The trade of raising spirits has probably existed at all times in which superstition has been sufficiently prevalent to make such a practice a source of power or of profit, and nations—the most polished as well as the most barbarous—have admitted the claims of persons who professed to be able to control spirits. One of the most graphic illustrations of an incantation for evoking spirits is in connection with the appearance of the shade of Darius in the ‘PersÆ’ of Æschylus, which is very nobly given. After receiving news of the great defeat of her son Xerxes at Salamis, Atossa has prepared the requisite offerings to the dead—milk from a white cow, honey, water from a pure fountain, unadulterated wine, olives, and flowers—and she instructs the ancient counsellors of the deceased king to evoke his shade. They who form the tragic chorus commence an incantation from which we quote the following:

The incantation is successful, but Darius assures his friends that exit from below is far from easy, and that the subterranean gods are far more willing to take than to let go. Indeed, the raising of spirits was a trick of magic much in use in ancient times, and the scene that took place at Endor when Saul had recourse to a professor of the art is familiar to all. The Egyptian magicians, Simon Magus, and Elymas the sorcerer, all, it is said, exhibited such corporeal deceptions. Tertullian, in his tract ‘De Anima,’ inquires whether a departed soul, either at his own will, or in obedience to the command of another, can return from the ‘Inferi‘? After discussing the subject, he sums up thus: ‘If certain souls have been recalled into their bodies by the power of God, as manifest proof of His prerogative, that is no argument that a similar power should be conferred on audacious magicians, fallacious dreamers, and licentious poets.’

Among certain Australian tribes the necromants are called Birraark. It is said that a Birraark was supposed to be initiated by the ‘mrarts’ (ghosts) when they met him wandering in the bush. It was from the ghosts that he obtained replies to questions concerning events passing at a distance, or yet to happen, which might be of interest or moment to his tribe. An account of a spiritual sÉance in the bush is given in ‘Kamilaroi and Kurnai’ (p. 254): ‘The fires were let down; the Birraark uttered the cry “Coo-ee” at intervals. At length a distant reply was heard, and shortly afterwards the sound as of persons jumping on the ground in succession. A voice was then heard in the gloom asking in a strange intonation, “What is wanted?” At the termination of the sÉance, the spirit voice said, “We are going.” Finally, the Birraark was found in the top of an almost inaccessible tree, apparently asleep.’

In Japan, ghosts can be raised in various ways. One mode is to ‘put into an andon’ (a paper lantern in a frame) ‘a hundred rushlights, and repeat an incantation of a hundred lines. One of these rushlights is taken out at the end of each line, and the would-be ghost-seer then goes out in the dark with one light still burning, and blows it out, when the ghost ought to appear. Girls who have lost their lovers by death often try that sorcery.’[164]

Shakespeare has several allusions to the popular belief of certain persons being able to exorcise, or raise, spirits, and he represents Ligarius, in ‘Julius CÆsar’ (iv. 2) as saying:

In days gone by, it would seem, numerous formalities were observed by the person whose object was to ‘constrain’ some spirit to appear before him. It was necessary to fix upon a spot proper for such a purpose, ‘which had to be either in a subterranean vault hung round with black, and lighted by a magical torch, or else in the centre of some thick wood or desert, or upon some extensive unfrequented plain, where several roads met, or amidst the ruins of ancient castles, abbeys, monasteries, &c., or amongst the rocks on the sea-shore, in some private detached churchyard, or any other solemn melancholy place, between the hours of twelve and one in the morning, either when the moon shone very bright, or else when the elements were disturbed with storms of thunder, lightning, wind, and rain, for in these places, times, and seasons it was contended that spirits could with less difficulty manifest themselves to mortal eyes, and continue visible with the least pain in this elemental external world.’[165] Great importance was attached to the magic circle in the invocation of spirits, the mode of procedure being thus: ‘A piece of ground was usually chosen, nine feet square, at the full extent of which parallel lines were drawn, one within the other, having sundry crosses and triangles described between them, close to which was formed the first or outer circle; then, about half a foot within the same, a second circle was described, and within that another square correspondent to the first, the centre of which was the spot where the master and associate were to be placed. The vacancies formed by the various lines and angles of the figure were filled up by the holy names of God, having crosses and triangles described between them.... The reason assigned for the use of circles was, that so much ground being blessed and consecrated by such holy words and ceremonies as they made use of in forming it, had a secret force to expel all evil spirits from the bounds thereof, and being sprinkled with pure sanctified water, the ground was purified from all uncleanness; besides, the holy names of God being written over every part of it, its force became so powerful that no evil spirits had ability to break through it, or to get at the magician and his companion, by reason of the antipathy in nature they bore to these sacred names. And the reason given for the triangles was, that if the spirit was not easily brought to speak the truth, they might by the exorcist be conjured to enter the same, where, by virtue of the names of the essence and divinity of God, they could speak nothing but what was true and right.’[166] We are further informed, that if the ghost of a deceased person was to be raised, the grave had to be resorted to at midnight, when a special form of conjuration was deemed necessary; and there was another for ‘any corpse that hath hanged, drowned, or otherwise made away with itself.’ And in this case, it is added, ‘the conjurations are performed over the body, which will at last arise, and, standing upright, answer with a faint and hollow voice the questions that are put to it.’

