Fiends, Ghosts, and Sprites Part 8

"If it be demanded why I labour so much in the Trinity and Pa.s.sion of Christ to depaint in this chamber, this is the princ.i.p.al instance thereof; that at my last being hither committed"--(referring to his commitments for recusancy, which had been frequent)--"and I usually having my servants here allowed me, to read nightly an hour to me after supper, it fortuned that Fulcis, my then servant, reading in the "Christian Resolution," in the treatise of "Proof that there is a G.o.d, &c.," there was upon a wainscot table at that instant three loud knocks (as if it had been with an iron hammer) given; to the great amazing of me and my two servants, Fulcis and Nilkton."

Another example of early "spirit-rapping" is the celebrated ghost of "_Old Jeffreys_," at the Epworth Parsonage, during the childhood of the Revds. John and Charles Wesley.

The conception of a familiar correspondence between the spirit-world and man by means of knocks and raps is, however, an idea of modern times, and for which we are indebted to America, although it would seem that in 1835 we were on the eve of making this unenviable discovery in our own country, for the invisible cause of certain noisy disturbances in a house occupied by a Captain Molesworth at Trinity, near Edinburgh, in that year, would, it is a.s.serted, respond to a question by knocks, if it could be answered numerically; as, for example, "How many people are there in the room?" when it would answer by as many knocks. This so-called spirit seemed at times to be drumming a certain tune. The knocks in this case had some very intimate connection with a sick girl, a daughter of Captain Molesworth; for they accompanied her, and wherever she was there they prevailed most.

In 1846, or 1847, a house in the village of Hydesville, State of New York, America, was reported to be haunted by certain noises, as knockings on the doors, panels, floors, ceilings, &c., of which the source could not be ascertained; and chairs and tables were occasionally displaced, and crockery broken by some invisible power. When the noises and disturbances first commenced, it is stated that the house was occupied by a man named Weekman; but subsequently it pa.s.sed into the possession of a person called Fox, who had two daughters, Catherine and Margaretta, and during their residence in it, not only did the knockings and irregular motions of the furniture persist, but they increased in intensity, variety, and frequency of occurrence, and it was ascertained by the young women that the knocks would mimic sounds which they made, and even respond to questions put orally. A code of signals in the affirmative and negative was next arranged, and by going over the letters of the alphabet, and the affirmative signal duly occurring at certain letters, which were recorded, a system of correspondence was established with the invisible, but apparently intelligent, source of the disturbances. By this method it was ascertained that the cause of the noises, and other indications of invisible power, professed to be the spirit of a man named Charles Ryan, who, while in the flesh, had resided in that house; had been foully murdered there; the corpse interred in a certain part of the cellar; and had left a family of five children, all of whom were then alive. These revelations caused, as may well be imagined, a great sensation in the village, and, notwithstanding that no such person as Charles Ryan had ever lived there, or in that house, and that on searching the cellar carefully no remains of a corpse were found, the imposition and delusion was persisted in. It is scarcely necessary to add that as yet no one has come forward to claim kindred with the first of the disembodied spirits that held communication with man.

Several committees were appointed to investigate the matter, but they failed to ascertain the cause of the sounds, and by common consent, no natural cause being evident, it was a.s.sumed, _therefore_, that the cause was supernatural.

Subsequently, the Fox family removed to Rochester, and singular to say, the spirit-sounds followed them. Noises began also to be heard in other houses and towns, and it was soon found that many females, equally with the Misses Fox, possessed the power of communicating familiarly through the medium of sounds, with the spirit-world. In an almost incredibly brief s.p.a.ce of time, this delusion swept over the United States, and mult.i.tudes from all ranks and conditions of society gave in their accession to the system of belief into which it was quickly moulded.

Certain persons only were found to possess the power of summoning the spiritual knocks at pleasure; these were princ.i.p.ally females, and they were termed "_mediums_." The belief itself was spoken of under the simple term of "_Spirit-rapping_," and its advocates and believers as "_Rappers_," or "_Rappites_."

