Spirit was that of his deceased
wife, and declared that her will was his.
But now to what purpose was all this labor and all these messages? For
Miss Blaisdel was then asked if the same was her will? The reply was
categorical and indignant; the purport of which was, that if she must
die for her refusal, she desired to submit--that servile attentions,
however miraculous the compulsion, would afford no satisfaction to
her--that her trials were already intolerable by those false and wicked
calumnies, which her compliance would now invigorate and render her
life more bitter than death. That her attachment to his person was
peculiar, she did not deny; but his credulous attention to these
calumnies had rendered his society a burden.[17] At length, however,
Capt. Butler’s unreserved and honorable confession, and his renewed
assurances that his _own_ will was his, as well as that of his deceased
wife, did, with the words of the Spectre prevail.
The design of marriage was made public, and round her increased the
storm of accusation abroad, and opposition at home. For, though her
father had constant and unwavering conviction that the precept was from
heaven, it was only at certain intervals that he enjoyed the least
degree of reconcilement; and it must not be concealed that Capt. Butler
received very ill treatment from him.
Worn out by unjust reproaches abroad and these vexations at home, she
at last told Capt. Butler, offering him a golden token of her constant
affection, that she could bear these miseries no longer, and that they
must separate. He pleaded the impropriety of her conduct after such
evidence that the appointment was divine. His plea was the waste of
words. She dismissed him utterly and forever. This I had by the favor
of Capt. Butler himself. Here Mr. Blaisdel, Mr. Butler, their families,
their friends and every body else had another fair opportunity allowed
them by Miss Blaisdel herself, to search, examine, reflect, deliberate
and investigate the deception, if there was any.
A vessel was now in the river, bound to a port about two hundred miles
from this place, where lived some of her near kindred. Thither she was
determined to go, and made preparation for the voyage, that if possible
she might find repose on some distant shore. But the miraculous voice
solemnly warned her in the hearing of several witnesses, that her
efforts were vain, and that her affliction would sail with her.
By the direction of the Spectre given to one of those witnesses, the
dismissed was recalled. Not long after, the nuptials were celebrated:
and thus the Spectre obtained one of those ends, which were only
subordinate to other ends of far superior magnitude and importance.
These superior ends you will know hereafter; but they cannot--they must
not be written.
I remain yours, &c.
* * * * *
LETTER III.
_Further evidence deduced from the appearances of the Spectre._
_My Dear Sir_:--In compliance with your request, I proceed in the
argument that some persons among us have seen and conversed with
the dead. Of the five corporeal senses, only three are capable of
information by events of this nature. These are seeing, feeling and
hearing. To all these three senses, evidence has been addressed in
favor of the Apparition in this place. I would now contemplate the
evidence obtained by the senses of seeing and feeling.
The times, places and modes of her appearing were various. Sometimes
she appeared to be alone, as the events which followed bore witness:
for the testimony of events is sometimes more valid than that of
persons. Sometimes she appeared to two or three; then to five or six;
then to ten or twelve; again to twenty, and once to more than forty
witnesses. She appeared in several apartments of Mr. Blaisdel’s house,
and several times in the cellar. She also appeared at other houses, and
several times in the open field, as already observed. There, white as
the light, she moved like a cloud above the ground in personal form and
magnitude, in the presence of more than forty people. She tarried with
them till after day-light, and vanished: not because she was afraid
of the sun: for she had then several times appeared when the sun was
shining. Once in particular, when she appeared in the room where the
family were, about eleven o’clock in the day, they all left the house;
but convinced of the impropriety of their conduct they returned.
At another time, when several neighbors were at the house, and were
conversing on these remarkable events, a young lady in the company
declared that though she had heard the discourse of the Spectre, she
would never believe that there had been a Spectre among us, unless she
could see her.
In a few minutes after, the Spectre appeared to several persons and
said she must come in the room where the company was. One of those
who saw her, pleaded that she would not. The Spectre then asked, “Is
there a person here, who desires to see me?” The young lady was then
called, who, with several others saw the Spectre. “Here I am, said she,
satisfy yourselves.” The lady owned she was satisfied. It was now about
two o’clock in the day. In short the ghost appeared or conversed, or
performed both almost as frequently in the day, as in the night.
But will christians argue that the appearance of an angel to the
Shepherds was a fiction because it happened in the night?[18]
In all the appearances of the Spectre she was as white as the light,
and this whiteness was as clear and visible in a dark cellar and dark
night, as when she appeared in the open field and in the open day. At a
certain time, August 9-10, 1799, she informed a number of people that
she meant to appear before them, (for she frequently conversed without
appearing at all) that they must stand in order and behave in a solemn
manner: “For the Lord,” said she, “is a God of order.” Accordingly she
appeared and vanished before them several times. At first they saw a
small body of light, which continually increased till it formed into
the shape and magnitude of a person.
This personal shape approached so near to Capt. Butler, that he put
his hand upon it and it passed down through the apparition as through
a body of light, in the view of six or seven witnesses. There were now
thirteen persons present, who all saw the apparition except two.[19]
And five others, whether they were looking another way, or were
prevented by some standing before them, or whatever might be the cause,
did not see this attempt of handling the apparition.
But I attend to your reasoning. “If this extraordinary fact be true,
what a pity it is that there were no more witnesses! would not the
evidence have been greater had it been acquired by all the eleven.” The
more extraordinary the fact, the more numerous should be the witnesses.
This is the opinion naturally entertained by mankind every where. Hence
it follows that _all_ of those eleven persons were not then practising
artifice: for then they would all have seen this extraordinary fact.
The five who did not see it, saw that which was very little short of
it. They saw that which rose into personal form, face and features in
a moment. Returned to a shapeless mass in a moment, resumed the person
in a moment, and vanished again in a moment. They saw that which was
not _afraid_ to be handled by them: For she passed slowly by them near
enough for that purpose.
The transfiguration of Christ was a very extraordinary fact. Out of all
his twelve disciples, why chose he only three to be eyewitnesses of it?
As to the six witnesses, not one of them has ever been accused or even
suspected of being concerned in the supposed artifice. Some of them are
aged, others young. They had, and still have, professions, employments
and interests widely different and belong to four different families.
It is the fixed and settled opinion of our opponents here, that two of
them are not only persons of integrity, but were ensnared by others
through the whole scene.
These two persons soon after confirmed what they had now seen and
experienced by solemn, practical and most deliberate oaths in the
presence of eighty people. For one of them made a prayer at the
reinterment, expressing his belief of what he had seen, and the
other solemnly declared to all the assembly, as soon as the prayer
was finished, that this solemnity was ordered by the Spectre, to be
observed by his means. He also confirmed the same by an express verbal
oath before the civil magistrate.
* * * * *
LETTER IV.
_Evidence produced by the discourse of the Spectre._
_Dear Sir_:--I would now present to your consideration the conversation
of the Spectre. But I shall first observe the objection urged against
some part of it.
At the time when she appeared to several persons at two o’clock in the
day, she said, she must come into the room, where the company were; but
was prevented by earnest entreaty. This, they say was a falsehood.
At another time when she walked in company with forty people, she went
with them only to one house, though she had informed them that she must
go to two houses. She indeed went forward in order to visit the other
house, but was again prevented by earnest entreaty. This was a fault
like the other.
Observe a similar case in Gen. 19: 2, 3. “And he said, behold now, my
lords, turn in, I pray you, into your servant’s house, and tarry all
night and wash your feet; and ye shall rise up early and go on your
ways: and they said, _nay, but we will abide in the street all night_.
But he pressed upon them greatly, and _they turned in unto him and
entered into his house_.”
Several credible persons say, “she promised nearly fifty people to
convince them of her being such as she professed to be, if they
would comply with a certain condition. They complied, and went off
unconvinced.” But credible persons are sometimes mistaken, and so,
perhaps, they were now: because other persons, as credible and as
numerous, who stood nearer to and had better advantage of understanding
the voice, declare that it was not the Spectre, but Mr. Blaisdel, who
said that the company, by complying, would be convinced. But he was
mistaken. They went off, in general, unconvinced at that time. The
Spectre uttered but few words and withdrew. This was the night of
August 9, 1799. In that company were the best of people, conducting
in a sober manner; but others uttered such profanity and derision as
rendered them unworthy to obtain conviction. On this account the Spirit
afterwards declared that she could not manifest herself among them.
Christ himself, in a certain place, could not do many mighty works
because of their unbelief. It is early enough to treat any affair with
derision when we have fully discovered what it is.
A scorner seeketh wisdom and findeth it not.
This company in general went off with the full persuasion that the
whole affair was mere legerdemain, and that the few words of the
Spectre, which they had heard, were only the words of Mrs. Butler
herself. Though they had been expressly told by an unsuspected person,
who held her by the hand when the words were uttered, that she did
not speak--that the voice was at a distance from her. But they were
moderns, and the witness was rejected; and, as it was plainly a
different voice from that of Mrs. Butler, or any other that ever
they had heard, necessity, the mother of invention, produced their
hypothesis that Mrs. Butler had used some sounding instrument.
But several of the company still remained at the house. To them Mrs.
Butler complained of the unjust reproach which encompassed her. “What
have I done,” said she, “that I must suffer all this.” “Nothing, dear,
you have done nothing,” answered a voice immediately in the vacant
space of the room. Then about fourteen persons, by the direction of
the Spectre, went into the cellar. As soon as they were there, the
Spectre said to Mrs. Butler, “Go up and sit with others on the kitchen
hearth,[20] that this company may know that it is not you who speaks.”
After she was gone up the ghost conversed with the company on several
topics, suited to authenticate her mission.
She mentioned several incidents of her past life, known only to her
husband, as he declared, and asked him if he remembered them. He said,
yes: she asked him if he had told them. He answered, no: and of such a
nature were those incidents as to render it utterly improbable that he
ever should have mentioned them before. This was at the time when he
attempted to handle the apparition.
It is objected against her, that she told who was in heaven and who was
in hell.
She indeed mentioned the world of misery, as the eternal portion of
the finally impenitent; but I find not the least evidence of her
particularizing any person, or persons as being in that miserable state.
She indeed mentioned several deceased persons as being in a state of
happiness: and who can prove the impropriety of this? though indeed it
is not what we should have expected.
Once when she conversed with about fourteen persons, Mr. Blaisdel
having heard that his father was sick, asked the Spectre whether she
knew any thing or not, concerning him? “Your father,” she replied, “is
in heaven, praising God with the angels.” He afterwards found that his
father, two hundred miles distant, died seven days before this answer
of the ghost. True, the news might come from thence in that interval.
But his friends at York, where his father lived, utterly deny that
they sent the news in the course of these days. Suppose however, the
news did some way or other come: could any deceiver, improving the
circumstance, know what questions Mr. Blaisdel would ask, so as to be
sure they could all be answered? Or was Mr. Blaisdel himself in the
plot? “No,” say our opponents, “his piety, his veracity, and his utter
aversion to the purpose of it, forbid the suspicion.” It is therefore
_probable_ that the same creature, who appeared and disappeared so
often in the view of the people, and could tell them where they should
be and what they would say and do in future time, was the true author
of this information.
At a certain time, when thirty people were convened to hear her
conversation, the name of a certain woman, who was absent, happened to
be introduced. “That woman,” said the ghost, “has enjoyed a revival
lately.” Immediately one of the company went to her and asked what had
lately been the state of her mind. She related it to him, and he told
her that her information and that of the Spectre agreed. Upon this she
came and saw the Spectre; heard her conversation for several hours, and
expressed abundant satisfaction and delight.
At the time when fifty people heard her discourse, while more than
forty saw her; to some of them, who had no more believed these
extraordinary events than mankind now do in general, she mentioned
several occurrences of her past life known to them and her, but not
divulged, in order to satisfy them that she was the very person she
professed to be. Almost all this company had been acquainted with her
in her lifetime, and a considerable number of them very intimately. She
desired that any of them would ask what questions they pleased, for the
removal of any doubts respecting her, which might exist in their minds.
Accordingly certain persons did propose several questions respecting a
number of events in her past life not divulged, which were so minute
and circumstantial as to render the hypothesis of their being all so
exactly rehearsed, as now to become the medium of artifice, utterly
absurd and irrational. To all these inquiries she gave complete,
satisfactory answers.
But not to detain you, I will now only ask, _How shall I judge of these
facts?_ Shall I suppose that some artful girl personating that deceased
woman, could present herself before forty people, well acquainted with
that woman in her lifetime? Tell them by a voice inimitable not to be
afraid--to stand as near as they pleased, and ask as many questions as
they pleased, and all without fear of discovery? What subtle person
would not be subtle enough to avoid such a perilous situation?
I remain yours.
* * * * *
LETTER V.
_The evidence deduced from her predictions._
_Dear Sir_:--I must now ask your attention to the arguments furnished
by her predictions.
She foretold what the opinion and conduct of mankind would be with
regard to her, and the ill treatment which Mr. Blaisdel’s family
would receive on her account. She not only declared the necessity,
but foretold the certainty of the marriage, at an hour when both the
parties and both their families opposed it, if there was any thing to
be known by the harmony of words and actions; yet the attachment of the
parties seems to have been mutual from first to last. The pasara of the
paradox is future: for mankind have more than one character, and the
alector of Æsop will despise what a jeweller would prize.
She not only predicted the prosecution, but named a particular person
as one who would certainly be present at the court for a witness,
eleven months before these events took place.
She named another particular person, as one who should be present at
the trial by the Grand Jury, and foretold what kind of language he
would utter in their presence, eleven months before the accomplishment.
In about a month after, that is, ten months before the accomplishment,
an oath of its existence was given before a magistrate. The person too,
who is the subject of this prediction, and fulfilled it, was never a
friend, but invariably the foe of the Spectre from first to last. She
foretold to forty people the issue of that trial, eleven months before
the accomplishment. To the genuine friends of literature in this
place, who were sincerely opposing superstition and legerdemain, this
prediction was made known.
They were warned of the disadvantage which they must suffer, if they
persisted.
