The Ghost World. Dyer Thomas Firminger Thiselton
In Grimm’s story of ‘The White and the Black Bride,’ the mother and sister push the true bride into the stream. At the same moment a snow-white swan is discovered swimming down the stream.
Swedish folk-lore tells us that the ravens which scream by night in forest swamps and wild moors are the ghosts of murdered men whose bodies have been hidden by their undetected murderers, and not had Christian burial. In Denmark the night-raven is considered an exorcised spirit, and there is said to be a hole in its left wing caused by the stake driven into the earth. Where a spirit has been exorcised, it is only through the most frightful swamps and morasses that it ascends, first beginning under the earth with the cry of ‘Rok! rok!’ then ‘Rok op! rok op!’ and when it has thus come forth, it flies away screaming ‘Hei! hei! he! – i!’ When it has flown up it describes a cross, but one must take care, it is said, not to look up when the bird is flying overhead, for he who sees through the hole in its wing will become a night-raven himself, and the night-raven will be released. This ominous bird is ever flying towards the east, in the hope of reaching the Holy Sepulchre, for when it arrives there it will find rest.95 Then there is the romantic Breton ballad of ‘Lord Nann and the Korrigan,’ wherein it is related how —
It was a marvel to see, men say,
The night that followed the day,
The lady in earth by her lord lay,
To see two oak trees themselves rear,
From the new made grave into the air;
And on their branches two doves white,
Who there were hopping, gay and light,
Which sang when rose the morning ray,
And then towards heaven sped away.
In Mexico it is a popular belief that after death the souls of nobles animate beautiful singing birds, and certain North American Indian tribes maintain that the souls of their chiefs take the form of small woodbirds.96 Among the Abipones of Paraguay we are told of a peculiar kind of little ducks which fly in flocks at night-time, uttering a mournful tone, and which the popular imagination associates with the souls of those who have died. Darwin mentions a South American Indian who would not eat land-birds because they were dead men; and the Californian tribes abstain from large game, believing that the souls of past generations have passed into their bodies. The Içannas of Brazil thought the souls of brave warriors passed into lovely birds that fed on pleasant fruits; and the Tapuyas think the souls of the good and the brave enter birds, while the cowardly become reptiles. Indeed, the primitive psychology of such rude tribes reminds us how the spirit freed at death —
Fills with fresh energy another form,
And towers an elephant, or glides a worm;
Swims as an eagle in the eye of noon,
Or wails a screech-owl to the deaf cold moon.
It was also a belief of the Aztecs that all good people, as a reward of merit, were metamorphosed at the close of life into feathered songsters of the grove, and in this form passed a certain term in the umbrageous bowers of Paradise; while certain African tribes think that the souls of wicked men become jackals. The Brazilians imagined that the souls of the bad animated those birds that inhabited the cavern of Guacharo and made a mournful cry, which birds were religiously feared.
Tracing similar beliefs in our own country, may be compared the Lancashire dread of the so-called ‘Seven Whistlers,’ which are occasionally heard at night, and are supposed to contain the souls of those Jews who assisted at the Crucifixion, and in consequence of their wickedness were doomed to float for ever in the air. Numerous stories have been told, from time to time, of the appearance of these ‘Seven Whistlers,’ and of their being heard before some terrible catastrophe, such as a colliery explosion. A correspondent of ‘Notes and Queries’ relates how during a thunderstorm which passed over Kettering, in Yorkshire, on the evening of September 6, 1871, ‘on which occasion the lightning was very vivid, an unusual spectacle was witnessed. Immense flocks of birds were flying about, uttering doleful affrighted cries as they passed over the locality, and for hours they kept up a continual whistling like that made by sea-birds. There must have been great numbers of them, as they were also observed at the same time in the counties of Northampton, Leicester, and Lincoln. The next day, as my servant was driving me to a neighbouring village, this phenomenon of the flight of birds became the subject of conversation, and on asking him what birds he thought they were, he told me they were what were called the “Seven Whistlers,” and that whenever they were heard it was considered a sign of some great calamity, and that the last time he heard them was the night before the great Hartley Colliery explosion. He had also been told by soldiers, that if they heard them they always expected a great slaughter would take place soon. Curiously enough, on taking up the newspaper the following morning, I saw headed in large letters, “Terrible Colliery Explosion at Wigan,” &c.’ Wordsworth speaks of the ‘Seven Whistlers’ in connection with the spectral hounds of the wild huntsman:
He the seven birds hath seen that never part —
Seen the seven whistlers on their nightly rounds,
And counted them. And oftentimes will start,
For overhead are sweeping Gabriel’s hounds,
Doomed, with their impious lord, the flying hart
To chase for ever on ærial grounds.
A similar tradition prevails on the Bosphorus with reference to certain flocks of birds, about the size of a thrush, which fly up and down the Channel, and are never seen to rest on the land or water. These are supposed to be the souls of the damned, and condemned to perpetual motion. Among further instances of the same belief may be mentioned one current among the Manx herring fishermen, who, from time immemorial, have been afraid of going to sea without a dead wren, for fear of disasters and storms. The story goes that once upon a time ‘a sea spirit hunted the herring track, always attended by storms, but at last assumed the form of a wren, and flew away.’ Accordingly they believe that so long as they have a dead wren with them all is snug and safe. Similarly, in the English Channel a rustling, rushing sound is occasionally heard on the dark still nights of winter, and is called the herring spear, or herring piece, by the fishermen of Dover and Folkestone. But this strange sound is really caused by the flight of the little redwings as they cross the Channel on their way to warmer regions.
Stories of disembodied souls appearing as birds are very numerous. An old well-known Cornish legend tells how, in days of old, King Arthur was transformed into a chough, ‘its talons and beak all red with blood,’ denoting the violent end to which the celebrated chieftain came. In the same way a curious legend in Poland affirms that every member of the Herburt family assumes the form of an eagle after death, and that the eldest daughters of the Pileck line take the shape of doves if they die unmarried, of owls if they die married, and that they give previous notice of their death to every member of their race by pecking a finger of each. A wild song sung by the boatmen of the Molo, Venice, declares that the spirit of Daniel Manin, the patriot, is flying about the lagunes to this day in the shape of a beautiful white dove.97 There is the ancient Irish tradition that the first father and mother of mankind exist as eagles in the island of Innis Bofin, at the mouth of Killery Bay, in Galway; indeed, survivals of this old belief occur under all manner of forms. There is the popular legend of the owl and the baker’s daughter which Shakespeare has immortalised in ‘Hamlet’ (iv. 5), where Ophelia exclaims, ‘They say the owl was a baker’s daughter; Lord, we know what we are, but know not what we may be.’98 Gervase of Tilbury tells how the stork was formerly regarded as both bird and man, on account of which superstition it is carefully protected in Prussia from any kind of injury. The stork, too, is still held in superstitious dread by the Chinese, who, on the twenty-first day of the period of mourning for the dead, place three large paper birds resembling storks on high poles in front of the house of mourning. The birds are supposed to carry the soul of the deceased person to Elysium, and during the next three days
Henderson’s
See Dorman’s
Jones’
See Dasent’s