Each "medium," somehow or other, managed to interweave his or her own views with the spirit-revelations, and the spirits themselves did not hesitate in simple set phrase to give the lie to one another; consequently, the revelations and doctrines inculcated are somewhat varied and inconsistent. The most generally received doctrine at the present time may, however, be summed up as follows:--The "knocks,"

"raps," and other manifestations of invisible power, are caused by the spirits of the dead, who, by direct permission of the Almighty (according to the more religious), or by self-discovery on the part of the spirits (according to a statement made by the spirit of Benjamin Franklin), are enabled to communicate with their fellow-men by various sounds and exhibitions of physical power. This correspondence was permitted by G.o.d in consequence of the great advance which the Americans in particular, and mankind in general, had made towards perfection; and it is intimated that if the present rate of progression towards perfection continue, we shall soon be able to have intercourse by voice and sight with the spirit-world. As it is, certain persons possess these privileges in full, and the ma.s.s of Christians, _if believers_, have so grown in goodness that the religion of the present day--Biblical religion--is no longer needed, and Christianity is to be regarded as a state of probation that _was_ requisite to attain the perfection now arrived at; but this transition state being pa.s.sed, from the elevation of the spirit-world we can see that many of its doctrines form now a mighty and dangerous slough, in which we are in danger of being smothered.

The ideas entertained by mankind respecting spiritual existences are singularly incorrect; notwithstanding this, however, most of the spirits, as when in the body, entertain some peculiarity of doctrine, which shows that even in the "spheres" opinions are divided on this point. The most general opinion states that the spirit-world surrounds the earth, and is divided into seven spheres, which are subdivided into seven other spheres, and these again admit of still further division,--a geography evidently derived from Mahomedanism, and the old monkish legends of the septate division of h.e.l.l, purgatory, and paradise. In the first of the spheres the lowest orders of spirits reside. These form the most degraded cla.s.s of spirit-life, and are unhappy compared with those in the higher spheres; but the lowest degree of their unhappiness exceeds the highest degree of man's pleasures. Into this sphere pa.s.s all those who have had an unsatisfactory character on earth; while those who have been more correct in their conduct pa.s.s immediately into the sphere which approximates to their degree of goodness. The residence of any spirit in the lower spheres is not constant; for, exposed to heavenly influences, it goes on gradually improving, and as it sublimes, it ascends through the higher spheres, until at last the seventh sphere is attained, where it is fulfilled with bliss, and enters the presence of G.o.d. Hence we find St. Paul and Tom Paine, Calvin and Napoleon, Wesley and Sh.e.l.ley, united in friendly brotherhood. There is no h.e.l.l, such as is taught in the Scriptures, and no eternal punishment, and man carries into the spirit-world his pa.s.sions and propensities, and relative degrees of ignorance and knowledge. The spirit of Calvin stated that the spirits understood all languages intuitively; but this has been refuted by an immense majority of spirits, and it is certain that they know no other languages than those they were acquainted with on earth. Indeed, it is requisite to have rudimental education in our own language in heaven. "I have no friends to teach me how to spell," said a spirit named Jack Waters.

Another, named Frank Copland, was unable to make any satisfactory communication, from being "an illiterate youth" when he died; and the "medium" to whom this communication was made, kindly advised the spirit to get the soul of a deceased sister to teach him. He did so, and in three months it was ascertained that he had made very creditable progress in spelling, &c. The amus.e.m.e.nts of the "spirits" consist of music, concerts, dancing, card-playing, &c., and they live in a species of concubinage. They dress according to fancy, but the male spirits generally wear trousers, hats or turbans, and beards. They have also condescended to teach certain celestial architectural vagaries. They _lie_ like mortals, and coolly admit it; and it is occasionally necessary to put the spirits on oath! They are very liable to error, and the spirit of General Washington, equally careless of grammar and orthography, revealed, that they "many times make mistakes, and so we are called liars; but this is owing to our neglect of the records that are given us, and also to evel spirits; but we will try to be more careful or correct after we have becom more use to writing for our friends." The spirits speak with the utmost contempt and abhorrence of the religious beliefs of the present day, and regard the Bible as unfit for general perusal, from the errors (due to the translators) which it contains; and this a.s.sertion is fittingly crowned by the statement that it emanates under a special communication from St. Paul himself.

Notwithstanding the painful absurdity and frightful blasphemy of these doctrines (which satisfactorily show the cla.s.s of persons by whom the delusion is fostered, and the flagrant character of the imposition), clergymen, judges, and persons distinguished in literature have permitted themselves to be led away by the delusion, each establishing some conscientious clause or giving a peculiar phase to the belief, in order to exculpate themselves from the charge of contributing to some of the more outrageous dogmas of this strange delusion.