They disbelieved the prediction, despised it, and became the
involuntary subjects of its fulfillment at the time appointed. Within
thirty hours after Mrs. Butler’s marriage, the Spectre predicted
that she would become the parent of but one child and then die. Ten
months after this her child was born, and she died the next day. The
safe return of one bound to the West Indies was also foretold and
accomplished.
These predictions are all fulfilled and were previously and
sufficiently known in this vicinity for evidence that they _were_ such.
She uttered several other predictions now accomplished. But as these
events might possibly be foreknown or strongly conjectured by other
means, the mention of them is omitted. Not only her words but her
behaviour too, manifested the spirit of prophecy. The reinterment of
the child was a practical oath, and never would have been thought of
but for her direction. Friends and foes were all in one condition--all
unable to conceive or even to conjecture the design of it, till it was
manifested eighteen months afterwards, by certain, special, unexpected
events of divine Providence. If then we take an impartial and
connecting view of these and all the preceding evidences, how absurd
is the hypothesis that all these evidences could be the effect, either
of imagination or artifice! How much more rational is the opinion
which has obtained credit in all ages and nations, that the spirit
of deceased persons do sometimes appear, however incapable we are of
learning all the purposes for which such events are designed!
By misapprehension and misinformation, piety and veracity may give you
an account very different from mine. But ask those people of piety
and veracity, who were present when the greatest of these events took
place, I tell you they will not deny these facts. I am yours, &c.
* * * * *
LETTER VI.
_Miscellany._
_Dear Sir_:--If the preceding arguments can be received, perhaps you
will not indulge distrust, if I subjoin something of my own experience,
confirmed by two other persons who saw the apparition in the same
field in the same half hour.
Sometime in July, 1806, in the evening, I was informed by two persons
that they had just seen the Spectre in the field.
About ten minutes after, I went out, not to see a miracle, for I
believed that they had been mistaken. Looking toward an eminence,
twelve rods distance from the house, I saw there, as I supposed, one of
the white rocks. This confirmed my opinion of their spectre, and I paid
no more attention to it. Three minutes after, I accidentally looked
in the same direction, and the white rock was in the air; its form a
complete Globe, white with a tincture of red, like the damask rose, and
its diameter about two feet.
Fully satisfied that this was nothing ordinary, I went toward it for
more accurate examination.
While my eye was constantly upon it, I went on four or five steps, when
it came to me from the distance of eleven rods, as quick as lightning,
and instantly assumed a personal form with a female dress, but did not
appear taller than a girl seven years old. While I looked upon her,
I said in my mind, “you are not tall enough for the woman who has so
frequently appeared among us.” Immediately she grew up as large and
as tall as I considered that woman to be. Now she appeared glorious.
On her head was the representation of the sun diffusing the luminous,
rectilinear rays every way to the ground. Through the rays I saw the
personal form, and the woman’s dress. Then I recollected the objection
of the Encylopedia, that, “Ghosts always appear to one alone.” Now,
said my mind, I see you as plainly as ever I saw a person on earth; but
were I to converse with you an hour, what proof could I produce that
I ever conversed with you at all. This, with my fear, was the reason
why I did not speak to her. But my fear was connected with ineffable
pleasure.
Life, simplicity, purity, glory, all harmonizing in this celestial
form, had the most delightful effect on my mind. And there appeared
such a dullness afterwards upon all corporeal objects as I never
perceived before. I went into the house and gave the information, not
doubting that she had come to spend some time with us, as she had
before. We went out to see her again; but to my great disappointment,
she had vanished. Then I saw one of the great errors of my life. That I
had not spoken to her has been the matter of my regret from that hour
to this.
My word without witness has not been tedious. Believed or rejected, it
may do you no harm.
On the more sure ground of attestation, I will now relate some
instances of her appearing or conversing, or performing both in the day
time.
Sometime in March, 1800, she talked a few minutes without appearing,
at eight o’clock in the morning, and promised to come again that day.
At two o’clock, performed her promise, and talked with four people
two hours. It was then she uttered these words: “Though my body is
consumed, and all turned to dust, my soul is as much alive, as before I
left the body.”
This conversation was indeed in the cellar, but the place was
enlightened by her radiance.
May 21, at ten o’clock, she appeared to two persons, and sent a message
to another.
May 25, 10 o’clock. Appeared and conversed with two witnesses, while a
third person only heard the conversation; and revealed that by which
the same was proved to others.
May 26. She appeared at eight o’clock in the morning, and talked with
four persons an hour and a half. In half an hour after, she appeared
and talked with the same four persons, while two others only heard a
voice without knowing what was said.
May 27. Talked with two persons, and promised to be present at a
meeting of about twenty people, which was to be held the next day
in the evening.[21] Accordingly she appeared at this meeting to two
other persons, who were ignorant of the promise. The assembly were
immediately interrupted by the declaration, that “the spirit is come.”
None however, could distinctly see her, but those two persons. The
next evening after, she conversed with a third couple of persons in
company with the first two; mentioned her promise as being fulfilled,
and told them by her inimitable voice to whom she had appeared. As a
further confirmation that she had been really present on this occasion;
she did about two months afterwards talk several hours in the midst of
the assembly of forty-eight people, while she was visible to two, and
only two, of that number.[22] These two people were a fourth couple
distinct from the other six. Such is the testimony of these eight
persons.
Her conversation was always with grace, seasoned with salt, very
affecting and delightful.
August 13, at 10 o’clock, she talked with three persons invisibly. At
two o’clock the same day, she appeared and talked to three people in
the hearing of five other persons.
Thus have you received a general, but very imperfect account of these
extraordinary events.
And now because a juggler will appear to check a musket ball with the
point of his knife, form animals, and perform a thousand other idle
wonders, will any lover of truth indulge the inference that all the
preceding phenomena are of the same nature? Do these magicians reveal
and establish truths, the knowledge of which is of great importance
to certain persons now, and of public utility hereafter? No: Their
miracles are without meaning, and their design is pecuniary profit,
or else to shew what they can do to gratify the vain curiosity of
spectators.
Mountebanks do not _commonly_ unite their employment with religious
order, prayer and praise, or with solemn admonitions of life and death,
blessing and cursing: Nor do their idle exhibitions so harmonize with
the common operations of Divine Providence as that the former and the
latter have manifestly the same ultimate purposes. This harmony is more
than artifice can produce. Besides, who ever knew an instance like
this in view, which, with all its circumstances, was afterwards fairly
proved to be a deception? And if mountebanks never did exhibit such a
variety in such circumstances, without the least partial discovery, we
may be sure they never could. For doubtless they have done all they
could do to impose on mankind by this species of iniquity.
It would perhaps afford you some satisfaction to know what other
persons here would say respecting these transactions. I shall therefore
improve the first opportunity to send you a copy of the oaths and
attestations, which have been given by those who favor the cause, and
by those who oppose it.
I continue yours to serve for the promotion of truth.
SECTION III.
_The Proofs produced by Testimony._
The following pages, for brevity’s sake, present only the
extracts from some of the oaths and numerous testimonies of
those who oppose and of those who favor the cause. With all
these witnesses I am intimately acquainted. I took these
testimonies from their lips, for the most part, separately.
I wrote them; read them in their hearing, and obtained
their approbation of what I had written. I made but little
alteration in their language, because I chose that their
testimonies should appear in their own native simplicity.
Therefore the philological critic has no employment here.
Among the testimonies of the opponents, I have left nothing
unextracted, which, in my apprehension, could seem to
afford any argument in their favor; or from which, to
my recollection, they themselves have ever deduced any
argument for their purpose. If, however, I have failed
here or in any other respect, they will doubtless have
opportunity to make it known.
For the most remarkable occurrences, I have generally
selected only two or three witnesses, not for the want of
more, by any means, but because the patience of the reader
must not be exercised by tedious repetition more than is
necessary for the present design.
EXTRACTS FROM THE OATHS.
_Deposition of Capt. Paul Simson._
About the first of August, 1800, Mr. H. and his wife came to my house
and desired me to go to Mr. Blaisdel’s with them. After we got there,
they said the Spirit sent for me.
I went down into the cellar, and soon after it rapped. I asked what it
wanted. It told me that I had done wrong; I had become hard against
her--that I had disbelieved. I told her I had. She said that satan had
tempted me and that I had sinned. I asked her if she loved Christ. She
said, yes, I do. I told her the work of the saints was to praise God.
Yes, she said, and Christ too, and broke out in singing alleluias.
At another time she ordered us to place ourselves two and two, and
she would follow us to Capt. M’s, and ordered us to sing a Psalm as
we went. In going there I never saw her. As we walked back, I walked
behind. I looked back and saw her. She appeared to me dressed all in
white; as bright a white as ever I saw, and had the appearance of a
woman and bigness. PAUL SIMSON.
* * * * *
_The Deposition of Mrs. Sarah Simson._
On August 7, Mr. Blaisdel came to my house and said the voice had sent
him for more witnesses, and that Mr. Simson and I must go to his house.
I was very much affrighted, and could not think what he wanted. He
said the Spirit had sent him for more witnesses, and that I must go.
I then told him that Mr. Simson said the apparition had appeared at
our house the night before. My husband and I then went with him. After
we had been there some time, there was a knocking--some spoke to her.
She then asked if we wanted to know who she was. It was answered, yes.
She then said three times, “I was once N---- B----.” There were many
questions asked, which she answered very directly. I asked, are you
from happiness or misery? To which she answered. “I am from above, and
am come on God’s message;” and fell to singing alleluias.
After discoursing some time, she said she was going to appear to us,
and we must place ourselves two and two and come into the cellar, and
she would shew herself. We complied. I was of the last couple who went
into the cellar. It was my desire not to see her. She said, those who
did not desire to see her, should not. I saw nothing. And though she
was so near to me, as I was told by P---- B----, as that I could touch
her if I had put out my hand, and I looked to see her; yet, as I had
said I did not want to see her, I could not see her. I also, while in
the field looked to see her, yet I did not see her. SARAH SIMSON.
* * * * *
The next deposition was given by one who looks upon the
whole scene to be a great deception, some how or other.
_The Deposition of Mr. Thomas Uran._
In August 11, 1800, I was at the house of A. Blaisdel. I went on
purpose to hear and see what I could concerning a Spirit which was
said to be there. In the evening there was a knocking round the house;
but nothing spake. We all concluded there would be nothing said or
seen. The next morning about day-break, there seemed to be knockings
round the house, and in the chamber, and round my bed. We immediately
got up, and going down I took a candle, lighted it, and went into the
cellar alone, examining if there was no one there to deceive us. I
could not see any body. I came back. Mr. Blaisdel, with all in the
house went down cellar--we heard a knocking. Some one spake in the name
of God, and asked what she wanted. She asked if we wanted to know who
she was. We answered, yes. She told us she was once N---- B----. She
then said to me, “you have often said that I am a devil or a witch.”
I then asked her, if she was from the God of heaven or from misery.
She answered, “I am from above, praising God and the Lamb;” she then
broke out in praise. She then told us that she had come to warn us from
sin, and that if there was not a change before the soul left the body,
we should be forever miserable. She then told us the danger a sinner
was in, out of Christ, and told us that she should rise in the day of
judgment against us. I told her I had a great desire that she should
appear. And then she appeared to us all who had a desire to see her.
She appeared like a person who was wrapped in a white sheet, appearing
and disappearing several times. It was near sun rise at this time.
She then told us that was the day that Christ rose from the dead, and
that it was God’s precious time, and must be kept unto him.
Lydia, (Mrs. Butler) was not in the cellar while the foregoing talk
was. The Spirit asked me if I would not clear Lydia; I answered I
would, for it was not she who talked. THOMAS URAN.
* * * * *
_Deposition of Capt. George Butler._
When I was called to talk with this voice, I asked, “who are you?”
It answered, “I was once your wife.” The voice asked me, “Do you not
remember what I told you when I was alive.” I answered, “I do not
really know what you mean.” The voice said, “Do you not remember I told
you I did not think I should live long with you. I told you that if you
was to leave me I should never wish to change my condition; but that if
I was to leave you, I could not blame you, if you did.”
This passed between me and my first wife, while she was alive, and
there was no living person within hearing, but she and myself, and I am
sure that this was never revealed to any person, and no living person
could have told it to me before the voice did. As Lydia (Mrs. Butler)
and I stood side and side alone,[23] she had her left arm round me
and her right hand hold of the forward part of my waistcoat, her head
leaning against my breast. There was something appeared to my view
right before me, like a person in a winding sheet and her arms folded
under the winding sheet, and on her arm there appeared to be a very
small child. By this appearance I did not know possibly but I might
be deceived. I reached out my left hand to take hold of it. I saw my
hand in the middle of it, but could feel nothing. The same evening it
appeared and disappeared to me three times. GEORGE BUTLER.
_Hancock, ss._--_Sullivan_, August 6, 1800. Personally
appeared Paul Simson, Sarah Simson, Thomas Uran and George
Butler, who, being carefully examined as to the truth
of the above declarations, made solemn oath that the
statements were true.
The Testimonies by difference of opinion have naturally two
parts, that of the opponents and that of the adherents.
The first part presents the attestation of those who
consider these phenomena as a scene of wickedness.
TESTIMONY I.
_Testimony of Miss H. G._
August 9, 10. I was at the house of Mr. Blaisdel, by the persuasion of
others; for as to myself I made very light of the matter, supposing
that the whole was the contrivance of certain persons, and I believe
still that nothing good appeared there.
We heard rappings, and these sounds were spoken to, but no answer
obtained. After much altercation (which is needless to rehearse) we all
came out of the cellar, and all went off, except a few persons, of whom
I was one. Some of Mr. Blaisdel’s family uttered severe expressions
against those who went off and did not believe. “What do you want
they should believe,” said I; “for my part I see nothing to believe.”
Immediately Mrs. Butler came in from the entry very much affrighted,
“If any one desires to be convinced,” said she, “let him look there in
the entry.” I looked there and saw nothing. Soon after this, while Mrs.
Butler was sitting on the foot of a bed, we heard a sound right against
her on the outside of the house. Mr. Butler told her to speak to it. At
first she refused. They told her she must. Then she said to it, “If I
am guilty stay away; if I am clear in the name of the Lord clear me.”