The mode of procedure as practised in Scotland was thus. The haunted room was made ready. He ‘who was to do the daring deed, about nightfall entered the room, bearing with him a table, a chair, a candle, a compass, a crucifix if one could be got, and a Bible. With the compass he cast a circle on the middle of the floor, large enough to hold the chair and the table. He placed within the circle the chair and the table, and on the table he laid the Bible and the crucifix beside the lighted candle. If he had not a crucifix, then he drew the figure of a cross on the floor within the circle. When all this was done, he seated himself on the chair, opened the Bible, and waited for the coming of the spirit. Exactly at midnight the spirit came. Sometimes the door opened slowly, and there glided in noiselessly a lady sheeted in white, with a face of woe, and told her story to the man on his asking her in the name of God what she wanted. What she wanted was done in the morning, and the spirit rested ever after. Sometimes the spirit rose from the floor, and sometimes came forth from the wall. One there was who burst into the room with a strong bound, danced wildly round the circle, and flourished a long whip round the man’s head, but never dared to step within the circle. During a pause in his frantic dance he was asked, in God’s name, what he wanted. He ceased his dance and told his wishes. His wishes were carried out, and the spirit was in peace.’[167]

In Wraxall’s ‘Memoirs of the Courts of Berlin, Dresden, Warsaw, and Vienna’[168] there is an amusing account of the raising of the ghost of the Chevalier de Saxe. Reports had been circulated that at his palace at Dresden there was secreted a large sum of money, and it was urged that if his spirit could be compelled to appear, that interesting secret might be extorted from him. Curiosity, combined with avarice, accordingly prompted his principal heir, Prince Charles, to try the experiment, and on the appointed night, Schrepfer was the operator in raising the apparition. He commenced his proceedings by retiring into a corner of the gallery, where, kneeling down with many mysterious ceremonies, he invoked the spirit to appear. At length a loud clatter was heard at all the windows on the outside, resembling more the effect produced by a number of wet fingers drawn over the edge of glasses than anything else to which it could well be compared. This sound announced the arrival of the good spirits, and was shortly followed by a yell of a frightful and unusual nature, which indicated the presence of malignant spirits. Schrepfer continued his invocations, when ‘the door suddenly opened with violence, and something that resembled a black ball or globe rolled into the room. It was enveloped in smoke or cloud, in the midst of which appeared a human face, like the countenance of the Chevalier de Saxe, from which issued a loud and angry voice, exclaiming in German, “Carl, was wollte du mit mich?”—Charles, what would thou do with me?’ By reiterated exorcisms Schrepfer finally dismissed the apparition, and the terrified spectators dispersed, fully convinced of his magical powers.[169] Roscoe has given an interesting account[170] of Benvenuto Cellini’s experiences of raising spirits by incantation, but the Sicilian priest who acquainted him with the mysteries of his art of necromancy, as it has been remarked, had far greater knowledge of ‘chemistry and pharmacy than he required for his thurible or incense pot.’ His accomplices, of course, could see and report sights of any wonderful kind. Those who penetrate into ‘magic circles may expect startling sights, overpowering smells, strange sounds, and even demoniacal dreams.’ Instances, it is stated, are recorded of many who perished by raising up spirits, particularly ‘Chiancungi,’ the famous Egyptian fortune-teller, who was so famous in England in the seventeenth century. He undertook for a wager to raise up the spirit ‘Bokim,’ and having described the circle, he seated his sister Napula by him as his associate. ‘After frequently repeating the form of exorcism, and calling upon the spirit to appear, and nothing as yet answering his demand, they grew impatient of the business, and quitted the circle; but it cost them their lives, for they were instantaneously seized and crushed to death by that infernal spirit, who happened not to be sufficiently constrained till that moment to manifest himself to human eyes.’