The phenomena which led to the delusion were sounds of various kinds and intensity, which were called up by the "medium" at will, apparently in various parts of the room in which the "_seances_" were held, but princ.i.p.ally beneath the table at which she sat; and the movement of certain articles of furniture. The intelligent correspondence with the "raps" (for the furniture-moving was merely indicative of the _power_ of the suppositious spirits) was by questions uttered audibly, mentally, or in writing, to which replies were given by repeated raps--an affirmative; or by silence--a negative; or the words of the response were spelled out by running over the alphabet--the affirmative knocks taking place when the finger or pencil rested on the letters required to form the sentence. Some more highly-gifted mediums, pervaded by a spiritual afflatus, were enabled to write the answers; and others shadowed them forth in dancing.

If we reflect for a moment upon the difficulty which most persons experience in detecting the direction and position of sounds, particularly when the mind is under the dominion of certain ideas, we may readily imagine how at the first the delusion of spirit-rapping obtained credence among the credulous and ignorant. It was, however, soon ascertained that an imposition was being practised; and very shortly after the development of the mania, a "medium" came forward and confessed the deception practised, and the mode in which she had carried it out. This "medium," named Mrs. Norman Culvers, had been taught the mode of deception by Margaretta Fox, one of the original "mediums;" and she stated that the raps were produced by the toes, the listener's mind being distracted by directing the attention, by a fixed gaze or otherwise, to certain parts of the room, from which he was instructed that the sounds came. By the confession of other "mediums," and by observation, it was ascertained that, in addition to the rapping by the toes, raps were produced by a lateral movement of the knee-joint, and the joints of the thumb and fingers (the "cracking" of the joints, a familiar phenomenon); by the action of the feet against the leg of the table, or by the movement of the soles of the shoes one against another; and lastly, by a hammer ingeniously fixed in the woodwork of the table.

It was further shown to demonstration, that in no case when the "mediums" were placed in positions where none of the before-mentioned methods of rapping could occur, did the raps take place; that in no case could the "spirits" reply correctly to a single question, when the querist, by an impa.s.sibility of countenance and scrupulous care over his actions, did not betray his thoughts, or indicate the letters const.i.tuting the words he required; and that the "spirits" might be led to answer the most absurd and incorrect questions, utterly unconscious of imposition or error.

Notwithstanding this exposure, the delusion is persisted in; and it is princ.i.p.ally maintained by the occasional correct replies which are given by the medium to questions of which none present could be acquainted with the answer, but the querist; and many men, even of considerable literary attainments, have been led into the delusion by this simple phenomenon alone.

A careful examination of the details of the spirit-communications, and the confessions of the mediums already alluded to, will show that in no case was there a correct response given to questions when precautions were taken to guard against the indication given by the countenance or by the actions to the medium, and even this was not sufficient to prevent a mult.i.tude of errors being fallen into.

The pure spirit-communications which have been received from the Apostles, Franklin, Washington, &c., vary according to the mediums to which they have been vouchsafed, and often flatly contradict each other; in itself a sufficient indication of the glaring character of the delusion.

Some, admitting the spiritual origin of the "raps" have gone a little further, and enunciated the opinion that the "rappings" occur through the influence of electricity or magnetism which the spirits wield; "and if," writes N. P. Willis, "disembodied spirits are still moving consciously among us, and have thus _found an agent at last--electricity--by which they can communicate with the world they have left_, it must soon, in the progressive nature of things, ripen to an intercourse between this and the spirit-world." Surely an electric condition that would cause sonorous "raps," and tables, chairs, &c., to dance jigs, and imitate ships tossed in a storm, would be within reach of the test of experiment. Such a test, however, has never been attempted; and thus it is men, even of high standing in literature, with the utmost coolness plunge into conjectures respecting the operations of forces of which they seem to be unacquainted even with the signification of the terms. For electricity and magnetism are no vague names, but terms applied to certain phenomena which are readily ascertained, and without the presence of which we are not justified in using them.

We have already sufficiently shown the illusions to which the sense of hearing is liable, and the influence they have had in the formation of the belief in spirit-rapping is evident. The disposition of the mind in contributing towards this and allied delusions requires a brief comment.