The Spirit then rapped very hard, so as to shake the house. Some of the
company said she must go into the cellar. “So I must,” said she; “if I
do not, she will come into the room: and if she does, I shall die.[24]
Who will go with me.” D---- A---- said she would go. They went,[25]
and soon after we all went down. Then I plainly heard the voice say
to Mrs. Butler, “Go up, that the people may not think it is you who
speaks.” I saw her go up into the room, and heard at the same time the
voice in the cellar. Mr. Blaisdel asked the Spirit whence she came.
She answered, “I am from heaven. I am with God and with Christ--angels
and seraphim, praising God. Glory, glory, glory.” Mr. Blaisdel asked
why she did not manifest herself in the fore part of that night to all
the people. She answered, “I was not permitted to come where there was
so much sin.” The Spirit then said to Mr. Blaisdel, “Ask the people
if they are convinced.” He did so; and I among the rest answered that
I was. But I think otherwise now. God knew who would be there the
forepart of that night. Why did he send her? Then the Spirit said, “I
must appear;” and by her direction we placed ourselves in order. Then I
saw a white appearance, at first not more than a foot in height, but it
appeared larger and larger, and more plainly, and when it came nearer
to me, I was struck with fear and left the cellar; but others told me
that afterwards they saw the Spirit plainly.
August 13-14, I again went to Mr. Blaisdel’s with forty-seven persons.
The Spirit now told us again that she was from heaven, and that she was
once N---- H----. After much conversation the Spirit said that some of
the people were faint, and could not hear all that was to be said, and
that we must go up and refresh ourselves. “You must go with me to two
places this night,” said she, “and you must be ready at one o’clock.”
“What o’clock is it now,” said Mr. Blaisdel; she said, “twelve, twelve,
twelve.” We went up immediately and looked on the watch, and it was
exactly twelve. In a short time, hearing the usual sign, we returned.
Among many other words which I do not remember, Mr. Downing asked the
Spirit if she knew him; she answered, “yes,” and called him by name.
He asked if she was ever at his house. She answered that she had been
once there with her mother. At length she told us that we must go up
and she would walk with us behind, with Mrs. Butler. But you must walk
in order, two and two, said she, singing a Psalm: for God is a God of
order. Some person asked when she would be ready. She said, “I will let
you know.” Some person again asked what o’clock it was. She answered,
_one_. We went up and again looked on the watch and it was _one_. We
attended prayer, and immediately after she knocked. A Psalm was chosen,
which the greatest number of us could best remember, and it was sung
as we walked. I was now far forward and did not see the Spirit. When
we came to Capt. Millar’s, the Spirit rapped there, and Capt. Millar
with Capt. Paul Blaisdel and some others, went into the cellar, and
I heard them talk, but could not understand what was said to them.
Then word came to us that we must stand out in the field before the
house--that she would appear before us, and walk with Mrs. Butler, that
the people might be convinced that Mrs. Butler had told the truth in
relating that she had walked with her before. Then we all stood before
the house. Mrs. Butler put on a black cloak, and when she had walked
a little distance from us, as before directed by the Spirit, I heard
her groan bitterly, and soon after I saw the appearance of a woman in
white, walking with her. Suddenly Mrs. Butler sung a part of that hymn
called New Jerusalem. Then she came to us and we all went back in order
to Mr. Blaisdel’s. I then looked back and saw a person in white walking
with Mrs. Butler. After we returned to the house, Mrs. Butler appeared
very weary and exhausted. I asked her at what time the Spirit came to
her. She told me it was after she had walked a little distance from the
people. “When you heard me groan, said she, then I saw it coming toward
me. I am always more afraid when I only see it, than I am after it has
spoken to me:[26] and she now told me not to be scared; that she was
not come to hurt me, and that if I would sing a hymn, it would expel my
fears.” HANNAH GATCOMB.
* * * * *
TESTIMONY II.
_Testimony of Mr. Paul Simson, Jun._
August 9, 1800. I was at Mr. A. Blaisdel’s, with many more, and heard
the sound of knocking. It was addressed, and a voice answered, but
I could not understand it. Several persons spoke, but received no
satisfactory answer. The people generally concluded that the whole
affair was some deception. Therefore they went off and I among them.
But my reflections on that singular knocking, induced me to say to two
young men, “If you will go back, I will, and find out something more,
if possible; for I am no more satisfied now, than I was before I went
to that house.” We went back. Mr. Blaisdel asked us why we returned.
I told him that we had all gone off with the opinion that the whole
affair was a scheme contrived by his daughters, and nothing more, and
I meant if possible, to find them out. “You must think as you please,”
said he, “I am clear, and I believe my family is.” I told him I wished
to see all his family sitting in one part of the room. They complied.
Then I took a candle and stood in the midst of the room. After several
minutes, something rapped near where two of us stood, and from thence
removed to several parts of the house. “What do you think of it,” said
Mr. Blaisdel? “It appears, said I, to be strange.” “We will go into
the cellar,” said Mr. Blaisdel, “and, if you think any body is there,
search the cellar through with a candle;” we did so. I came out last
and was careful and watched, so that I was sure that no person went
down. Also the outer door was fast. Then again we heard the sound of
knocking. It was addressed, and conversation followed, in the midst of
which Mr. Blaisdel said to me, “If you think any living person talks,
go forward and grasp that person.” I went forward a few steps, but was
so convinced that no body was there, that I considered all further
attempts as useless.
After much discourse, which I cannot remember, the Spirit told us that
we must go up and come down again in order, two and two, and she would
appear to us. We did so, and I saw the apparition at first about two
feet in height; but, as it drew nearer to me, it appeared as tall as a
person. I saw this appearance passing _close by me and from me five or
six times_. At last it diminished to about a foot in height and then
vanished. PAUL SIMSON, Jun.
* * * * *
TESTIMONY III.
_Testimony of Miss Sally Martin._
August 13, 1800, I was at Mr. Blaisdel’s house, with more than forty
people, besides their own family, and heard knockings. We all wondered,
when we heard a sound on one side or corner of the house; the next
sound on the opposite side or corner, and a third sound equally distant
from the second, and so on for a number of sounds, while the succession
was as rapid as one sound could be clearly distinguished from another.
We were sure that no person, nor even several persons, could make
sounds so distant from each other in such quick succession, even were
it possible for them to be in or near the places of these sounds,
without discovery. By the desire of the Spirit and Mr. Blaisdel, we
went into the cellar. Mr. Blaisdel told the people to stand back and
give the Spirit room, and not crowd so near her, “don’t crowd her,”
said he, “she cannot talk if you crowd her.”
When we were placed, Mr. Blaisdel ordered the candle to be blown out,
and stood before the company next to the Spirit.[27] When these things
were done, the affair was become as dark to me, as the cellar was. I
heard much conversation with several people by a voice which I never
heard before. This voice at last told us to go up and go to a certain
house and she would go with us. We did as the voice told us: and, as
we went, I saw a personal form, as white as any thing could possibly
appear, walking by Mrs. Butler’s side, with locked arms. When we came
to the only outer door of the house, I saw this form at a distance
from me, abroad, though near the house, I went in and heard a knocking
immediately under the floor. In two or three minutes I heard the same
voice that I had heard before, talking with Capt. Millar.
By the desire of the voice, we stood before the house that she might
appear to us. There I saw the personal form as plainly as ever I saw a
living person: and I saw the same form vanish before me in a moment.
SALLY MARTIN.
On this testimony a few observations must detain the
reader. We are liable to be deceived two ways: by the
appearance of truth where it is not, and by the appearance
of deception where it is not.
Did not such an occasion as this require order? The Spectre
was about to communicate to the assembly an important
message. Could they enjoy the best advantage to hear and
attend to it, while they were changing places,--crowding
and interrupting one another? Is not a voice better
understood by any auditory, if there be some intermediate
space between the speaker and hearer? What did they want a
candle for, unless they wanted to be deceived? The Spectre
was white; so is a deceiver by a candle. The Spectre told
them the exact time of night; so could a deceiver by a
candle. Did they want a candle in order to see her? They
had learned, or might have learned already, that she could
make herself as visible without a candle, as any person
living could with it. Four nights before this, she appeared
to fourteen persons in this very place, and six persons saw
the hand pass through the apparition.
Two nights before this, she appeared to about twenty
people, forming an ellipsis, within which she slowly passed
round so near the circumference several times, that every
one of them might have handled her with deliberation, and
she had also expressed her desire to give satisfaction by
this experiment.
Therefore it was not because she was afraid to be seen or
handled, that Mr. Blaisdel made this arrangement; but for
reasons possibly unknown to us. But _probably_ one of them
was this: On the night of this testimony, August 13, it
was one design of the Spectre to confirm what was past,
by conducting as she had before, May 28.[28] That is: by
appearing only to two or three persons, while to all others
in the assembly, though conversing with her, she should
remain invisible. This, we are assured, by testimony 11 and
14, part 2nd, was now performed. On the above May 28, a
third person thought he saw her, but was not sure; for he
supposed he might be deceived by some change of the candle
light.
Hence we easily see that those two persons who saw her on
this night of August 13, while she invisibly discoursed
with the assembly, obtained more satisfaction for others,
if not for themselves, that what they saw was reality, than
if there had been a candle; especially if we consider that
several women of the assembly were dressed in white.
* * * * *
TESTIMONY IV.
_Testimony of Capt. James Millar._
August 7. Mr. Blaisdel came to my house and desired me to go to his
own, where I might hear and see for myself. He also went to Capt.
Samuel Simson’s with the same request. Capt. Simson and his wife,
S---- B----, and N---- G----, who were there, came with him to my house,
and we all went to Mr. Blaisdel’s. When we had been there some minutes,
Capt. Simson, by desire, prayed. His prayer was immediately followed by
a knocking, and we all went into the cellar. Mr. Blaisdel asked what
was wanted, and who it was. It answered, “I was once N. H.” I asked,
“How was man made?” “Out of the dust,” said the voice, “Dust thou art,
and unto dust thou shalt return. You have the Bible, and that is God’s
truth, and do you abide by it. Love God and keep his commandments.”
After some conversation with Mrs. Simson and others, she said, “I must
go,” and we heard no more. It was now broad day-light, the outer cellar
door being open, and utterly impossible that any living person should
be there, but those whom we could see and know. The voice was about six
feet from me.
August 9. I went to that house with many people, among whom I observed
much disorderly behaviour. The Spirit spake but little, and I returned
with a resolution to go no more to that house on such an errand.
August 14. Just before day-light, I heard singing, as I lay in bed,
approaching to my house. Presently, by my leave, my house was filled
with people, and I heard knockings on the floor. By the desire of
certain persons, I went into the cellar with Capt. P---- B----. After
some discourse of the voice with him, which I understood not, I heard
sounds of knocking near me. I asked, what do you want of me. It
answered, “I have come to let you know that I can speak in this cellar
as well as in the other.[29] Are you convinced?” I answered, “I am.”
“Now,” said the voice, “the company must be solemn and stand in order
before your door, I am going to appear. Now do you remember that I was
once N. H.” We went up and complied with her direction, and I saw a
personal shape coming toward us, white as the light. By the Spectre’s
order, as I was informed, Mrs. Butler went toward her. “Lydia,” said
the Spectre, “you are scared. You must sing.” Then she sung an hymn.
The Spirit came almost to us; then turned, and Mrs. Butler with her,
and went several rods towards Capt. Simson’s and appeared to take her
by the hand to urge her on further; and disappeared in our sight.
Mrs. Butler returned and informed the company, as I was told, that
if they would walk to Mr. Blaisdel’s solemnly as to a funeral, the
Spirit would walk with Mrs. Butler behind them. The company did so.
But I being far forward, saw nothing. Mrs. Butler had expressed
her unwillingness to go to Capt. Simson’s, and was excused, as she
afterwards told us. JAMES MILLAR.
* * * * *
TESTIMONY V.
_Testimony of Mrs. M. G._
On the 4th of August, 1800, about two hours before day-light, while I
slept in Mr. Blaisdel’s house, I was waked by the sound of knocking.
I got up, and with about twenty others went into the cellar. There I
heard such a voice speaking to us as I never heard before nor since. It
was shrill, but very mild and pleasant.
Mr. Blaisdel, in addressing the voice, said that several persons, (of
whom I was one) had come from a distance to obtain satisfaction, and
desired that she would tell us who she was, and the design of her
coming. She answered, “I was once N. H. and after I was married, I
was N. B.” After much conversation upon the design of her coming, she
appeared to us. At first the apparition was a mere mass of light: then
grew into personal form, about as tall as myself. We stood in two ranks
about four or five feet apart. Between these ranks she slowly passed
and repassed, so that any of us could have handled her. When she passed
by me, her nearness was that of contact; so that if there had been a
substance, I should have certainly felt it. The glow of the apparition
had a constant tremulous motion. At last the personal form became
shapeless--expanded every way, and then vanished in a moment.
Then I examined my own white gown and handkerchief, but I could no more
see them than if they had been black.
Nothing more being now seen or heard, we were moving to go up, when
the voice spake again and desired us to tarry longer. We did so, and
the Spirit talked with us another hour, even till broad day-light.
She mentioned to us the ill treatment which Mr. Blaisdel’s family had
suffered by reproach and false accusation, and told us that they would,
on her account, be more despised and ridiculed in time to come, than
they had been already.
Her discourse concluded by a solemn exhortation to the old, the middle
aged and the young. The present life, she said, was but a moment, in
which we must be renewed or be miserable forever.
In her address to the youth she observed that it was now the Lord’s
day, and that we must retire to our homes, read the Bible, pray and
keep the day holy. It was then she uttered these lines of Dr. Watts.
“This is the day when Christ arose
So early from the dead;
Why should I keep my eyelids closed,
And waste my hours in bed?”
After speaking much more which I cannot remember, she sang praises and
left us.
Her notes were very pleasant. Her words were in no higher style than
common, yet were they exceedingly impressive. MARY GORDON.
* * * * *
TESTIMONY VI.
