Women's Short Fictions: A Nineteenth-Century Online Anthology--return to Index



The Seeress of Prevorst

by Margaret Fuller (1810-1850)



Introduction by K.L. Nichols


"I find not in your theory room enough for the lyric inspirations, or the mysterious whispers of life," explains Margaret Fuller to an Emersonian figure in an omitted passage in the "Seeress of Prevorst" story (reproduced below) found in Chapter 5 of Summer on the Lakes, in 1843, Fuller's journal of her travels to the Wisconsin Territory published in 1844.


According to Fuller, the Seeress of Prevorst was a European mystic who, in her anorexic trances, could hear those "whispers" from the world of spirit as she hovered on the borderline between life and death.  Thus, her life held great fascination for Fuller and others interested in Spiritualism and Transcendental beliefs about the correspondences between the material and spiritual worlds.  The Seeress, with one foot in each world, was viewed as a valid testimony to the truth of a continuing spiritual existence--a truth others had to take on faith only.


In later passages, not included here, Fuller contrasts the physically debilitating spirituality of the Seeress with the physically robust but spiritually unawakened lives of the hardy westerners she met on her travels.  How to achieve a balance between the two is one of the issues she struggles with in her search for the possibilities of a female spirituality and self-reliance independent of the culturally-restricted myths of nineteenth-century subordinated womanhood.


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The Seeress of Prevorst


by Margaret Fuller



At Milwaukie, as at Chicago, are many pleasant people, drawn together from all parts of the world. A resident here would find great piquancy in the associations,--those he met having such dissimilar histories and topics. And several persons I saw evidently transplanted from the most refined circles to be met in this country. There are lures enough in the West for people of all kinds;--the enthusiast and the cunning man; the naturalist, and the lover who needs to be rich for the sake of her he loves.


The torrent of emigration swells very strongly towards this place. During the fine weather, the poor refugees arrive daily, in their national dresses, all travel-soiled and worn. The night they pass in rude shantees, in a particular quarter of the town, then walk off into the country--the mothers carrying their infants, the fathers leading the little children by the hand, seeking a home where their hands may maintain them.


One morning we set off in their track, and travelled a day's journey into this country,--fair, yet not, in that part which I saw, comparable, in my eyes, to the Rock River region. It alternates rich fields, proper for grain, with oak openings, as they are called; bold, various and beautiful were the features of the scene, but I saw not those majestic sweeps, those boundless distances, those heavenly fields; it was not the same world. . . .


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. . . Returning to Milwaukie much fatigued, I entertained myself for a day or two with reading. The book I had brought with me was in strong contrast with the life around me. Very strange was this vision of an exalted and sensitive existence, which seemed to invade the next sphere, in contrast with the spontaneous, instinctive life, so healthy and so near the ground I had been surveying. This was the German book entitled:


Die Scherin yon Prevorst.--Eröffnungen über das innere Leben des Menschen und über das hereinragen einer Geisterwelt in die unsere. Mitgetheilt von Justintis Kerner.


The Seeress of Prevorst.--Revelations concerning the inward life of man, and the projection of a world of spirits into ours, communicated by Justinus Kerner.


This book, published in Germany some twelve years since, and which called forth there plenteous dews of admiration, as plenteous hail-storms of jeers and scorns, I never saw mentioned till some year or two since, in any English publication. Then a playful, but not sarcastic account of it, in the Dublin Magazine, so far excited my curiosity that I procured the book intending


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to read it so soon as I should have some leisure days, such as this journey has afforded.


Dr. Kerner, its author, is a man of distinction in his native land, both as a physician and a thinker, though always on the side of reverence, marvel, and mysticism. He was known to me only through two or three little poems of his in Catholic legends, which I much admired for the fine sense they showed of the beauty of symbols.


He here gives a biography, mental and physical, of one of the most remarkable cases of high nervous excitement that the age, so interested in such, yet affords, with all its phenomena of clairvoyance and susceptibility of magnetic influences. I insert some account of this biography at the request of many who have been interested by slight references to it. . . .


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. . . Aside from Löwenstein, a town of Wirtemberg, on mountains whose highest summit is more than


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eighteen hundred feet above the level of the sea, lies in romantic seclusion, surrounded on all sides by woods and hills, the hamlet of Prevorst.


Its inhabitants number about four hundred and fifty, most of whom support themselves by wood-cutting, and making charcoal, and collecting wood seed.


As is usual with those who live upon the mountains, these are a vigorous race, and generally live to old age without sickness. Diseases that infest the valley, such as ague, never touch them; but they are subject in youth to attacks upon the nerves, which one would not expect in so healthy a class. In a town situated near to, and like Prevorst, the children were often attacked with a kind of St. Vitus's dance. They would foresee when it would seize upon them, and, if in the field, would hasten home to undergo the paroxysms there. From these they rose, as from magnetic sleep, without memory of what had happened.