The substratum of superst.i.tion which is found to prevail more or less in most persons, is a never-failing source of delusion; and it is the groundwork upon which the impostor acts. Readily excited and brought into play by phenomena of which the origin is not palpably evident, it seizes with avidity upon doctrines which pander to its taste for mystery and wonder; and a suggestion, whether direct or implied, induces a condition of the mind that interposes an almost insuperable bar to the healthy action of the reason. This unconscious action of the mind, under the influence of leading ideas, is the prime foundation of those illusions of the senses of which we have ill.u.s.trations in the pseudo sciences of "mesmerism," "electro-biology," &c., all the phenomena of which may be produced by simply inducing certain trains of thought.

When Goethe represented Mephistopheles as saying--

"_Whispered suggestions_ are the devil's role,"

it was with a profound perception of the powerful influence they exercise in the creation of delusions.

The throngs which crowd around the table of the "medium," go pregnant with a desire to see a mystery, and filled with a vague fear of the supernatural influences to which they may be subjected. This is increased by the interval of from five minutes to half an hour which is allowed to intervene between the commencement of the _seance_, and the first "rap" from the spirits; and during this period the mind is kept to the utmost tension by listening, or is well exercised by attending to the anecdotes ill.u.s.trative of the power of the spirits which are detailed by the medium, and it is thus brought into the state that is requisite for the perfection of the delusion. In the condition of the mind thus induced, the medium has little difficulty in leading her credulous hearer to whatever length it may be desired, and a careful examination of the countenance and the hand will suffice for a correct response to the majority of the questions which may be proposed.

The want of discrimination of the facts from the theories invented to explain them, is another and great source of delusion; for the majority it suffices that if the "raps" occur, or the table moves, it is sufficiently demonstrative that it is by the influence of spirits; and it is a much less difficult matter to them to believe that the phenomena arises from supernatural than natural agency.

Certain luminous phenomena, phosph.o.r.escent flames, luminous clouds, glistening stars, &c., have been observed when the spirit-manifestations have occurred in profound darkness. These appearances were dependent upon a disordered condition of the eye, which will be fully dwelt upon in a subsequent part of this work.

The irregular and violent movements of the furniture which occurred when the _seances_ were held in _darkened_ apartments, were the result of the most palpable collusion. There were certain movements of the tables, however, around which the experimenters sat when eliciting the spirit-rappings, that could not be attributed to this source; and an examination of these motions showed that if several persons arranged themselves around a table, and rested their hands slightly upon it, after a longer or shorter period motion would occur, which was to a great extent under the control of the will, although the experimenters were not aware that they exerted any force whatever upon the table; and further, it was ascertained that a table thus set in motion would respond by rapping with the legs, to questions propounded to it, and that with a facility equal to the most perfect "medium."

This interesting phenomenon soon attracted considerable attention, for it was certain that neither collusion nor wilful deception were concerned in it; and it could be produced by persons who did not pretend to the character of "mediums;" indeed, out of a company of several individuals it was pretty certain that some could be found capable of inducing the phenomenon.

The "Rappites" looked upon it simply as another and more general manifestation of the spirit-world; others, imbued with the pseudo-scientific dogmas of animal magnetism, odylism, &c., sought an explanation in the principles of their respective theories; some regarded it as the result of Satanic agency; and lastly, those best capable of judging on the question, looked upon the motion as the result of muscular force exerted unconsciously by the experimenters, and in accordance with certain well-known laws of muscular and mental action.

The doctrine of Satanic agency has excited great attention in this country, from the fact of its being propounded and advocated by certain clergymen of our Established Church, who not content with regarding it as one of those "great wonders" which are to prelude the reign of Anti-christ, have even sought by this agency to verify the truths of the immortality of the soul, eternity, the existence of a h.e.l.l; thus seeking a confirmation of the Scripture from the devil himself, and comically identifying themselves with the principles so pithily expressed by Ralpho:--

"Those principles I've quoted late, Prove that the G.o.dly may allege For anything their privilege, And to the devil himself may go, If they have motives thereunto: For as there is a war between The dev'l and them, it is no sin If they, by subtle stratagem, Make use of him, as he does them."[56]

The answer to this explication, as well as to those other explications based on the doctrines of the "Rappites," and the principles of the pseudo-sciences, is found in the simple fact, that if care be taken to ascertain the sources of motion which arise from the experimenters themselves, and to obviate their influence in the experiment, neither movements nor responses occur; and by a careful examination of the conditions requisite for the perfection of the experiment, and an experimental ill.u.s.tration of them, we arrive at the conclusion that "table-moving" and "table-talking" are the result solely of muscular action exercised unconsciously under the influence of certain expectant ideas.