_Testimony of Mrs. Sally Wentworth._
On the 2d of January 1800, Hannah Blaisdel came to Mr. Butler’s house
and informed me that the extraordinary voice which they had heard, had
declared itself to be that of my sister, and that I must go to her
father’s house.
I told her to her face that I did not believe it.
The next day I received the same message by three other persons, two
of which belonged to two other families, and returned the same answer.
Nevertheless, to give satisfaction, Capt. Butler, Mr. Wentworth and I
went with them to that house. Capt. Butler and I examined the cellar
with a candle, and in a few minutes after, Lydia and I went down
there. Capt. S----n and some others, went with us, but none of them
stood before us. While I held Lydia by the arm, we heard the sound
of knocking. Lydia spoke, and a voice answered, the sound of which
brought fresh to my mind that of my sister’s voice, in an instant; but
I could not understand it at all; though it was within the compass of
my embrace, and, had it been a creature which breathed, it would have
breathed in my face, and I had no impediment of hearing. But Lydia
told me that it said, “We must live in peace and be united.” Then we
came up. But Capt. S----n with Lydia and others, went down again. I
passed through the room which led to the cellar into another room, and
there I was much surprised when I plainly understood by the same kind
of voice, still speaking in the cellar, these words, “I am the voice
of one crying in the wilderness;” and other sentences, which I cannot
remember. This is testified by several others who were with me.[30]
From this time I cleared Lydia as to the voice, and accused the devil.
August 8, I was there again with about thirty others, and heard much
conversation. Her voice was still hoarse and thick, like that of my
sister on her death bed,[31] but more hollow. Sometimes it was clear,
and always pleasant. A certain person did, in my opinion very unwisely,
ask her whether I was a true Christian. The reply was, “She thinks she
is, she thinks she is. She is my sister.”
August 13-14, I heard the same voice in the same place, and did then
believe it was that of my sister. She talked much with Capt. S----n,
and exhorted the people. Mr. Sp----r asked her if I believed that she
was my sister. The answer was, “She believes now.” By the direction of
the Spirit we went to Capt. M----r’s, but I never saw her.
Sometime after this, Mr. Butler brought to me from the Spectre,
the private conversation which I know I had with my sister in her
lifetime, at a certain hour, when we were alone together, and which he
declares he never knew before; as a token that I was her sister. It
is true I had never revealed it to any person, and I do not believe
that my sister ever did; but could not some evil spirit hear that
conversation, and afterwards personate my sister, and reveal it to
Capt. Butler? For what purpose should my sister become visible to
us?--There was certainly no dispute nor difficulty in my father’s
family or that of Mr. Butler’s, which could be any reason for her
coming. SALLY WENTWORTH.
Mrs. Wentworth had now an opportunity to hear the voice of
Lydia and the voice of the Spectre in the same time and
place, that she might have the best advantage to judge
whether or not there was the least agreement between them.
And that Lydia had never learned to utter two voices in the
same minute, the one her natural voice, the other the dying
voice of this woman’s sister, appears from the certainty
that through all the time of the Spectre’s last sickness
and death, Lydia was two hundred miles distant from her.
When Mrs. Wentworth heard in the east room that sentence
of the ghost, “I am the voice of one crying in the
wilderness;” this was the only time in which the ghost
uttered these words for that day, as several witnesses
(nem. con.) declare. Hence it follows that this was the
exact minute when Captain Simson, in the cellar, within
eight feet of the voice, and free from deafness, heard only
a sound, while they who stood by him understood the words
plainly. (Compare this with a sentence in Test. 4, 2d part.)
The reality of the token appears from the undoubted
veracity of Mrs. W., her inflexible opposition and the oath
of Capt. Butler, the reputed dupe of the whole business.
* * * * *
TESTIMONY VII.
_Testimony of Mr. Jeremiah Bunker._
On August 9, 1800, I went to Mr. Blaisdel’s, where there were about
twelve people.
After hearing the discourse of the Spectre, she appeared before us
and disappeared several times. She came close by me and three or four
others several times, so that each of us could have handled her. The
personal shape, when it disappeared, first changed to a substance,
without form, and then vanished in a moment where it was: and after a
short space, the full personal form appeared again in a moment. These
changes I observed several times. I thought then and ever since that
the whole was a deception. For I cannot see how there could be such a
clear personal shape, where no living person was. She was in the shape
of a person as much as any person could be. JEREMIAH BUNKER.
* * * * *
The second part presents the attestation of those who favor
the cause, or at least have not appeared openly against it.
TESTIMONY I.
_Testimony of Mr. Abner Blaisdel._
May 29, 1800. The Spectre conversed with three of my family. To dispel
their fears, she introduced her conversation by these words: “I have
come again,[32] be not afraid, I will not hurt you, I did not come here
to hurt you, I am a friend to you all.” One of them answered, “I cannot
help being afraid.” “You need not be,” said the Spectre, “you need not
be. I never did hurt you, did I?” No: it was answered: “And I shall not
hurt you,” said the Spectre. “Put your things in place.[33] Conduct as
formerly: for nothing will hurt you.”
To Capt. Butler the Spectre said, “Be kind to your wife: for she will
not be with you long. She will have but one child and then die.” It was
now that the Spirit sent a token to Mrs. Hooper, her mother, by which
Mrs. Hooper declares she must have been her daughter.
August 6. I had for some time heard that my father was sick, but had
since received no news from him. I ventured to ask how my father
did; “He is in heaven,” said she, “praising God with the angels.” I
afterwards found by other means, that my father died seven days before
this. He lived two hundred miles from me.
When she left us at this time, the voice sounded in the air further and
further from us, uttering these words: “I am in heaven, praising God
and the Lamb with angels, archangels, cherubim and seraphim. Glory,
glory, glory to God and the Lamb. I am going, I am going, I am going
to Christ.”
August 8. About thirty people came to my house. That night the Spectre
had much solemn conversation with them on religious subjects. Mr. N.
H----n expressed his desire to handle her, and she gave him liberty.
Some times the inimitable voice would sound ten or twelve feet from us,
then close to our face, then again at a distance: and these changes
were instantaneous. After broad day-light, the outer door being open,
when we could plainly see each other, the voice spake to all, and said,
“Let any one who pleases, come and handle me: for Christ says that a
spirit hath not flesh and bones.”
Some person then said to Mr. H----n, “Now if you want to handle her why
don’t you go?”
Then he crowded through the people to the place where the voice was
still speaking, and said, “I find nothing here to handle.”
August 9, 1800. We placed ourselves in order, according to the
direction of the Spectre; and a white appearance, at first very small,
rose before me and grew to a personal stature and form. It stood
directly before Capt. Butler, while he and his wife stood beside each
other. I saw him put his hand on the apparition, and I saw his hand
pass through it. Then it vanished. There were now about twelve persons
here.
On August 11, she discoursed with about twenty persons, of whom I
was one. “I come,” said she, “to warn you against sin, and if there
is not a change before the soul leaves the body, you will be forever
miserable.”
After the Spirit had spoken many things of this nature, Mr. U.
expressed his desire to see her, “You shall see me,” said she, “I will
appear to you all.” She appeared and disappeared before us several
times, and talked while she appeared. She came close to us, and some
said they saw the child in her arms. My son P. observed it, and said,
“Her child is now in her arms;” “So it is,” said she, “so it is.”
When it was day-light, she told us that this was the day when Christ
rose from the dead--that it was God’s precious time and must be kept
holy, and that she must return to carry on the work of praise, and then
sang praises and left us.
Next morning, while I was at work in my field, I was told that the
Spirit had sent for me. I went into my house, heard a voice, but saw
nothing.
This voice, which declared itself to be N. H. said, “Call for my
parents, P. S. S. C., his wife and others, who appear to you to know
Christ, that they may hear and see; for they will tell the truth.”
I performed the errand, and those persons came with more than forty
others that night. I went into the cellar and asked who should come.
“They must all come,” said she, “leave not a soul behind.” I gave the
information and they complied. The Spirit first asked her parents
whether they believed she was her daughter: and they said, “yes.” “Do
you want to see me?” said she. And they said, “No.” She asked her
father if he was ready to go with her, if the Lord should call him.
“I am afraid I am not,” said he, “but the Lord can make me willing.”
“That is right,” she answered. Then after conversing with her mother,
in a very affecting manner, she said to both, “You were my dear parents
once; but now you are no more to me than others.” Then to Capt. P. S.
she said, “You have become hard against me.” “So I have,” said he.
“Do you love Christ?” “Yes, I do,” said she, “yes I do.” P. S. “Then
you love me.” “Yes, I do. Do you not remember that soon after I was
married, you told me that I was married to G. B. and how happy I should
be, if I was married to Christ: and I said I was not; but I wished
I was.” P. S. “Yes, I remember it very well.” “Now I am married to
Christ,” said she, “now I am married to Christ, now I am married to
Christ.”
“You used to meet with us at my house, and once, at the time of a
certain prayer, I observed you to be much affected.” “Yes, I was,” said
she, “and the Lord was then breaking my heart.”
I then spake to her myself, and said, I never knew that you experienced
a change of nature before you died, and I should be glad if you would
tell when you experienced it. It was, said she, when I laid upon my
death bed. Then she spake to her parents, and reminded them of the
conversation which had passed between them at that time, respecting the
loss of her child. Then it was, said she, that I received my change.
After much other conversation, which I do not remember, the Spirit said
to us, “There is one of this family, who is not here.” Some person
asked if we should go and call him. She said, “No; I am going where he
is. They say I can appear no where but here; but I mean to convince
them that I can appear in other places. I must appear before you all
this night, and go to the next house and to another. You must all go
up and be ready to walk with me. But you must walk in order, two and
two, solemnly, as if you were following a friend to the grave. For the
Lord is a God of peace and not of confusion. Sing a Psalm as you walk,
and I will walk with Lydia after you.” We all went up, and in about an
hour after, we heard the token, and placed ourselves before the door,
and hearing it again, we walked on to Capt. M’s, and the Spirit knocked
under his floor. He and my son went down and, after conversing with my
son, she told Capt. M. who she was, and the purpose of her coming to
his house, and asked him if he was satisfied, and he told her that he
was. Then she directed him to go up and tell the people to stand in
order before the door and she would appear before them in the field.
They did so, and she appeared to them and disappeared, as some of them
informed me. By her direction we walked back to my house in the same
order, and then I saw her plainly about thirty feet from me, in the
form and stature of a person; white as the light and moving after us
like a cloud, without ambulatory motion. ABNER BLAISDEL.
I have discoursed with all these persons, except two or
three, whose names are mentioned in this testimony, and
they all attest to almost all the facts which are here
related, as being known to them.
* * * * *
TESTIMONY II.
_Testimony of Miss Mary Card._
I am not only a witness to many things in the preceding relation, but I
further declare that, on August 13, about two o’clock in the day, while
Mr. Blaisdel was gone for evidence, the Spirit knocked, and M. M. and I
went near to the place of the sound and asked what was wanted.
The Spirit answered “I have come, I have come. Make room for I am
coming among you.”[34] I pleaded that she would not. I must, I must,
said she, don’t be scared. I answered we were poor sinful creatures,
and could not help it, and again earnestly entreated her not to come.
I now plainly saw her appear in shining white; and she asked me if any
person in the house wanted to see her. I then called on Miss P. C. who
in the same hour had said that “though she had heard the voice speak,
she would not believe it was that of a ghost.” I asked her now to come
and see her, and she did. Now, said the ghost, satisfy yourselves. Here
I am, here I am, satisfy yourselves. Miss P. C. answered that she was
satisfied.[35] The ghost then spake several other things which I cannot
remember. M. CARD.
* * * * *
TESTIMONY III.
_Testimony of Miss Margaret Miller._
I was present at the same time, and heard all that is here declared by
Miss Mary Card. I saw the apparition, and heard her speak at the same
time. M. MILLER.
* * * * *
TESTIMONY IV.
_Testimony of Capt. Paul Simson._
January 3, 1800, I was at the house of Mr. Blaisdel. His son P. desired
me to go with him into the cellar. I went down with him and his two
sisters, and Mrs. C. M.
I heard a rapping, and asked in the name of Christ what it wanted. I
heard a voice considerably loud, but could not understand it. But some
who were present, told me that it said, “I am the voice of one crying
in the wilderness. Prepare ye the way of the Lord. Make his paths
strait. Seek ye the Lord, while he may be found; call upon him while he
is near.”
After some silence it rapped again. I spake to it in the name of
Christ, and said, if there was any thing it could utter for peace, to
utter it. It answered, “I am not to be trifled with. I am not to be
trifled with. I am not to be trifled with. Peace, peace, peace.”[36]
Then they all went up, except Lydia and myself, and I held her by the
hand. She was much terrified, and said, “I feel so I cannot stay: I
must go up.” Stay awhile, said I, perhaps it will speak again. “I
cannot,” said she, and began to urge me away. I consented, and when we
had come up, she told me what I had myself perceived, that the cellar
began to grow light, where the voice was uttered and that she heard a
rushing noise.
Sometime after I was in the same cellar with a number of people and
heard a plain voice; clearly understood by others, but not at all by
myself, though as near to it as others and free from deafness. The
voice appeared to me inimitable.
August 8, I was there again with thirty others and heard the
conversation of the Spectre with several persons. Mr. N. H. mentioned
his desire to handle her. “Handle me and see,” said she, “for Christ
tells you that a spirit is not flesh and bones.”
Mr. T. U. said, “if you are a happy soul, intercede for me.” The
reply was, “None but Christ intercedes.” “There are among us,”
said Mr. U., “several denominations of Christians: Presbyterians,
Congregationalists, Baptists, and Methodists. Which of all these are
right?” The voice answered, “There are good and bad of all these sorts
for the elect’s sake.”[37]
In August 13-14, while I was at the same house, the Spirit informed
us that she could not speak freely in the night of August 9, because
the behaviour of the people had been so rude, but expressed her joy
in discoursing with christians. You know, said I, a thousand times
more than any of us. Yes I do, said she. Mr. Blaisdel said to me, you
stand too near her. Then I asked, do I stand too near you? No, said
she, stand as near as you please. I felt surprised, and said, it was
a wonderful event. Yes, the spirit replied, it is a wonderful event
indeed--do you not remember what you told me, just after I was married
that if I was married to Christ, how happy I should live? Yes, I
answered, I remember it very well. She exhorted the young people and
told them that without a change they would be miserable.
