O Livro dos Médiuns — Part II, ch. IX — Haunted places

132The spontaneous manifestations that have been produced in all times, and the persistence of some spirits in giving ostensible marks of their presence in certain localities, are the source of the belief in haunted places. The following answers have been made to questions on this subject: —
1. "Do spirits attach themselves solely to persons, or do they also attach themselves to things?"
"That depends upon their elevation. Some spirits can be attached to terrestrial objects;.misers, for instance, who have hidden their treasures, and who are not sufficiently dematerialized, can still watch over and guard them."
2. "Do wandering spirits prefer particular places?" "Still the same principle. Spirits who are no longer on the earth go where they find anything to love; they are attracted by persons rather than by material objects; yet they might, momentarily, have a preference for certain places; but these are always inferior spirits."
3. "Since the attachment of spirits for a locality is a sign of inferiority, is it equally a proof that they are bad spirits?"
"Certainly not. A spirit may be but little advanced, yet not be bad for all that; is it not the same among men?"
4. "Has the belief that spirits frequent ruins from preference any foundation?"
"No; spirits go in these places as they go everywhere else; but the imagination is struck by the somber aspect of these places, and attributes to their presence what is, most often, but a very natural effect. How many times has not fear taken the shadow of a tree for a phantom, the cry of an animal, or the breath of the wind, for a ghost! Spirits love the presence of men; so they seek rather inhabited places than those that are isolated."
"Yet, from what we know of the diversity of character among spirits, there may be among them misanthropes who prefer solitude."
"Did I not answer in an absolute manner to the question? I said, They can go into deserted places, as everywhere else, and it is very evident that those who go there go because they please; but that is not a reason why ruins should be places of predilection for them; for, indeed, tKere are many more in towns and in palaces than in the midst of woods."
5. "Popular beliefs have usually a foundation of truth, which may be the source of that of haunted places."
"The foundation of truth is the manifestation of spirits, in which man has believed at all times, by instinct; but, as I have said, the aspect of these melancholy places strikes his imagination, and he naturally connects them with the beings he looks upon as supernatural. This superstitious belief is kept alive by the recitals of poets, and the fantastic tales that have cradled his infancy."
6. "Have spirits who gather together, certain days and hours for so doing?"
"No; days and hours belong to time, for the use of men, and for corporeal life; but of which the spirits have no need, and about which they do not trouble themselves."
7. "What is the origin of the idea that spirits, bypreference, come in the night?"
"The impression produced on the imagination by silence and obscurity. All these beliefs are superstitions, which the rational knowledge of Spiritism must destroy. It is the same with the-days and hours they believe to be most propitious to them; believe that the influence of midnight has never existed save in stories."
"If it be so, why do certain spirits announce their arrival and manifestations for that hour, and for certain days, like Friday, for instance?"
"There are spirits who take advantage of credulity, and amuse themselves with it. For the same reason, some pretend to be the devil, or give themselves infernal names. Show them that you are not their dupes, and they will not return."
8. "Do spirits return, by preference, near the tomb where their bodies rest."
"The body is but a covering; they care no more for the envelope that has made them suffer, than the prisoner for his chains. The remembrance of the persons dear to them is the only thing they value."
"Are the prayers made at their graves more agreeable, and do they attract them rather than otherwise."
"Prayer is an invocation that attracts spirits, you very well know. Prayer has greater action inasmuch as it is fervent and sincere; before a venerated tomb the thought is more concentrated: the preservation of relics is a testimony of affection for the spirit, to which he is always sensible. It is always the thought that acts on the spirit, and not the material object; these objects have more influence on him who prays, by fixing his attention, than on the spirit."
9. "According to that, the belief in haunted places would not appear to be absolutely false?"
"We have said that some spirits can be attracted by material things; they can be so by certain places, where they seem to choose their dwelling, till the circumstances that led them there are at an end."
11 What are the circumstances that might lead them there?"
"Their sympathy for some of the persons there, or their desire to communicate with them. Yet their intentions are not always so praiseworthy: when they are bad spirits, they may wish to execute vengeance on certain persons of whom they have cause of complaint. The sojourn in an especial place may be for some a punishment inflicted on them, — especially if they have committed a crime there, — in order that they may have this crime constantly before their eyes."