If we proceed in the examination of this question as in that of every other physical question, by seeking the conditions requisite for the fulfilment of the experiment, and examining their nature, we observe that the position of the persons who perform it is one that would give rise to certain easily understood and comprehensible results. The hands are placed upon the table in such a position that the experimenter exercises the least degree of pressure of which he can be conscious, and in this position they are kept for a longer or shorter period, but generally averaging from twenty to thirty minutes. Whether the individual be sitting or standing, the protracted exertion of the muscles to keep the hand in so constrained a position, gives rise to considerable fatigue, which is manifested by the usual painful sensations in the over-exercised parts; and these sensations have been sagely compared by the advocates of the pseudo-sciences to those experienced by electric or electro-magnetic currents. As the muscular fatigue and the painful state of tension into which the muscles are thrown increase, the sensations by which we judge of the amount of pressure exercised upon a given object diminishes, and unless the degree of pressure exercised is checked by information derived through some other sense, it goes on ever increasing in a direct ratio until the whole weight of the hand, the arm, and even the shoulders of the person so standing is unconsciously thrown upon the table, and a degree of force exercised, which is sufficient to induce the movements we witness in the table experimented on.

The inertia of the table is as thoroughly destroyed by the amount of force thus brought to bear upon it, as if a more intense force had acted momentarily. The period of suspense which occurs previous to the first movement taking place, is that during which the force communicated by the hand is equally diffused through the table, and the moment this happens, as no body can be set in motion until the motion has been imparted to every integral particle of that body, a slight additional force will be sufficient to overcome the resistence of surrounding media, and cause it to change its position. Hence a comparatively slight force exercised over a long period will not unfrequently induce effects equal to those caused by a greater degree of force exercised during a short period of time.

We often witness the practical application of this principle. If we observe two men endeavouring to move a railway carriage upon the line, we shall notice that they do not at the first exert all their strength in one powerful, and what would probably prove exhaustive and futile, effort, but placing their backs against the carriage, they will push with a continuous and gradually increasing effort for several seconds, or even longer, when a slight movement will be perceived in the carriage, and a slight additional exercise of force will set it in motion. So also, as we have seen in quarries, when several men have endeavoured to move a large ma.s.s of stone with a lever, they have not used one long and powerful effort, but a succession of slighter ones, until a tremulous motion has been seen in the ma.s.s, when by one exertion of force they have hurled it from its place.

The degree of pressure exercised by any given persons will be in the inverse ratio of the degree of control which they can exercise over the muscular system, and over their ideas; hence the phenomena of table-turning and table-talking are most fully developed by those who are possessed of but a low degree of volitional power, and in whom the pa.s.sions and emotions are paramount, as in young females, boys, or those who are influenced by certain dominant ideas: and as these conditions vary in different persons to an almost endless extent, it would follow that the power of exciting the movements of the table and responses, as well as the nature and degree of the responses, would vary in a similar degree, which is found to be the case; and the rule of response is, as one of the supporters of the Satanic theory (the Rev. N. S. G.o.dfrey) very navely remarks, "whatever the investigator wishes it to be."

The directive force in the phenomena of table-moving is derived from certain habitual actions of the muscles, as in the direction from right to left, from the customary use of the right hand; and the influence which our ideas exercise upon the muscular system, unwittingly and involuntarily on our part.

This, as well as the preceding remarks, are all capable of being experimentally ill.u.s.trated and demonstrated; and Professor Faraday,[57]

by a rigorous series of experiments, has shown that it is upon these principles that the phenomena depend.