After this, the spirit expressed her resolution to convince us that Mr.
Blaisdel and his family were clear of the evils alleged against them.
They say I am a witch and a devil, said she; and they said that Christ
was a devil. The spirit said other things, which I remember not.
At last she told them she was about to appear in order to convince
them. Then by her direction we went up, and having prayed together, and
heard the token, we walked on to Capt. M’s, singing the 84th Psalm. I
was one of the foremost of the company and did not see it then; but the
greatest number of those who were behind me, said they saw it plainly.
When we were at Capt. M’s house, we stood in the field, while Mrs.
Butler, in great fear, walked with the Spirit before us,[38] a few rods
toward Capt. Simson’s; and then returned and told us that we must walk
back, two and two, to her father’s house singing, and the spirit would
follow us back. We did so. Mr. D. and I walked behind all, except Mrs.
Butler, in order if possible to see the apparition. When we had walked
about fifteen rods, I saw a white appearance forward of us to the left
hand. As we passed by it, it fell in after us and walked with Mrs.
Butler.
Mr. D. and I turned and looked upon them, and heard them talk. We
walked a little way further, stopped and looked upon them, and heard
them talk again; but they spoke with so low a voice we could not
understand them. The spirit appeared in personal form, white as snow,
about as tall as Mrs. Butler.
It was now day-break. I turned my eyes from the object, and in half a
minute looked toward it again, but it was gone. Mr. D. then told me he
saw it disappear. PAUL SIMSON.
* * * * *
TESTIMONY V.
_Testimony of Mr. Samuel Ingalls._
August 13-14, 1800. I was at the house of Mr. Blaisdel in the evening,
with about forty people: went into the cellar with a candle, which
discovered to us the whole cellar, so that no person here could be
concealed from us. The light being put out, we heard a knocking. It was
spoken to, and a voice shrill and pleasant, like what I never heard
before, answered, (and talked with us.) Mr. Downing asked her if she
knew him, she said, yes: and called him by name three times. She often
uttered her sentences three times. He asked the Spirit if she had never
been at his house. The answer was that she had been there once.
Capt. P. S. said, “You know as much as a thousand of us;” “Yes, yes;”
she answered, “but it will not be long before some here will know as
much.”
Mr. Blaisdel asked the Spirit when she experienced her change. She
answered that it was on her death bed; and then uttered the words,
“Glory, glory, glory. Alleluia.”
After some silence, some person asked the Spirit, “Are you about to
leave us?” She answered, “I must go when Jesus calls. I must appear
and walk with you this night; but you must walk in order. I will walk
behind with L. and told us that she had walked with her before.” If
you do, said Mrs. Butler, I shall faint away. No, said the Spectre,
you shall not faint again; and then said to the people, “If she faints
again,[39] don’t you believe me.”[40]
Mrs. Butler never fainted after this. We went to Capt. M’s, and stood
there. Mrs. Butler walked, as I was told she was before ordered,
several rods from us, and I saw something appear white by her side,
but no personal form. I heard Mrs. Butler say that when the Spirit was
with her and talked with her, she was not so much afraid, as when she
expected her coming. SAMUEL INGALLS.
* * * * *
TESTIMONY VI.
_Testimony of Mr. James Springer._
August 13, 1800. After much conversation with the Spectre, she told us
that she must talk and appear at the house of Capt. M. because he had
reported that she could not be any where but at Mr. Blaisdel’s house.
And L. must walk with me, said she, that you may all see that she is
one person and I another.
We walked in order to that house, and I saw the Spirit as plainly as
ever I saw any person. I saw the Spirit appear and disappear several
time that night. * * * * * * JAMES SPRINGER.
A part of this testimony is lost.
* * * * *
TESTIMONY VII.
_Testimony of Mr. John Simson._
August 8, 1800. I heard the discourse of the Spectre, in company with
about thirty other persons. The sound of her voice was sometimes
hoarse and faint, but for the most part it was clear and free from any
impediment, and then it was inimitable, and the most delightful that
ever I heard in my life. In discoursing with her parents, she said,
“My dear parents, if the Lord should call you to go away with me this
night, are you willing.” I fear I am not, said her father, but the Lord
can make me willing. Yes, she answered, and none but he.
While Mr. U. was talking with her, he observed that there were among
us various distinctions of christians, as Baptists, Presbyterians and
Methodists, and asked which of all these are right. There are good
and bad of all these sorts, said she, for the elect’s sake. Mr. N. H.
expressed his desire to handle her. Handle me and see, said she: for
Christ tells you that a Spirit hath not flesh and bones. Accordingly,
after it was broad day-light, and we could all plainly see each other,
the outer cellar door being open, he extended his arms round the space
in which the voice was then speaking, and exclaimed, “O, there is
nothing here.” The voice and this experiment were about four feet from
me, so that I am sure that no living person could be concealed from
me.[41] JOHN SIMSON.
* * * * *
TESTIMONY VIII.
_Testimony of Mr. Richard Downing._
August 9, 1800. I went to the house of Mr. Blaisdel with a number more.
After sometime we heard a knocking. Then four persons with me went
into the cellar. A light was called for and brought. We searched the
cellar to see if no person or thing might be found there whence that
knocking might proceed. Then the light was carried up, and immediately
there was the sound of knocking. Mr. Blaisdel and Mr. D----ns several
times asked what was wanted. At length a voice answered, that, if we
would all go into the cellar, we should be satisfied;[42] we then all
went down.[43] There was then in my hearing, much disorder and much
profanity among the people. Nothing remarkable being heard, all but
three or four of us left the cellar. Then again there was a knocking
several times, we spoke, but obtaining no answer, I also went up.
Soon after I was informed that the voice had spoken to those who
remained there, declaring that we must all return, and we went again.
Immediately there was a knocking all round the cellar by several
persons there, as they afterwards owned to me. Mr. Blaisdel desired
them to be peaceable and give room. After a few minutes, Mr. D----ns
expressed his sorrow that so many should be deceived, and advised us to
pray and return home. We therefore returned as unsatisfied as we went.
On the 13th, while I was very much engaged in business, I felt very
much concerned for Mr. Blaisdel, on account of his troubles, and
thought I would go and see him, and advise him to a settlement, to
prevent the expense of the law. I went, and he asked me the cause of
my coming. I answered, to visit him as a friend. I am glad to see you,
said he, you went away the other night very unsatisfied. You did not
then appear to be afraid: would you not be daunted now? I told him
I did not think I should. Providence, said he, has sent you here, I
believe, and you must tarry all night. I told him I would. Then he
informed me that he had talked with the Spirit in the forenoon, which
directed him to persuade certain people to come to his house. About an
hour after sunset, the Spectre knocked; and being addressed, answered,
“I have come to satisfy you all; who is now speaking to me?” It was
answered, Mr. Blaisdel. Let him and every one of this family, said the
Spectre, go out from here.
They went out. The voice then said that Mr. Blaisdel’s family were all
clear of what was alledged against them.
After this, the voice talked with me. To know what answer would
be made, I asked, to whom are you speaking? It answered, “Richard
Downing.” I asked again, was you ever at my house? It answered, “Yes, I
was there once with my mother, Mrs. M. and others, when your wife was
sick.” I had not then told any person what the Spectre now told me, and
which I and my family know to be true. Her mother asked[44] how long
before her decease, she experienced her change. She answered, when I
was on my death bed.
Soon after the Spirit said to the whole company, I will walk with you
to the next house, if you will walk in order, two and two, singing a
Psalm as you go; for God is a God of order. I asked her what Psalm
we should sing? Any, said she, which may suit best. We then left
the cellar, sang and prayed, and immediately the token was given by
knocking. We then placed ourselves in order and walked on toward Capt.
M’s house.
Anxious to unveil the deception, if there was any, I walked near those
who were foremost, and was first at the door and knocked. Capt. M. came
to the door and asked what all this meant. I answered, they are come to
visit you. Immediately I went and stood on the trap-door--the only door
of the cellar, that no person might go into it without my knowledge.
Some of the company told Capt. M. our design, and he made us welcome.
Then hearing the miraculous sound under the floor, Capt. M. with
others, went down and talked with a voice, which I heard and understood
not; but was informed by them that she told them she had come there
to give evidence that she could be and talk at other houses, as well
as that of Mr. Blaisdel; and that if the company would properly stand
in the open field, she would pass before them, so that they might see
her. The company did so. The Spirit then appeared and walked back and
forth, two or three times, in view of the company and by the side of
Mrs. Butler. This my eyes saw. The apparition, with Mrs. Butler, having
advanced a few rods, disappeared. Mrs. Butler then came and told us
that if we would return to Mr. Blaisdel’s house, she would walk behind
us. The company complied. Having a desire so be as near the apparition
as possible, I walked with Capt. P. S. behind the whole company. Mrs.
Butler walked behind Capt. P. S. as she had been ordered by the
apparition. When we had walked about twenty rods, Mrs. Butler said,
“there it is now.” Where, said I. There, said she, pointing to the left
side of the company forward. I looked there and saw the dark appearance
of a person, and kept my eye upon it till we passed by it, and till I
saw it come in next after me, and by the side of Mrs. Butler. Thus it
followed us. But now this object was become as white as the light. As
we walked, I kept my eye upon this object almost without intermission,
that I might see it disappear. It followed us by one direct motion,
like a cloud. The motion was not ambulatory in the least degree. In
this manner the apparition followed us about twenty rods, and then
disappeared in my view. It opened into two parts and vanished.
RICHARD DOWNING.
* * * * *
TESTIMONY IX.
_Testimony of Capt. Samuel Simson._
August 5, 1800. In the evening after I had prayed, I looked toward
the opposite side of the room, and saw a white personal form, having
on a woman’s cap, and the same countenance and features which Mrs.
N. Butler had when she was alive and in health, so that I knew her
immediately. In the name of the Lord, said I, for what purpose are you
here?--But there was no answer. I spoke again--“In the name of the
Lord Jesus Christ, who are you, and what do you want here?” My wife
greatly surprised, and seeing nothing, asked what was the matter. I
told her I saw an apparition. No, she replied, you are deranged. It is
the moon you see. At that moment the apparition disappeared. When we
were composed, we agreed to mention the matter to no person, and we
conducted accordingly.
Two nights after, Mr. Blaisdel called us up about two o’clock, and
informed us that the Spirit had been at his house, and sent him to call
for more evidence. He desired that we would go with him to his house.
Well, said my wife, she appeared here the night before last. Then
perhaps she has performed the message before me, said Mr. Blaisdel. We
went to his house. Hearing nothing for some time, by the desire of Mr.
Blaisdel I prayed with the company who had collected there. Immediately
after, we heard the usual sound on the side of the house. We all went
into the cellar, and heard an articulate voice unlike any sound which I
ever heard before. SAMUEL SIMSON.
* * * * *
TESTIMONY X.
_Testimony of Mrs. Sarah Simson._
I can attest to the truth of what my husband has now related, and
further, that when we were in the cellar, the spirit told us that she
was once N. H. N. B. repeating the words three times, “you have done
right,” said she, “you have united in prayer: and it is true what that
man said, who made the prayer, he did see me with a cap on.” I am sure
Mr. Blaisdel could have told no one of it, for we had not told him,
nor any one else that the apparition had appeared with that article
of dress. I asked the spirit, are you from happiness or misery? She
replied, “I am from above, I am not from beneath. I have come on God’s
errand.” Then she sung alleluias, and mentioned the cherubim and
seraphim. She told me that my child which I had lost was in heaven,
praising God with the angels. I should have spoken to that man, said
she, the other night, if some person had not been affrightened. I
asked, who was it? She answered, it was his wife. Mr. Blaisdel and
Capt. M. asked several questions, and the answers were wonderful.
August 9-10. I tarried after the people in general went off with the
opinion that the words of the spirit were in reality the words of Mrs.
Butler. I was much surprised with the sound of knocking, which made
the house tremble. I then heard Mrs. Butler say, “If I am guilty, let
her stay away. If I am clear, let her come and clear me.” In a few
minutes after, she arose from a bed on which she had sat, and stood
wringing her hands in distress. What have I done, said she, that I must
be accused of all this. “Nothing, dear, you have done nothing, but you
must go into the cellar,” answered a voice in a vacant space where no
person was--a voice the most delightful that ever I heard.
Some of the people then told her that she must do as the spirit had
said. So I must, said she, if I don’t she will come into the room, and
if she does, I shall die. She then went down with a number of others,
and immediately came up, and told me that she was released. I was soon
after informed, that the spirit was about to appear, and that we must
all be present. I went with the rest, but prayed that I might not see
her. She had promised that none should see her but those who desired
it. Accordingly I did not see her, though I looked directly before me,
where they said she was.
August 13. I was again at the same house, and while I was sitting in
the room, near a candle, two persons came and looked upon a watch, and
found it twelve, and said it was exactly what the spectre had just
told. At one o’clock they came again, and found the same agreement.
SARAH SIMSON.
* * * * *
TESTIMONY XI.
_Testimony of Mrs. Abigail Abbott._
August 10, 1800. I was at Mr. Blaisdel’s house, with many more. In
the first part of the night there was much indecent conduct, and some
profanity. The spirit knocked sometimes, but uttered only a few words.
The company in general having in vain waited to see or hear something
extraordinary, withdrew; but I tarried with several other persons. Soon
after they were gone, the spectre knocked several times very loud, and
we went into the cellar. After saying many things to us, she appeared
in the shape of a person and moved before us, without stepping, passing
and repassing several times. She gave so much light that we could see
other persons and other things in the cellar, which we could not see
before her appearance, nor afterwards. I saw her appear and disappear
several times. At last the apparition came to Capt. G. Butler, and then
he appeared to be immersed in her radiance so that he appeared white
and shining like the apparition. And I did particularly see his hand in
the midst of the apparent body of the apparition. He cried in surprise,
“Lord Jesus Christ.”