Among the many curious stories told of ghost-raising may be mentioned a somewhat whimsical one related by a correspondent of a Bradford paper, who tells how, in his youthful days, he assisted in an attempt to raise the ghost of the wicked old squire of Calverley Hall. ‘About a dozen scholars,’ to quote his words, ‘used to assemble close to the venerable church of Calverley, and then put their hats and caps on the ground, in a pyramidal form. Then taking hold of each other’s hands, they formed a “magic circle,” holding firmly together, and making use of an old refrain:

Whilst this incantation was going on, crumbs of bread mixed with pins were strewn on the ground, the lads meanwhile tramping round in the circle with a heavy tread. Some of the more venturesome boys had to go round to each of the church doors, and whistle aloud through the keyholes, repeating the magic couplet which their comrades in the circle were chanting. But, at this critical point, a pale and ghostly figure was expected to appear, and, on one occasion, some kind of apparition is said to have issued forth from the church, the lads in their terrified haste making their escape as quickly as they could.’

In the search after the philosopher’s stone, and elixir of life, the most revolting ingredients were turned to use, such as blood and dead men’s bones, but occasionally with unexpected results. On one occasion, for instance, three alchemists obtained some earth mould from St. Innocent’s Church, Paris, thinking that from it might be extracted the philosopher’s stone. But, after subjecting it to distillation, they perceived in their receivers forms of men produced which caused them to desist from their labours. The Paris Institute took up the matter, and the result of their inquiries appears in the ‘Miscellanea Curiosa.’ An abstract of one of these French documents was published by Dr. Ferrier in the ‘Manchester Philosophical Transactions,’ which we quote below:

‘A malefactor was executed, of whose body a grave physician got possession for the purpose of dissection. After disposing of the other parts of the body, he ordered his assistant to pulverise a part of the cranium, which was a remedy at that time administered in dispensaries. The powder was left in a paper on the table in the museum, where the assistant slept. About midnight he was awakened by a noise in the room, which obliged him to rise immediately. The noise continued about the table without any visible agent, and at length he traced it to the powder, in the midst of which he now beheld, to his unspeakable dismay, a small head, with large eyes, staring at him. Presently two branches appeared, which formed into arms and hands. Next the ribs became visible, which were soon clothed with muscles and integuments. Next the lower extremities sprouted out, and, when they appeared perfect, the puppet (for his size was small) reared himself on his feet; instantly his clothes came upon him, and he appeared in the very cloak he wore at his execution. The affrighted spectator, who stood hitherto mumbling his prayers with great application, was simply awe-struck; but still greater was his bewilderment when the apparition planted himself in his way, and after divers fierce looks and threatening gestures, opened the door and went out. No doubt the powder was missing next day.’

A similar strange experience is recorded by Dr. Webster in his book on witchcraft, on the authority of Dr. Flud, the facts of which were thus:

‘A certain chemical operator, named La Pierre, received blood from the hands of a certain bishop to operate upon, which he, setting to work upon the Saturday, did continue it for a week, with divers degrees of fire. But about midnight the Friday following, this artificer, lying in a chamber next to his laboratory, betwixt sleeping and waking, heard a horrible noise like unto the lowing of kine or the roaring of a lion; and continuing quiet, after the ceasing of the sound in the laboratory, the moon being at the full, and by shining enlightening the chamber, suddenly, betwixt himself and the window he saw a thick little cloud condensed into an oval form, which after, by little and little, did seem completely to put on the shape of a man, and making another and sharp clamour did suddenly vanish. And not only some noble persons in the next chambers, but also the host and his wife, lying in a lower room of the house, and also the neighbours dwelling on the opposite side of the street, did distinctly hear the bellowing as well as the voice, and some of them were awakened with the vehemence thereof. But the artificer said that in this he found solace, because the bishop from whom he had it did admonish him that if any of them from whom the blood was extracted should die in the time of its putrefaction, his spirit was wont often to appear to the sight of the artificer with perturbation. Also forthwith, upon the Saturday following, he took the retort from the furnace and broke it with the slight stroke of a little key, and there, in the remaining blood, found the perfect representation of a human head, agreeable in face, eyes, nostrils, mouth, and hairs, that were somewhat thin and of a golden colour.’ Webster adds: ‘There were many ocular witnesses, as the noble person Lord of Bourdalone, the chief secretary to the Duke of Guise, and he (Flud) had this relation from the Lord of Menanton, living in that house at the same time, from a certain doctor of physic, from the owner of the house, and many others.’

In recent years the so-called spiritualism has attracted much attention, and ‘as of old, men live now in habitual intercourse with the spirits of the dead.... The spirits of the living as well as of the dead, the souls of Strauss and Carl Vogt as well as of Augustine and Jerome, are summoned by mediums to distant spirit-circles.’[171] But for further information on this subject reports of the Psychical Research Society should be consulted.[172]