Other symptoms show the inhabitants of this region very susceptible to magnetic and sidereal influences.


On this mountain, and indeed in the hamlet of Prevorst, was, in 1801, a woman born, in whom a peculiar inner life discovered itself from early childhood. Frederica Hauffe, whose father was gamekeeper of this district of forest, was, as the position and solitude of her birthplace made natural, brought up in the most simple manner. In the keen mountain air and long winter cold, she was not softened by tenderness either as to dress or bedding, but grew up lively and blooming; and while her brothers and


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sisters, under the same circumstances, were subject to rheumatic attacks, she remained free from them. On the other hand, her peculiar tendency displayed itself in her dreams. If anything affected her painfully, if her mind was excited by reproof, she had instructive warning, or prophetic dreams.


While yet quite young, her parents let her go, for the advantages of instruction, to her grand-father, Johann Schmidgall, in Löwenstein.


Here were discovered in her the sensibility to magnetic and ghostly influences, which, the good Kerner assures us, her grand-parents deeply lamented, and did all in their power to repress. But, as it appears that her grandfather, also, had seen a ghost, and there were evidently legends in existence about the rooms in which the little Frederika saw ghosts, and spots where the presence of human bones caused her sudden shivering, we may be allowed to doubt whether indirect influence was not more powerful than direct repression upon these subjects.


There is the true German impartiality with regard to the scene of appearance for these imposing visiters; sometimes it is "a room in the Castle of Löwenstein, long disused," à la Radcliffe, sometimes "a deserted kitchen."


This "solemn, unhappy gift," brought no disturbance to the childish life of the maiden, she enjoyed life with more vivacity than most of her companions. The only trouble she had was the extreme irritability of the optic nerve, which, though without inflammation of the eyes, sometimes confined her to a solitary chamber. "This," says Dr. K. "was probably a


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sign of the development of the spiritual in the fleshly eye."


Sickness of her parents at last called her back to the lonely Prevorst, where, by trouble and watching beside sick beds, her feelings were too much excited, so that the faculty for prophetic dreams and the vision of spirits increased upon her.


From her seventeenth to her nineteenth year, when every outward relation was pleasant for her, this inward life was not so active, and she was distinguished from other girls of her circle only by the more intellectual nature, which displayed itself chiefly in the eyes, and by a greater liveliness which, however, never passed the bounds of grace and propriety.


She had none of the sentimentality so common at that age, and it can be proved that she had never an attachment, nor was disappointed in love, as has been groundlessly asserted.


In her nineteenth year, she was by her family betrothed to Herr H. The match was desirable on account of the excellence of the man, and the sure provision it afforded for her comfort through life.


But, whether from presentiment of the years of suffering that were before her, or from other hidden feelings, of which we only know with certainty that, if such there were, they were not occasioned by another attachment, she sank into a dejection, inexplicable to her family; passed whole days in weeping; scarcely slept for some weeks, and thus the life of feeling which had been too powerful in her childhood was called up anew in full force.


On the day of her solemn betrothal, took place,


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also, the funeral of T, the preacher of Oberstenfeld, a man of sixty and more years, whose preaching, instruction, and character, (he was goodness itself,) had had great influence upon her life. She followed the dear remains, with others, to the church-yard. Her heart till then so heavy, was suddenly relieved and calmed, as she stood beside the grave. She remained there long, enjoying her new peace, and when she went away found herself tranquil, but indifferent to all the concerns of this world. Here began the period, not indeed as yet of sickness, but of her peculiar inward life, which knew afterward no pause.


Later, in somnambulic state, she spoke of this day in the following verses. The deceased had often appeared to her as a shape of light, protecting her from evil spirits.


(These are little simple rhymes; they are not worth translating into verse, though, in the original, they have a childish grace.)


What was once so dark to me,

I see now clearly.

In that day

When I had given in marriage myself away,


I stood quite immersed in thee,

Thou angel figure above thy grave mound.

Willingly would I have exchanged with thee,

Willingly given up to thee my earthly luck,

Which those around praised as the blessing of heaven.


I prayed upon thy grave

For one blessing only,


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That the wings of this angel

Might henceforward

On the hot path of life,

Waft around me the peace of heaven.

There standest thou, angel, now; my prayer was heard.


She was, in consequence of her marriage, removed to Kürnbach, a place on the borders of Würtemberg and Baden. Its position is low, gloomy, shut in by hills; opposite in all the influences of earth and atmosphere to those of Prevorst and its vicinity.