August 13-14, I was there again, and heard much conversation of the
ghost, with several other persons in the cellar, concerning several
events known only to her and them in her life time. To all their
questions she gave satisfactory answers.
Once while she was speaking, I saw a bright shining appearance in that
part of the space from whence the voice proceeded.
Her conversation and exhortation continued four hours. One of the
company observed to her that we were an hardened people. “Yes,” she
answered, “But the Lord will call in his elect in his own time.” I went
to Capt. M’s with the company, but did not then see her at all.
ABIGAIL ABBOT.
* * * * *
TESTIMONY XII.
_Testimony of Miss Dorcas Abbot._
I can attest, as an eye and ear witness, to all that is declared under
August 9th, in the last testimony.
I plainly saw Capt. Butler’s hand go through the apparition.
DORCAS ABBOT.
* * * * *
TESTIMONY XIII.
_Testimony of Mr. Frederic Housoff._
I was an eye and ear witness of all the facts declared in the last
testimony, and can attest particularly that I plainly saw Capt. Butler
put his hand on the apparition, and saw his hand pass through it,
glowing with the light of it. FREDERIC HOUSOFF.
* * * * *
TESTIMONY XIV.
_Testimony of Mr. Joseph Blaisdel._
I was present when the important transaction took place on the night
of August 9, 1800, and saw Mr. Butler’s hand pass through the body of
the apparition, while he uttered the words, “Lord Jesus.” He afterwards
informed me and others, that while his hand passed through the breast
of the Spectre, he felt nothing. JOSEPH BLAISDEL.
* * * * *
TESTIMONY XV.
_Testimony of Capt. Paul Blaisdel._
I have seen and discoursed with the apparition several times. In the
latter part of January, 1800, I saw her in the field; first at a
considerable distance from me: then she came to me, and I particularly
observed that she never touched the ground. Her raiment appeared as
white as possible. The next evening she reproved me in the hearing of
several persons, because I had not spoken to her, and because I had
spoken against her. She told me she had come on God’s errand, and that
if I opposed her, I opposed him who sent her.
The Spirit asked me if I lived in such a manner as I would wish to
die.[45]
I have from time to time heard the voice speak in open space, where I
am sure no living person existed, as others can testify who were with
me.[46] And upon August 9-10, I was present and saw the Spectre when
she appeared, and I plainly saw Capt. Butler’s hand pass through the
apparition.
August 11, I saw her again, and heard her pious discourse, with nearly
twenty other persons. To those who were present, I said, “She has her
child now in her arms.” “Yes, I have,” she answered, “yes I have.” She
came so near to me and others, that either of us could have handled her
without changing our places.
August 13. Being informed that the ghost had promised to come this
night, I left my father’s house, and went to Capt. M’s that I might not
see nor hear her. Just before daylight, she came to this house with
more than forty people, and reproved me again for speaking against her
in the presence of six or seven persons. This is the second time, said
the voice, that you have been warned.--Beware of the third time. She
asked me several times to handle her, to see whether she had material
substance or not. I confessed to her that I believed her to be the
spirit of N. H. Then I went back with the company to my father’s house.
Before she vanished she came and stood within three feet from me.[47]
The personal shape was all light, the particles of which had constant
motion. But I was afraid to put my hand upon her. PAUL BLAISDEL.
* * * * *
TESTIMONY XVI.
_Testimony of Mr. David Hooper._
January 2, 1800. By the request of the spectre, sent by two messengers,
I went to Mr. Blaisdel’s house, and by conversing with her, obtained
such clear and irresistable tokens of her being the spirit of my own
daughter, as gave me no less satisfaction than admiration and delight.
She gave a reason satisfactory to me why she put me to the trouble of
coming there instead of her coming to my house.
By her request I went in a few days after to Mr. Butler’s family and
expressed my conviction to them.
August 8, I was there again, with my wife and many others. I again
asked the ghost who she was. The voice answered, “I was once N. B.,
your dear child. If the Lord should call you this night, are you
willing to go with me?” I said the Lord can make me willing. Yes,
she replied, and none but he. Then she mentioned certain articles of
property which she had left, as belonging to us. I hope, said I, these
matters do not disturb you. “No, no,” she answered, “No, no. Peace.
There must be peace.” DAVID HOOPER.
* * * * *
TESTIMONY XVII.
_Testimony of Mrs. Joanna Hooper._
Her next words were spoken to me in particular. “Do you not remember
what I said on my death bed?” I answered, yes, I do remember that
you then said you desired peace while you lived. Yes, I did, said
she, yes I did.--Sometime before this the spectre had sent this
token to me, which, though not certain, had yet been attended with
such circumstances, as rendered the use of it for deception utterly
improbable.
August 13, we went again. The spirit then asked if we wanted to see
her, and we both said no. Did I ask you in your last sickness, said I,
whether you was willing your child should live? The voice answered,
“yes, yes, and I told you I should be a vile creature to desire the
life of the child.” [For that was the time in which it was God’s will
it should die.[48]] I asked this question for further satisfaction,
knowing that this very question and answer had passed between us.
The spirit then told us that she had not freedom to converse on the
night of August 9, by reason of disorder and profanity, and expressed
her liberty and joy in discoursing with christians. In the midst of her
discourse with others, I silently indulged my painful reflections on
the distress of her last sickness. Suddenly I was surprised with these
words of the voice to me, “Mourn not for me, for I am a happy soul.”
Capt. P. S. observed that her free conversation with us was a great
wonder. “Yes, a miracle, said she, such as never was since Christ was
upon earth.”[49] When she had told us that without a change of heart,
mankind would be miserable, I desired Mr. Blaisdel to ask her when she
experienced her own change. He asked, and she answered, “When I was on
my death bed.” Mr. D. proposed this question, “Do I believe that you
are such as you profess to be?” Her reply was, “You have believed, and
you have not believed, and satan will tempt you again.”[50] Then he
asked, “Was you ever at my house in your lifetime?” “Yes, once, yes,
once,” said she. I knew the time of this visit, for Mrs. M. and I were
there with her. By my desire therefore, Mr. D. asked, “Who was there
with you.” “My mother and Mrs. M., said she, when your wife was sick.”
Then Mr. D. told the people that he remembered she had been there at
that time. Have you been any where but here, said he, since your death.
Yes, she answered, to five places.
Mr. Blaisdel’s family being now excluded from that apartment where the
spirit was, she told us that Mr. Blaisdel’s family were innocent. “They
say I am a witch and a devil, said she, and they said that Christ was a
devil. It is reported that some of this family have raised me, but it
is not in the power of man or devil to fetch a soul from heaven.”
After much more conversation the spirit told us that she would walk
with us to Capt. M’s, and to another house beyond it; but she only
walked with us to Capt. M’s, and there talked with him and Capt. P. B.
to convince them who she was.
When we had come within twenty rods of the house, the company stopped.
Then we two looked round and saw a white shining appearance by the side
of Mrs. Butler, and about as tall as she.[51] After this, we observed
nothing worthy of particular notice. JOANNA HOOPER.
Did Mrs. Hooper assist in the work of personating her
own daughter? If not, how could the deceiver know what
questions she would ask? Do some of these things appear
small? _Maxima minimis gaudent._[52]
* * * * *
TESTIMONY XVIII.
_Testimony of Mrs. Eunice Scammons._
August 11, 1800. I was at the house which the ghost had so often
visited, and was one of seventeen people or more, who were present
when she appeared and conversed with us. After she had discoursed
particularly with several persons, she said, “I am the voice of one
crying in the wilderness, prepare ye the way of the Lord and make his
paths strait. But you who are sinners, do not make them strait. Some of
you say that I am not a Spirit. Others, that I am an evil Spirit. The
words which I have spoken unto you, have been misimproved, perverted
and turned to ridicule. But I shall see you all when you will not
laugh.”
In the intervals of conversation, she sang praises.
Being asked who she was, she said, “I was once N. H. and when I died
I was N. B.,” and mentioned several circumstances which attended her
death to confirm her declaration.
After much other conversation, she appeared in the midst of us and
talked while she appeared. She came so near me that I could have laid
my hand upon her. She had before solemnly entreated us to stand round
separate and in such order that all might see her while she moved
in the midst of us.[53] Within our two ranks she slowly passed and
repassed from end to end three times, and passed by me six times. There
were several persons in the company dressed in white; but I could not
see them at all, while the Spectre was as white as any thing could
possibly be. She moved in such nearness to every one of us, that every
one might have handled her. I saw her vanish instantly in the midst of
us. After this, she spake to us again by exhortation. I am sent, said
she, to warn you against sin. I was myself a great sinner when I lived
in this world. In my last hours, I received mercy. But if you go on in
a course of sin and waste your time as I did, it may not be so with
you. One half hour now gives me more happiness than this whole world
can give you through your whole lives.
It was now daylight, and she observed to us that it was the Lord’s day,
that we must retire to our homes and keep it holy. She desired Mr.
Blaisdel to pray with us before we parted.
After many other words, she left us singing alleluias to God and the
Lamb. I heard the voice of her praises sounding further and further
from us, for a considerable time before it entirely ceased uttering the
words, “Alleluia, alleluia. Glory, glory to God and the Lamb.” Her
notes were solemn and exceedingly delightful. Then we all went up, and
Mr. Blaisdel’s prayer was our dismission. EUNICE SCAMMONS.
* * * * *
TESTIMONY XIX.
_Testimony of Mrs. Mary Bragdon._
Sometime in January, 1800, I was at the house of Mr. Blaisdel, and
heard such a voice as I never heard before among the living; and they
told me it was that of the Spirit, talking with Mr. and Mrs. Butler.
August 7. At the same house we heard a knocking on the partition next
to the chimney, where no person could be. Then several persons with me
went into the cellar, and the Spirit told us she was once Nelly Butler.
She told me that I must not be scared.
August 13. I was again at the house with forty-eight others, besides
children. The Spirit, after her conversation with several persons,
exhorted the youth: “I was once young and vain as you, said the voice,
and, if the Lord had taken me away in that condition, how miserable I
should have been! Now is the time, while you are young, to seek the
Lord. Delay not till it is too late.” Then it was that I saw a white
personal form shining in the space from whence the voice proceeded; and
I afterwards saw the same appearance in the field. MARY BRAGDON.
* * * * *
TESTIMONY XX.
_Testimony of Mrs. Dorcas Johnson._
I was present at the house, and at the time dated, August 13, by other
testimonies. There I heard and saw the Spectre. Her voice was distinct
from any other, and her music the most delightful that I ever heard.
When she walked with us, she moved without stepping. And when we
arrived at the house, by direction of the Spectre given to my brother,
James Springer, and by him to the company in our hearing, we opened to
the right and left, so that the Spectre and Mrs. Butler passed together
between our two ranks. Then she vanished from my view and I saw her no
more. DORCAS JOHNSON.
MISCELLANEOUS REFLECTIONS.
[Illustration: decorated line]
Two Inferences naturally arise from this topic: one is that of caution.
“Judge not that ye be not judged.”
The above witnesses are exhibited, not for the want of more, (for more
than a hundred have seen the Spectre, or have heard her words,) but
because repetition is tedious.
Our opponents now, we expect, will admit our inquiry of what they have
to say against these attestations, whether any thing false--whether
any thing even wearing a deceptive color has been presented to public
notice.
It would have been my peculiar pleasure to have given more satisfaction
with regard to the superior ends of the messages, subservient, no
doubt, to still greater ends, if it had been lawful. But for the
present, they are immediately interesting only to a few persons. The
knowledge which many would improve, others would abuse. If the answer
of the oracle intended for the personal safety of David and his men, is
immediately published, Saul will know it.
When a creature professedly brings us a message from God, be this
message ever so small, ever so strange, ever so unexpected; yet, if
it does not oppose his word, we have not the least evidence that the
profession is counterfeit, unless we obtain it by other means; because
we are as yet ignorant of its connections, and God’s thoughts and plans
are not like ours.
Some say, if the message appear not in the scriptures, that
will sufficiently condemn it and the messenger too, whatever
be the credentials, “I will obey nothing but what I see in the
scriptures.”[54] But may I not say, with Doctor Owen, that they
unwarrantably limit the Holy One of Israel? In absolute monarchies the
people dare not say, “I will obey no precept from the king, unless I
find it in the public code.” Such language would breathe rebellion.
And dare we treat thus the King of kings, who is an absolute monarch,
and by his propriety in the universe has a right to be such? Will
the scriptures themselves warrant this behavior? Can we despise
the message and them who heard it, and them who obeyed it, and the
angels who brought it, and yet stand guiltless before Him who sent
it? until we obtain proof that he did not send it, and that the
credentials are forgery? And are we one inch nearer to this point,
than we were twenty-six years ago? Do we perceive _now_ any more than
twenty-six years ago, how the deceiver talked in open space, by a voice
inimitable, clearly understood by some, and not at all by others, with
means of intelligence every way equal? Our blessed Lord, to prove that
he was not a Spectre, said, “Handle me and see.” That is implicitly to
say, if you handle me and find no substance, then you may conclude that
I am a spirit. Our Spectre said, “Handle me and see.” And earnestly
insisted on this experiment time after time. Can we tell _now_, why
that very argument and mode of evidence which Christ himself used, is
not valid and genuine, any more than we could twenty-six years ago? If
not, let me be cautious, whatever be the conduct of this enlightened
age, how I accuse my neighbors of folly or villainy, merely because
they enjoyed interviews with a departed friend; lest I be found among
those who speak evil of things which they understand not.
The Jews, besides their public code of revelation, had their Urim
and Thummim for the particulars of duty. Is it certain? Is it even
rational to suppose that the few answers of that oracle mentioned in
the scriptures, are the only ones ever communicated? Prophets, too,
were sent to manifest the particulars of duty, and angels, some of whom
_might be_ the spirits of just men. And we have no reason to doubt
but Moses was a Spectre when he conversed with Christ on the Holy
Mount; notwithstanding that old fiction of his resurrection, which has
dishonored the antiquities of Josephus.