By the use of a most ingenious and simple piece of mechanism connected with an index, he showed the extent to which we exercise a certain degree of force and directive power unconsciously, and the nature of this directive power; and the result was:--

"That when the parties saw the index it remained very steady; when it was hidden from them, or they looked away from it, it wavered about, though they believed that they always pressed directly downwards; and when the table did not move, there was still a resultant hand-force in the direction in which it was wished the table should move, which, however, was exercised quite unwittingly by the party operating. This resultant it is which, in the course of the waiting-time, while the fingers and hands become stiff, numb, and insensible by continued pressure, grows up to an amount sufficient to move the table or the substances pressed upon. But the most valuable effect of this test-apparatus is the corrective power it possesses over the mind of the table-turner. As soon as the index is placed before the most earnest, and they perceive--as in my presence they have always done--that it tells truly whether they are pressing downwards only or obliquely, then all effects of table-turning cease, even though the parties persevere, earnestly desiring motion, till they become weary and worn-out. No prompting or checking of the hand is heeded; _the power is gone_; and this only because the parties are made conscious of what they are really doing mechanically, and so are unable unwittingly to deceive themselves."

An experiment is familiar to many persons by which a ring, being suspended by means of a piece of thread to one of the fingers, may be caused to beat responses against a gla.s.s surface (as that of a tumbler), in answer to certain queries put audibly; or, if the ring be held by the questioner, it is requisite merely that the questions be conceived mentally. This, to many, a puzzling phenomenon is dependent upon precisely the same cause as "table-talking"--a movement caused by muscular action developed unconsciously under the influence of certain ideational states of the mind.

It is an interesting fact, that a species of divination is mentioned by Ammia.n.u.s Marcellinus, in which a ring, used after the above fashion, and a table, consecrated by mystic rites, were used. We are indebted to the Rev. J. W. Thomas, of Dewsbury, for the following quotation from the works of this author, who lived about the middle of the fourth century.

The quotation is taken from the first chapter of the twenty-ninth book ("Construximus, magnifici judices, ad cortinae similitudinem Delphicae,"

&c.):--

"n.o.ble judges, this unfortunate little table which you see, we constructed of laurel-rods with fearful rites (or ill-omened signs), after the likeness of the Delphic tripod; and (it having been) virtually consecrated with imprecations of mystic incantations (secret hymns), and many splendid and long-continued preparations, we at length used (_lit._ moved) it; and of using (moving) it, as often as it was consulted about secret things, this was the method. It was placed in the middle of a clean house, with a round plate made of divers metallic materials, correctly (_lit._ purely) put upon it, on whose extreme circ.u.mference the twenty-four letters of the alphabet were learnedly engraven, separated by s.p.a.ces accurately measured. A person [gifted] with ceremonial science stood at it, clothed in linen garments, his feet in linen socks, a wreath round his head, bearing branches of a lucky tree, a fortunate omen having been obtained from the deity who is the author of predictions, by hymns conceived (Apollo); weighing with scales a pensile ring, formed (or furnished) with very fine Carpathian thread, consecrated with mystic rites, which (or who) by distinct intervals falling by leaps on every letter retained, makes heroic verses agreeing with (or answering to) the interrogatories, to the completed numbers and metres, such as the Delphic ones are read, or those given by the oracles of the Branchidae. Thus then to those who inquired of us who should succeed to the present imperial government, for being swept in every part [as] it has been mentioned, and the ring leaping touched (went through) two syllables, T??; with the addition of the last letter (last additional letter), one present cried out 'Theodorus!' (as the name portended) by the decree of fate (by castal necessity)."

This paragraph embodies the defence of one Hilarius, who, together with a certain Patricius, was charged with having spread abroad prophecies adverse to the throne of the Emperor Valens.

A correspondent of "Notes and Queries" (Vol. IX., p. 201) quotes the following interesting pa.s.sage from the "Apologeticus" of Tertullian, cap. xxiii.: ("Porro si et magi phantasmata," &c.):--

"Moreover, if magical professors also exhibit phantoms and defame the souls of the departed; if they press oracles out of childrens' talk; if they play many miracles with mountebank tricks, and if they send dreams, having once the power a.s.sisting them, of inviting angels and demons, _by whom_, and she-goats, _and tables, they were accustomed to divine_; how much more, &c."

The correspondent remarks: "Here table-divination, by means of angels and demons, seems distinctly alluded to. How like the modern system! The context of this pa.s.sage, as well as the extract itself, will suggest singular coincidence between modern and ancient pretensions of this cla.s.s."

The sense of _touch_ rarely leads to illusions which are referred to the supernatural, except under the influence of powerful superst.i.tious feelings, when it is generally connected with illusions of the other senses.

The influence of fear in developing illusions of the senses of sight, hearing, and touch, has been well pourtrayed in Beaumont and Fletcher's comedy of "The Beggar's Bush" (Act V, Scene 1):