10. "Are places always haunted by their former inhabitants?"
"Sometimes, but not always; for if the former inhabitant is an elevated spirit, he cares no more for his terrestrial dwelling than for his body. The spirits who haunt certain places have often no other motive than caprice; at least, if they are not attracted thither by their sympathy for certain persons."
"Can they remain there to protect a person, or his family?"
"Assuredly, if they are good spirits; but in this case, they never manifest their presence by disagreeable things." ii. "Is there anything real in the history of the 'White Lady '?"
"It is a tale drawn from a thousand facts that are true."
12. "Is it rational to fear places haunted by spirits?" "No; the spirits who haunt certain places, and make a racket there, seek rather to amuse themselves at the expense of credulity and cowardice than to do evil. Besides, remember, there are spirits everywhere, and wherever you may be, you have them constantly at your side, even in the most peaceable houses. They appear to haunt certain houses only because they find an occasion to manifest their presence."
13. "Is there any means of expelling them?"
"Yes; but most often the means used attract, instead of removing, them. The best means to drive away bad spirits is to attract the good. Draw good spirits to you by doing as much good as possible, and the bad will go away; for the good and the bad are incompatible. Be always good, and you will always have good spirits at your side."
"Yet there are many good persons subject to the torments of bad spirits."
"If these persons are really good, it may be only a trial to exercise their patience, and make them still better: but, believe me, it is not those who talk most of virtue who have most of it. He who possesses real qualities is often ignorant of them himself, or does not speak of them."
14. "What must be believed with regard to the efficacy of exorcism to drive away bad spirits from haunted places?"
"Have you ever seen this means succeed? Have you not, on the contrary, seen the racket redoubled after the ceremony of exorcism! They are amused at being taken for the devil."
44 Spirits who do not come with an evil intention may also manifest their presence by noise, and even by making themselves visible, but they never make a troublesome racket. They are often suffering spirits, whom you can soothe by praying for them; at other times they are benevolent spirits, who wish to prove to you that they are near you; or they may be light, frolicsome spirits. As the noisy, troublesome spirits are almost always those who are amusing themselves, the best thing to do is to laugh at them: they will become tired if they see they can neither terrify nor annoy you. (See Chapter V., Spontaneous Physical Manifestations^)
The above explanations show that there are spirits who are attached to certain localities, and remain there from preference, but that they do not need to manifest their presence by obvious effects. Any place whatever may be the abiding-place, either forced or from predilection, of a spirit, even a bad one, without hi^ ever producing any manifestation.
The spirits who are attached to localities, or to material things, are never superior spirits, but, without being superior, they may neither be wicked nor have any evil intention; they are even, sometimes, companions more useful than injurious, for if they are interested in persons, they can protect them.
Gross, Frivolous, Serious, or Instructive Communications.
133- We have said that every effect that reveals in its cause an act of free will, however insignificant the act may be, gives assurance by that of an intelligent cause. Thus a simple movement of a table, answering our thought, or showing an intentional character, may be considered an intelligent manifestation. If the result were limited to that, it would always be something to give proof that there is, in these phenomena, more than a purely material action; but its practical utility would be, for us, null, or at least very restricted; it is quite otherwise when this intelligence acquires a development which permits a regular exchange and connection of thoughts; no longer, then, simple manifestations, but veritable communications. By the means now used, they can be obtained as extended, as explicit, and as rapid as those we maintain with men.
If the infinite variety existing among spirits, under the double view of intelligence and morality, has been thoroughly considered, according to the spirit scale (Livre des E sprits, No. ioo), the difference that must exist in their communications may be readily conceived; they must reflect the elevation or the lowness i78 of their ideas, their knowledge and their ignorance, their vices and their virtues; in a word, they should no more resemble each other than those of men, from the savage to the most enlightened European. All the shades they present may be grouped in four principal categories, according to their most prominent characteristics; they are, gross, frivolous, serious, or instructive.