Now the question is, what person ever yet demonstrated that no such
occasional revelation was ever wanted in any hour since the completion
of the scriptures? Certainly this completion never precluded spectral
missions in the view of the christian fathers. And their continuation
has been the constant faith of christians in general, down to this day
of deism. And the war of the deists against this opinion is easily
accounted for: because the admission of Spectres is the admission of
miracle; and the admission of occasional revelation, brings a question
to their door which would be a troublesome neighbor. _Why then should
not a revelation be needful for the public?_ Great is their obligation
to modern christians for their assistance in this warfare. It may be
asked, if these missions have been thus continued, why have they
generally been attended with so few witnesses? But if there be evidence
enough for him, or those who are interested in the message, it is
sufficient for their purpose, whether others believe it or not.
When David was told by the Urim that the men of Keilah would deliver
him into the hand of Saul, no person appears to have been present but
Abiather; but if the oracle was attended with the evidence described by
Josephus, there was evidence enough for the purpose of David and his
men, whether five other persons in the whole nation believed it or not.
After all, it is not our duty to expect apparitions, for they never
come to gratify curiosity; nor to pray for their coming, unless our
case be peculiar as that of Manoah; nor to entertain the idea that
their speaking to us, would make a more durable impression than the
preaching of the living. Such conduct and apprehensions are erroneous,
and expose us to greater delusion. Our Lord has expressly taught us
that, if we believe not Moses and the prophets, neither shall we
be persuaded, though one rose from the dead. And accordingly the
affectionate and persuasive addresses of the Spectre in this place,
which drew tears from every eye, had no happy, durable influence on the
unregenerate character in a single instance.
It was necessary that religion should appear in all her conduct
and conversation, otherwise her profession would have been justly
suspected. But on that Lord’s day morning, mentioned in several
testimonies, she did not say to the people, _Tarry and hear me_. No,
but “Retire to your homes, read the bible, pray and keep the day
holy.”[55] That is to say, attend to those ample and most suitable
means of grace which God has appointed for you in his written word.
The preaching of the gospel was not her design; but she had other
designs which appropriate the sentence, “I am not to be trifled with.”
In some old fashioned minds, her familiar conversation may excite
the suspicion of necromancy and divination, by a _familiar_ spirit,
so plainly forbidden in the law of Moses: and then doubtless Mrs.
Butler must bear the accusation. But there is no evidence that this
angel conversed more familiarly with her than with others who were
never suspected. She conversed familiarly with all those who had much
conversation with her.
The ancient idea of a familiar spirit appears not to have been obtained
from the familiar conversation of any person with a spirit, (though
sometimes the inquirer might be deceived by the artificial resemblance
of it) but from the opinion that certain persons had a spirit foreign
to their own, residing in them and uttering oracles from their
bodies.[56] These persons were a sort of ventriloquists. Their conduct
is described by Rollin in his account of the Grecian Oracles. The
speech of their familiar spirit was imagined to proceed, not from the
lips of any person, but from a part of their own bodies, in some manner
artificially swollen. This is confirmed by their very name _Abefeth_,
in the Hebrew language, which has the signification of swelling. The
familiar spirit itself was called _Afeb_, which is the same noun in the
singular number. The swollen part and the familiar spirit, which was
imagined to reside in it, had one name. “Divine unto me by the Afeb,”
said Saul, 1 Sam. 28: 8. Divine unto me by the _swelling_, and bring me
up whom I shall name unto thee. But it does not appear that the woman
had any time for divination. She saw Samuel unexpectedly, and cried out
for fear:[57] and Samuel, instead of being familiar with her, never
spake a single word to her. Now it is not even pretended that any such
token of Afeb or necromancy, have appeared among us.
Doubtless this wickedness among the ancients, was for the most part
legerdemain,[58] and their predictions always uncertain, as appears
not only from their ambiguity, but from the public estimation of some
oracles in preference to others, and of the Delphic oracle above all
the rest.
From the observations now made, we learn the criminality of witchcraft
or legerdemain, for there is no essential difference between them.
To counterfeit the royal seal was ever a capital crime. How
presumptuously criminal then are they, who counterfeit the royal seal
of heaven! The certificate of divine revelation, such is the conduct
of every mountebank, while the spectator is left ignorant of his art.
His false miracles spread a cloud of uncertainty over the minds of
men, so that many are at loss how to distinguish the true miracle, the
true seal of the King of heaven, from its counterfeit. And they who
countenance and encourage such persons, are guilty of far greater evil
than the great evil of wasting time and property. But such behaviour is
the food of infidelity. No wonder it is so common at the present day.
Whether the writer is one who gives such countenance and encouragement,
is for the next writer on the subject of these pages to shew,[59] not
by pointing out inaccuracies here and there, for this any person may
easily do, but by presenting to the public a complete, satisfactory
analysis of this whole mystery.
To his particular notice, I ask leave to offer a few cautionary
observations; if needless for him, they may assist another.
Among so many of us who have heard and seen the Spectre, it would
be very strange, if, in the course of twenty-six years past, no one
should have deviated from the strait line of perfect rectitude. If
imperfection should be found among us, and the publicity of it will
cast any light upon this subject, by all means let it come forth: if
not, let him, who is without sin, cast the first stone.
The question is not, _How have we conducted_, unless our conduct be
such as invalidates our evidence: for we are liable to evil every day;
but, _How has the Spectre conducted?_ and _who could she be?_ It has
been frequently reported among people at a distance from this scene,
for more than twenty years, that the whole business was an artifice,
and fairly proved to be such. We who believe the existence of the
Spectre, have thought that this inaccurate on dit has had currency long
enough. Our respondent, therefore, will not fail to shew our mistake,
by demonstrating that this report is indeed correct. Suppose then, (no
matter how distant the supposition is from what has really happened)
suppose then, I say, that, in the course of his zealous inquiries, our
respondent should find that he, who pretends to have discovered the
plot, is a witness in favor of the Spectre, and that his testimony was
connected with a solemn and public profession of his firm belief that
the Spectre was really such as she professed to be. Suppose further,
that in contemplating the dates of these events, our respondent should
find that the discovery preceded that testimony and that solemn, public
profession: to say nothing of the numerous other witnesses who might
contradict him. In such a case I should imagine that a discerning, wary
and unprejudiced reader would give but a cold assent to his process of
demonstration.
It is my earnest desire that the reply may honor the author by the
expressions of candor, philanthropy and grand thought. If his talent
be that of a Swift or a Juvenal, his temptation will be great to adopt
the loose style of the infidel. Let not compliance deceive the unwary.
Between ridicule and reasoning the distinction is eternal. The most
important and solemn truths have been the subject of both. The sober
school of Socrates furnished a comedy for the Athenian stage. And
Voltaire could tell us from the Apocalypse, how incommodious their
situation will be who shall inhabit the upper story of New Jerusalem.
Unhappy man! thy fruits of genius furnished a feast of intellectual
dainties. But the figs of Cleopatra covered the basilisk, and a world
was ruined by the tree of knowledge. The termination of Satyre was
horror; and the pure day of awful truth now glaring upon thee from
every point has impressed sobriety eternal.
The result of this whole inquiry is that of consolation. Our death will
not be total. Our souls will survive our bodies. We shall think and
reason and know the moral conduct of this world, and perhaps the very
names of particular persons, after our bodies are turned to dust.
Among us are a considerable number of people who say that the Spectre
knew and told them their thoughts past, present or future, or all
three; and such thoughts as she could not have known or conjectured by
ordinary means. To one of them, whose veracity is doubted by none, she
foretold the time, before several witnesses, when his mind would be
struck with horror for opposing her messages.
When the time was come, which was about six months after the
prediction, his mind at first, as he informed me, was calm as usual. To
disturb him he saw nothing, expected nothing, and was about to reject
the prediction as nothing. Instantly he was surprised by a new train
of ideas. The evil of his conduct was set in order before him, and his
distress was apparent to others, as some of them, whose witness cannot
for a moment be suspected, informed me.
Now this instance alone, would prove but little; yet, when connected
with ten or twelve others, of undoubted credibility, attesting the
same kind of experience, while they have no visible combination by
kindred, employment, age or interest, it is certainly worthy of some
consideration.
If one departed saint is capable of knowing our thoughts, so may
others. That uncorporeal spirits are witnesses of the conduct of this
world, appears not only from that of Spectres, but from the scriptures,
as in Dan. 8: 13. Rev. 6: 10. Eccl. 5: 6. 1 Tim. 5: 21. No reason can be
assigned why our conduct may not be as visible to a saint made perfect,
as to an angel: for neither of them can know us by bodily organs, such
as we now possess, and their knowledge of our thoughts without these
organs, is just as easily accounted for, as their knowledge of our
external conduct. The spirits of just men, when they leave this world,
are made perfect. “But when that which is perfect is come, then that
which is in part shall be done away. Now I know in part; but then
shall I know, even as also I am known.” This cannot mean that I shall
know other souls and even Christ himself as _perfectly_ as he knows
me; but I shall know them in the same manner. I shall know other souls
_intuitively_ as Christ knows me. Indeed, what idea can we have of mere
spirits seeing each other, and being present with each other, but that
of the mutual intuition of thoughts?
If that day should find the saints as ignorant of the human character
as they are at the hour of death, their judgment will be of small
account for their own satisfaction or that of others.
And should evasion tell us that Christ and his angels will then reveal
to the saints the character of this world; still this character would
be only the object of faith, not of sight, and satan and his adherents,
could say that the saints had condemned them for the most part by
hear-say, and that of those who had always opposed them from the
beginning.
Now it does not seem probable that the enemies of Christ will ever find
occasion for such a plea as this. Every mouth will be stopped. And
the mouths of wicked men will be stopped, not merely by the testimony
of foreign angels, but by witnesses taken from their own family, and
such too as have been the greatest and most constant friends that ever
they had in the world: such as had counselled and warned them--had
experienced the most cordial and warmest zeal for their salvation and
had often wept for them in secret places. Thus mankind will be judged
by their peers. Their quarrel with God and each other, will be decided
in their own family. “The Father judgeth no man, but hath committed
all judgment to the Son,” in union with his spiritual members, and
there must be knowledge in them for this purpose. And what better
method of acquiring it can we conceive so easy and natural as that of
their contemplating the moral conduct of mankind through all ages of
the world. May we not then indulge the idea that, when the humble and
afflicted leave this body of sin and death, they hear the voice of the
Beloved saying, “Come ye blessed of my Father:” possess in perfection
my spirit of holiness and unerring wisdom, to know as you as are known.
Great is the work for which you are ordained. You have been faithful
over a few things, I will make you ruler over many. You must judge the
world with me. Henceforth watch their conduct, know their character,
and prepare for it.
Hence it follows that we do nothing in secret. All our behaviour is
known, not only to Christ, but to the watchers, his holy ones. With
them is the book of God’s remembrance.
O gracious Redeemer, shed abroad thy love in our hearts. May faith and
patience have their perfect work. Beautify us with thy moral likeness,
that we may be fair in thine eyes and in the eyes of our kindred
who dwell with thee. With them at last may we behold thy glory and
celebrate thy love forever. ALLELUIA.
FOOTNOTES:
[1] Christ laid down his life for his sheep; but mere law
and justice never required this of him.
[2] Even the divine Trinity, existing from everlasting, to
speak with accuracy, is the Trinity of Person, not of
Persons.
[3] It is the opinion, not only of Mr. Swedenbourg, but of
many other pious and learned men, of other persuasions,
that when the pious soul has left the body, he occupies
a vehicle or spiritual body which may be considered as
the resurrection commenced, and to be perfected in the
last day, when the trumpet shall sound and the dead
shall be raised incorruptible, and we shall be changed.
[4] Matthew 10: 28.
[5] 1 Samuel, xxviii, 15.
[6] Eviden. of Christianity, Sect. 7.
[7] Kate with a hide and horns.
[8] Ecclesiast. Hist. Vol. 4. sect. 1. c. 1.
[9] Life of Dr. Johnson, pp. 364.
[10] Spectator, No. 110.
[11] Since the Deity has assumed our nature, his being
comprises Divine intelligence and human intelligence.
The former is intuitive; the latter reasons sometimes
for the investigation of truth; yet being in a sense
made Divine, is the infallible source and medium of
all our spiritual knowledge, grace and happiness. Now
as intelligence is the very essence of personality,
distinction of intelligence must be the distinction
of personality. Therefore the Divine Intelligence is
the Divine Person, and the human intelligence, is
the human person. The Divine breathing, too, called
the Holy Ghost, is a person in the figurative sense;
several personal pronouns being applied to this
Divine afflatus in the Scriptures. Our meaning thus
explained, we may truly say that there are three
Persons in the Deity, Father, Son, and Holy Ghost,
all comprised in our glorious Saviour, in whom dwells
all the fulness of the Deity bodily. But the doctrine
of there being literally three distinct personal
divinities in the Deity, has no foundation in the
Scriptures.
[12] The personal pronouns _she_ and _her_ are here used
with reference to the sex to which the ghost belonged
in this world.
[13] i. e. On the distinction between the original and
required perceptions of sight.
[14] To him she had before sent several messages by several
persons of different families.
[15] I hear your objection. “There was a reason for her
being consoled. Make me believe, if you can, that,
if her professed ignorance of the affair was real;
the appearance and discourse of a ghost by her side,
would not augment her fears and distress.” But
remember, dear sir, that experience in this case is
the best teacher. More than thirty witnesses of both
sexes, are against you; all declaring that though
at first the ghost excited terror; yet, after a
little discourse with her, their fears were entirely
dissipated, and succeeded by peculiar pleasure: so
familiar and delightful was the mode of her address
and conversation. At this time Mr. Blaisdel heard the
conversation distinctly, but saw nothing. His daughter
both saw and heard.
[16] This was ordered by the ghost.
[17] That all these reasons were assigned at _that
juncture_, I pretend not to say. Probably they were
not; but certain it is, that she expressed them all to
her friends at different times.
[18] Voltaire, in his philosophical dictionary, treating
the Bible and ghosts with equal ridicule, says that
the latter, “used to hie away at the crowing of the
cock.” The same was the idea of Shakespeare in his
ghost of Hamlet, “Adieu, the glow worm shews the
morning to be near.” But this we now see, is not
always the case.
