This is a very singular and circ.u.mstantial narrative, related by M.
l"Abbe de St. Pierre, who is by no means credulous, and sets his whole mind and all his philosophy to explain the most extraordinary events by physical reasonings, by the concurrence of atoms, corpuscles, insensible evaporation of spirit, and perspiration. But all that is so far-fetched, and does such palpable violence to the subjects and the attending circ.u.mstances, that the most credulous would not yield to such arguments. It is surprising that these gentlemen, who pique themselves on strength of mind, and so haughtily reject everything that appears supernatural, can so easily admit philosophical systems much more incredible than even the facts they oppose. They raise doubts which are often very ill-founded, and attack them upon principles still more uncertain. That may be called refuting one difficulty by another, and resolving a doubt by principles still more doubtful.
But, it will be said, whence comes it that so many other persons who had engaged themselves to come and bring news of the immortality of the soul, after their death, have not come back. Seneca speaks of a Stoic philosopher named Julius Ca.n.u.s, who, having been condemned to death by Julius Caesar, said aloud that he was about to learn the truth of that question on which they were divided; to wit, whether the soul was immortal or not. And we do not read that he revisited this world.
La Motte de Vayer had agreed with his friend Baranzan Barnabite that the first of the two who died should warn the other of the state in which he found himself. Baranzan died, and returned not.
Because the dead sometimes return to earth, it would be imprudent to conclude that they always do so. And it would be equally wrong reasoning to say that they never do return, because having promised to revisit this world they have not done so. For that, we should imagine that it is in the power of spirits to return and make their appearance when they will, and if they will; but it seems indubitable, that on the contrary, it is not in their power, and that it is only by the express permission of G.o.d that disembodied spirits sometimes appear to the living.
We see, in the history of the bad rich man, that G.o.d would not grant him the favor which he asked, to send to earth some of those who were with him in h.e.l.l. Similar reasons, derived from the hardness of heart or the incredulity of mortals, may have prevented, in the same manner, the return of Julius Ca.n.u.s or of Baranzan. The return of spirits and their apparition is neither a natural thing nor dependent on the choice of those who are dead. It is a supernatural effect, and allied to the miraculous.
St. Augustine says on this subject[557] that if the dead interest themselves in what concerns the living, St. Monica, his mother, who loved him so tenderly, and went with him by sea and land everywhere during her life, would not have failed to visit him every night, and come to console him in his troubles; for we must not suppose that she was become less compa.s.sionate since she became one of the blest: _absit ut facta sit vita feliciore crudelis_.
The return of spirits, their apparition, the execution of the promises which certain persons have made each other, to come and tell their friends what pa.s.ses in the other world, is not in their own power. All that is in the hands of G.o.d.
Footnotes:
[556] Vol. iv. p. 57.
[557] Aug. de Cura gerend. pro Mortuis, c. xiii. p. 526.
CHAPTER XL.
DIVERS SYSTEMS FOR EXPLAINING THE RETURN OF SPIRITS.
The affair of ghosts having made so much noise in the world as it has done, it is not surprising that a diversity of systems should have been formed upon it, and that so many manners should have been proposed to explain their return to earth and their operations.
Some have thought that it was a momentary resurrection caused by the soul of the defunct, which re-entered his body, or by the demon, who reanimated him, and caused him to act for a while, whilst his blood retained its consistency and fluidity, and his organic functions were not entirely corrupted and deranged.
Others, struck with the consequence of such principles, and the arguments which might be deduced from them, have liked better to suppose that these vampires were not really dead; that they still retained certain seeds of life, and that their spirits could from time to time reanimate and bring them out of their tombs, to make their appearance amongst men, take refreshment, and renew the nourishing juices and animal spirits by sucking the blood of their near kindred.
There has lately been printed a dissertation on the uncertainty of the signs of death, and the abuse of hasty interments, by M. Jacques Benigne Vinslow, Doctor, Regent of the Faculty at Paris, translated, with a commentary, by Jacques Jean Bruhier, physician, at Paris, 1742, in 8vo. This work may serve to explain how persons who have been believed to be dead, and have been buried as such, have nevertheless been found alive a pretty long time after their funeral obsequies had been performed. That will perhaps render vampirism less incredible.