[19] These two, by their own desire, had obtained a promise
that they should not see her. There were several such
instances at different times.
[20] A place in the house most distant from that of the
Spectre.
[21] This meeting was the wedding. He who is able to
receive it, let him receive it. One infinitely greater
than this Spectre, attended the marriage at Cana in
Galilee.
[22] In about an hour after she appeared to forty of this
assembly. But I must here also insert a particular
observation of Dr. Rush in his chapter of illusions;
“When a person fancies that he hears voices and sees
objects, which do not exist, he has these sensations
alone. The voice supposed to be heard, says he, and
the objects supposed to be seen, are never heard nor
seen by two persons, even when they are close to each
other.”--_Disease of the Mind, chapter 15._
The inference then is certain, with respect to those
witnesses, that no mental disease could be the true
origin of their hearing and vision.
[23] This only means that they were together at a little
distance from the rest of the company in the same
apartment.
[24] She then expressed not only her own feelings but those
of the family. The idea of a Spectre coming into the
room, where they commonly were, was distressing to
them, as already observed.
[25] I find no evidence that these two went without others.
[26] This experience is testified by all who saw and heard.
[27] This, however, he denies, but suppose it were true,
why was it improper that in his own house he should
choose the place where he would stand? If they knew
where he was, that was sufficient.
[28] See the date in the last letter, page 39.
[29] He had said that Mr. Blaisdel’s family could not
raise the Spirit any where but in their own house, as
several testified.
[30] That is, that they heard the same words.
[31] There was not only this similarity in voice, but the
same phrases, which she was accustomed to use, and
which were peculiar to her in her life time, she
uttered now, as several of her intimate acquaintances
have informed me.
[32] She had come several times before, as the preceding
letters show. Five months before this, Mr. Blaisdel’s
son P. and his sisters, were sent by the ghost to
a house where several young people were met for
amusement; not for this purpose, but for terminating
a difference between them and one of that company.
The ghost strictly charged them to go and return in
peace, and to abstain from all appearance of evil.
The propriety of this small errand appears by its
connections and the events which followed. But, as it
stands insulated before the eyes of pride and folly,
how despicable it must appear! Had such eyes looked
on, when the first silk worm was formed, it would
have appeared a trivial and useless contrivance.
“As the heavens are higher than the earth; so are
my ways higher than your ways, saith the Lord, and
my thoughts than your thoughts.” It would be very
strange indeed, if a messenger from heaven should
have much to perform in such a world as this, and yet
meet with no opposition; and equally strange, if that
messenger should perform nothing but what mankind
would naturally expect, especially in a period when
christians themselves have not escaped the contagion
of infidelity.
[33] The children, through fear, had moved their beds into
the room where their parents lodged.
[34] These words were heard by eight persons.
[35] This answer she now denies; but owns she saw the
apparition.
[36] These enigmatical warnings were some of the first
words which the voice uttered, and they appeared
strange to us all. They appeared void of instruction,
impertinent and utterly inapplicable to any thing
which was seen, remembered, or expected among us.
None were then trifling with her; all wondered, and
many were solemnized. Nor was there any remarkable
contention among us. But after she had produced her
strange, unexpected, unheard of message, our behaviour
soon fixed the meaning of these enigmas, and rendered
them like apples of gold and pictures of silver. Her
speaking so much in a by-place (a cellar) separate
from the common dwelling of man, like John in the
wilderness, has offended us. If her paths were the
Lord’s, instead of making them strait, we have made
them crooked by misconception, misrepresentation, and
falsehood. While the ghost was then speaking, one of
the company was near eternity. Therefore “seek the
Lord while he may be found.”
With what contempt and ridicule has the ghost been
treated on account of the marriage! Therefore “I am
not to be trifled with,” was pertinent. What violent
contentions, occasioned by her messages, appropriate
the terms “Peace, peace,” or “there must be peace,” as
she more plainly said to another person about the same
time.
[37] Here we see that the direct answer was entirely
avoided. It was no design of her mission. We have the
Bible by which even the angels must be tried. To the
law and the testimony. If they speak not according to
this word, it is because they have no light in them,
from whatever world they may profess to come. She
accordingly took this ground, and reasoned with the
people out of the Scriptures as the standard of truth
by which she would be tried.
[38] It was matter of trial to some christians among us,
that the Spirit should thus associate with one who
never gave the least evidence of piety: But the Spirit
informed them, out of her hearing, that Mrs. Butler
was one of the elect, and would repent before she left
the world.
[39] She had several times fainted before.
[40] “Don’t you believe a word of all that I have told
you,” say some who heard it.
[41] She now talked without appearing. It was the next
night after this, that the attempt was made to handle
her while she appeared.
[42] The last member of this sentence is matter of dispute.
[43] This shews that this witness was not in the cellar,
when the preceding sentence was uttered. They who
were there, say that it was the Spectre who said,
_they must come down_, and Mr. Blaisdel who added that
_they should be satisfied_. Others tell us that the
sentence was, “Come down _in order_, and you shall be
satisfied.”
Make the worst of it; it was but innocent inaccuracy, like
what is recorded of angels in the scriptures. Possibly
the ghost did not foresee this confusion. Certain it
is, that she constantly and strictly insisted upon
order and solemnity, as indispensably requisite to
her manifestations. After all, if the ghost has ever
uttered one falsehood, or _one_ false accusation,
with the manifest design of injurious deception; or,
if she has ever committed or ordered the commission
of _one_ crime; we must, without hesitation, condemn
her as an evil angel. But then we must remember that
her criminality should first be proved, not by our
surmises or conjectures, but by substantial, plenary,
and indubitable evidence.
[44] Here is a little mistake. It was not her mother,
but Mr. Blaisdel who proposed this question, by her
mother’s desire expressed to him.
[45] This sentence was uttered at another time. It is
believed by some, among whom is the writer, that
several interviews mentioned in the last letter were
not those of N. H., but of another Spectre. This may
be somewhat difficult, and doubtless not essentially
necessary to prove.
[46] That is, that they experienced the same.
[47] “Before she vanished.” That is, before she vanished
for the last time that morning, for this was after
she had vanished in the view of Mr. Downing, as in
Testimony 8.
[48] These last words declared to me by other witnesses
are not in the original testimony of Mrs. H. I have
therefore enclosed them.
[49] Her messages were probably such as never were since
Christ was on earth. Some of them are contrary to all
expectation, and exposed the families of Mr. Blaisdel,
Mr. Hooper, Capt. Butler, and Mrs. Butler, in
particular, to unjust reproach. Therefore the loving
kindness of the Lord to these families, made the
proofs as extraordinary as the messages, that whoever
shall calumniate either of those families, on account
of these events, may do it at their peril.
[50] Mr. D. has since declared that he had found all these
words to be true.
[51] They saw no personal form.
[52] The greatest things are from among the least.
[53] The order was nearly elliptical; for the two ranks
were joined by certain persons at each end.
[54] Whatever message enlarges or diminishes their doctrine
or worship, must undoubtedly be rejected and the
messenger too. But beware of extremes.
[55] There was no preacher in the town that day.
[56] _To have a familiar spirit_, as expressed in the Old
Testament, and, _To have a demon_, as expressed in the
New; seem to be phrases of the same import, and the
idea of it was that of criminality. But we find no
person in the New Testament justly accused of it.
Demoniacs were of another description. They were esteemed
innocent, and pitied, as being afflicted by the demons.
Possibly this in part was the true evil which afflicted
part of our land in 1692, and which our pious
ancestors unhappily mistook for witchcraft.
[57] The original of verse 11-12, is strictly thus: “And he
said, bring me up Samuel. And the woman saw Samuel and
cried out.” This strongly intimates that Samuel came
unexpectedly and without any previous divination. The
word _when_, in our translation has no responsive in
the original.
[58] Not altogether such, why else should the oracles cease
at the time of our Saviour’s birth? Legerdemain found
no more difficulty afterwards than before. God did in
his righteous judgment, choose the delusions which
they had chosen for themselves. He sometimes fulfilled
their predictions, Deut. 13: 1, 2, 3. Ezek. 21: 22 to
25; and might sometimes, though very seldom, suffer
such real miracles as were either vain, or injurious;
but never those of benevolence. Compare the magic of
Egypt with Rev. 16: 14. The demons drowned the swine,
but never gave rain; Isa. For satan must not oppose
satan.
[59] Should they appear worthy of such painful notice.
Transcriber’s Note
This book was written in a period when many words had not become
standardized in their spelling. Words may have inconsistent hyphenation
in the text. Jargon, dialect, obsolete and alternative spellings were
not changed. Misspelled words were corrected.
New original cover art included with this eBook is granted to the
public domain.
Words and phrases in italics are surrounded by underscores, _like
this_. Footnotes were renumbered sequentially and were moved to the
end of the book. Obvious printing errors, such as partially printed
letters and punctuation, were corrected. Final stops missing at the end
of sentences and abbreviations were added. Duplicate letters at line
endings were removed. The text employs non-standard use of quotation
marks and Biblical references.
The following items were changed:
who believe on [in] immortality
August 0 [10], 1800
*** END OF THE PROJECT GUTENBERG EBOOK IMMORTALITY PROVED BY THE TESTIMONY OF SENSE ***
Updated editions will replace the previous one—the old editions will
be renamed.
Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg™ electronic works to protect the PROJECT GUTENBERG™
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for an eBook, except by following
the terms of the trademark license, including paying royalties for use
of the Project Gutenberg trademark. If you do not charge anything for
copies of this eBook, complying with the trademark license is very
easy. You may use this eBook for nearly any purpose such as creation
of derivative works, reports, performances and research. Project
Gutenberg eBooks may be modified and printed and given away—you may
do practically ANYTHING in the United States with eBooks not protected
by U.S. copyright law. Redistribution is subject to the trademark
license, especially commercial redistribution.
START: FULL LICENSE
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg™ mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase “Project
Gutenberg”), you agree to comply with all the terms of the Full
Project Gutenberg™ License available with this file or online at
www.gutenberg.org/license.
Section 1. General Terms of Use and Redistributing Project Gutenberg™
electronic works
1.A. By reading or using any part of this Project Gutenberg™
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg™ electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg™ electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the person
or entity to whom you paid the fee as set forth in paragraph 1.E.8.
1.B. “Project Gutenberg” is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg™ electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg™ electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg™
electronic works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation (“the
Foundation” or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg™ electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg™ mission of promoting
free access to electronic works by freely sharing Project Gutenberg™
works in compliance with the terms of this agreement for keeping the
Project Gutenberg™ name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg™ License when
you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg™ work. The Foundation makes no
representations concerning the copyright status of any work in any
country other than the United States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg™ License must appear
prominently whenever any copy of a Project Gutenberg™ work (any work
on which the phrase “Project Gutenberg” appears, or with which the
phrase “Project Gutenberg” is associated) is accessed, displayed,
performed, viewed, copied or distributed:
This eBook is for the use of anyone anywhere in the United States and most
other parts of the world 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. If you
are not located in the United States, you will have to check the laws
of the country where you are located before using this eBook.
1.E.2. If an individual Project Gutenberg™ electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase “Project
Gutenberg” associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg™
trademark as set forth in paragraphs 1.E.8 or 1.E.9.
1.E.3. If an individual Project Gutenberg™ electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg™ License for all works
posted with the permission of the copyright holder found at the
beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg™
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg™.
1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg™ License.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg™ work in a format
other than “Plain Vanilla ASCII” or other format used in the official
version posted on the official Project Gutenberg™ website
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original “Plain
Vanilla ASCII” or other form. Any alternate format must include the
full Project Gutenberg™ License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg™ works
unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg™ electronic works
provided that:
• You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg™ works calculated using the method
you already use to calculate your applicable taxes. The fee is owed
to the owner of the Project Gutenberg™ trademark, but he has
agreed to donate royalties under this paragraph to the Project
Gutenberg Literary Archive Foundation. Royalty payments must be paid
within 60 days following each date on which you prepare (or are
legally required to prepare) your periodic tax returns. Royalty
payments should be clearly marked as such and sent to the Project
Gutenberg Literary Archive Foundation at the address specified in
Section 4, “Information about donations to the Project Gutenberg
Literary Archive Foundation.”
• You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg™
License. You must require such a user to return or destroy all
copies of the works possessed in a physical medium and discontinue
all use of and all access to other copies of Project Gutenberg™
works.
• You provide, in accordance with paragraph 1.F.3, a full refund of
any money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days of
receipt of the work.
• You comply with all other terms of this agreement for free
distribution of Project Gutenberg™ works.
1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg™ electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from the Project Gutenberg Literary Archive Foundation, the manager of
the Project Gutenberg™ trademark. Contact the Foundation as set
forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg™ collection. Despite these efforts, Project Gutenberg™
electronic works, and the medium on which they may be stored, may
contain “Defects,” such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right
of Replacement or Refund” described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg™ trademark, and any other party distributing a Project
Gutenberg™ electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg™ electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg™
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg™ work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg™ work, and (c) any
Defect you cause.
Section 2. Information about the Mission of Project Gutenberg™
Project Gutenberg™ is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg™’s
goals and ensuring that the Project Gutenberg™ collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg™ and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at www.gutenberg.org.
Section 3. Information about the Project Gutenberg Literary Archive Foundation
The Project Gutenberg Literary Archive Foundation is a non-profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation’s EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state’s laws.
The Foundation’s business office is located at 809 North 1500 West,
Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
to date contact information can be found at the Foundation’s website
and official page at www.gutenberg.org/contact
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg™ depends upon and cannot survive without widespread
public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine-readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular state
visit www.gutenberg.org/donate.
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate.
Section 5. General Information About Project Gutenberg™ electronic works
Professor Michael S. Hart was the originator of the Project
Gutenberg™ concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg™ eBooks with only a loose network of
volunteer support.
Project Gutenberg™ eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.
Most people start at our website which has the main PG search
facility: www.gutenberg.org.
This website includes information about Project Gutenberg™,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.