M. Vinslow, Doctor, and Regent of the Medical Faculty at Paris, maintained, in the month of April, 1740, a thesis, in which he asks if the experiments of surgery are fitter than all others to discover some less uncertain signs of doubtful death. He therein maintained that there are several occurrences in which the signs of death are very doubtful; and he adduces several instances of persons believed to be dead, and interred as such, who nevertheless were afterwards found to be alive.
M. Bruhier, M.D., has translated this thesis into French, and has made some learned additions to it, which serve to strengthen the opinion of M. Vinslow. The work is very interesting, from the matter it treats upon, and very agreeable to read, from the manner in which it is written. I am about to make some extracts from it, which may be useful to my subject. I shall adhere princ.i.p.ally to the most certain and singular facts; for to relate them all, we must transcribe the whole work.
It is known that John Duns, surnamed Scot,[558] or the Subtile Doctor, had the misfortune to be interred alive at Cologne, and that when his tomb was opened some time afterwards, it was found that he had gnawn his arm.[559] The same thing is related of the Emperor Zeno, who made himself heard from the depth of his tomb by repeated cries to those who were watching over him. Lancisi, a celebrated physician of the Pope Clement XI., relates that at Rome he was witness to a person of distinction being still alive when he wrote, who resumed sense and motion whilst they were chanting his funeral service at church.
Pierre Zacchias, another celebrated physician of Rome, says, that in the hospital of the Saint Esprit, a young man, who was attacked with the plague, fell into so complete a state of syncope, that he was believed to be really dead. Whilst they were carrying his corpse, along with a great many others, on the other side of the Tiber, the young man gave signs of life. He was brought back to the hospital and cured. Two days after, he fell into a similar syncope, and that time he was reputed to be dead beyond recovery. He was placed amongst others intended for burial, came to himself a second time, and was yet living when Zacchias wrote.
It is related, that a man named William Foxley, when forty years of age,[560] falling asleep on the 27th of April, 1546, remained plunged in sleep for fourteen days and fourteen nights, without any preceding malady. He could not persuade himself that he had slept more than one night, and was convinced of his long sleep only by being shown a building begun some days before this drowsy attack, and which he beheld completed on his awaking. It is said that in the time of Pope Gregory II. a scholar of Lubec slept for seven years consecutively.
Lilius Giraldus[561] relates that a peasant slept through the whole autumn and winter.
Footnotes:
[558] Duns Scotus.
[559] This fact is more than doubtful. Bzovius, for having advanced it upon the authority of some others, was called _Bovius_, that is, "Great Ox." It is, therefore, better to stand by what Moreri thought of it. "The enemies of Scotus have proclaimed," says he, "that, having died of apoplexy, he was at first interred, and, some time after this accident having elapsed, he died in despair, gnawing his hands. But this calumny, which was authorized by Paulus Jovius, Latomias, and Bzovius, has been so well refuted that no one now will give credit to it."
[560] Larrey, in Henri VIII. Roi d"Angleterre.
[561] Lilius Giraldus, Hist. Poet. Dialog.
CHAPTER XLI.
VARIOUS INSTANCES OF PERSONS BEING BURIED ALIVE.
Plutarch relates that a man who fell from a great height, having pitched upon his neck, was believed to be dead, without there being the appearance of any hurt. As they were carrying him to be buried, the day after, he all at once recovered his strength and his senses.
Asclepiades[562] meeting a great funeral train of a person they were taking to be interred, obtained permission to look at and to touch the dead man; he found some signs of life in him, and by means of proper remedies, he immediately recalled him to life, and restored him in sound health to his parents and relations.
There are several instances of persons who after being interred came to themselves, and lived a long time in perfect health. They relate in particular,[563] that a woman of Orleans was buried in a cemetery, with a ring on her finger, which they had not been able to draw off her finger when she was placed in her coffin. The following night, a domestic, attracted by the hope of gain, broke open the coffin, and as he could not tear the ring off her finger, was about to cut her finger off, when she uttered a loud shriek. The servant fled. The woman disengaged herself as she could from her winding sheet, returned home, and survived her husband.
M. Bernard, a princ.i.p.al surgeon at Paris, attests that, being with his father at the parish of Real, they took from the tombs, living and breathing, a monk of the order of St. Francis, who had been shut up in it three or four days, and who had gnawed his hands around the bands which confined them. But he died almost the moment that he was in the air.
Several persons have made mention of that wife of a counselor of Cologne,[564] who having been interred with a valuable ring on her finger, in 1571, the grave-digger opened the grave the succeeding night to steal the ring. But the good lady caught hold of him, and forced him to take her out of the coffin. He, however, disengaged himself from her hands, and fled. The resuscitated lady went and rapped at the door of her house. At first they thought it was a phantom, and left her a long time at the door, waiting anxiously to be let in; but at last they opened it for her. They warmed her, and she recovered her health perfectly, and had after that three sons, who all belonged to the church. This event is represented on her sepulchre in a picture, or painting, in which the story is represented, and moreover, written, in German verses.
It is added that the lady, in order to convince those of the house that it was herself, told the footman who came to the door that the horses had gone up to the hay-loft, which was true; and there are still to be seen at the windows of the _grenier_ of that house, horses" heads, carved in wood, as a sign of the truth of the matter.
Francois de Civile, a Norman gentleman,[565] was the captain of a hundred men in the city of Rouen, when it was besieged by Charles IX., and he was then six-and-twenty. He was wounded to death at the end of an a.s.sault; and having fallen into the moat, some pioneers placed him in a grave with some other bodies, and covered them over with a little earth. He remained there from eleven in the morning till half-past six in the evening, when his servant went to disinter him. This domestic, having remarked some signs of life, put him in a bed, where he remained for five days and nights, without speaking, or giving any other sign of feeling, but as burning hot with fever as he had been cold in the grave. The city having been taken by storm, the servants of an officer of the victorious army, who was to lodge in the house wherein was Civile, threw the latter upon a pailla.s.se in a back room, whence his brother"s enemies tossed him out of the window upon a dunghill, where he remained for more than seventy-two hours in his shirt. At the end of that time, one of his relations, surprised to find him still alive, sent him to a league"s distance from Rouen,[566]
where he was attended to, and at last was perfectly cured.
During a great plague, which attacked the city of Dijon in 1558, a lady, named Nicole Lentillet, being reputed dead of the epidemic, was thrown into a great pit, wherein they buried the dead. The day after her interment, in the morning, she came to herself again, and made vain efforts to get out, but her weakness, and the weight of the other bodies with which she was covered, prevented her doing so. She remained in this horrible situation for four days, when the burial men drew her out, and carried her back to her house, where she perfectly recovered her health.
A young lady of Augsburg,[567] having fallen into a swoon, or trance, her body was placed under a deep vault, without being covered with earth; but the entrance to this subterranean vault was closely walled up. Some years after that time, some one of the same family died. The vault was opened, and the body of the young lady was found at the very entrance, without any fingers to her right hand, which she had devoured in despair.
On the 25th of July, 1688, there died at Metz a hair-dresser"s boy, of an apoplectic fit, in the evening, after supper.
On the 28th of the same month, he was heard to moan again several times. They took him out of his grave, and he was attended by doctors and surgeons. The physician maintained, after he had been opened, that the young man had not been dead two hours. This is extracted from the ma.n.u.script of a bourgeois of Metz, who was cotemporary with him.
Footnotes:
[562] Cels. lib. ii. c. 6.
[563] Le P. Le Clerc, _ci devant_ attorney of the boarders of the college of Louis le Grand.
[564] Misson, Voyage d"Italie, tom. i. Lettre 5. Goulart, des Histoires admirables; et memorables printed at Geneva, in 1678.
[565] Misson, Voyage, tom. iii.