Those of electrical susceptibility are often made sick or well by change of place. Papponi, (of whom Amoretti writes,)a man of such susceptibility, was cured of convulsive attacks by change of place. Pennet could find repose while in one part of Calabria, only by wrapping himself in all oil-cloth mantle, thus; as it were, isolating himself. That great sense of sidereal and imponderable influences, which afterward manifested itself so clearly in the Seherin, probably made this change of place very unfavorable to her. Later, it appeared, that the lower she came down from the hills, the more she suffered from spasms, but on the heights her tendency to the magnetic state was the greatest.


But also mental influences were hostile to her. Already, withdrawn from the outward life, she was placed, where, as consort and housekeeper to a laboring man, the calls on her care and attention were incessant. She was obliged hourly to forsake her inner home, to provide for an outer, which did not correspond with it.


She bore this seven months, though flying to solitude,


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whenever outward relations permitted. But longer it was not possible to conceal the inward verity by an outward action, "the body sank beneath the attempt, and the spirit took refuge in the inner circle."


One night she dreamed that she awoke and found the dead body of the preacher T. by her side; that at the same time her father, and two physicians were considering what should be done for her in a severe sickness. She called out that "the dead friend would help her; she needed no physician." Her husband, hearing her cry out in sleep, woke her.


This dream was presage of a fever, which seized her next morning. It lasted fourteen days with great violence, and was succeeded by attacks of convulsion and spasm. This was the beginning of that state of bodily suffering and mental exaltation in which she passed the remaining seven years of her life.


She seems to have been very injudiciously treated in the first stages of her illness. Bleeding was resorted to, as usual in cases of extreme suffering where the nurses know not what else to do, and, as usual, the momentary relief was paid for by an increased nervousness, and capacity for suffering.


Magnetic influences from other persons were of frequent use to her, but they were applied without care as to what characters and constitutions were brought into connexion with hers, and were probably in the end just as injurious to her as the loss of blood. At last she became so weak, so devoid of all power in herself, that her life seemed entirely dependent on artificial means and the influence of other men.


There is a singular story of a woman in the neighborhood,


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who visited her once or twice, apparently from an instinct that she should injure her, and afterwards, interfered in the same way, and with the same results, in the treatment of her child.


This demoniacal impulse and power, which were ascribed to the Canidias of ancient superstition, may be seen subtly influencing the members of every-day society. We see persons led, by an uneasy impulse, towards the persons and the topics where they are sure they can irritate and annoy. This is constantly observable among children, also in the closest relations between grown up people who have not yet the government of themselves, neither are governed by the better power.


There is also an interesting story of a quack who treated her with amulets, whose parallel may be found in the action of such persons in common society. It is an expression of the power that a vulgar and self-willed nature will attain over one delicate, poetical, but not yet clear within itself; outwardly it yields to a power which it inwardly disclaims.


A touching little passage is related of a time in the first years, when she seemed to be better, so much so as to receive an evening visit from some female friends. They grew merry and began to dance; she remained sad and thoughtful. When they stopped, she was in the attitude of prayer. One of her intimates, observing this, began to laugh. This affected her so much, that she became cold and rigid like a corpse. For some time they did not hear her breathe, and, when she did, it was with a rattling noise. They applied mustard poultices, and used foot and hand baths; she was


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brought back to life, but to a state of great suffering.


She recognized as her guardian spirit, who sometimes magnetized her or removed from her neighborhood substances that were hurtful to her, her grandmother; thus coinciding with the popular opinion that traits reappear in the third generation.


Now began still greater wonders; the second sight, numerous and various visits from spirits and so forth.


The following may be mentioned in connection with theories and experiments current among ourselves.


"A friend, who was often with her at this time, wrote to me (Kerner): When I, with my finger, touch heron the forehead between the eyebrows, she says each time something that bears upon the state of my soul. Some of these sentences I record.


"Keep thy soul so that thou mayst bear it in thy hands."


"When thou comest into a world of bustle and folly, hold the Lord fast in thy heart."


"If any seek to veil from thee thy true feeling, pray to God for grace."


"Permit not thyself to stifle the light that springs up within thyself."


"Think often of the cross of Jesus; go forth and embrace it."


"As the dove found a resting-place in Noah's ark, so wilt thou, also, find a resting-place which God has appointed for thee."



When she was put under the care of Kerner, she


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had been five years in this state, and was reduced to such weakness, that she was, with difficulty, sustained from hour to hour.


He thought at first it would be best to take no notice of her magnetic states and directions, and told her he should not, but should treat her with regard to her bodily symptoms, as he would any other invalid.


"At this time she fell every evening into magnetic sleep, and gave orders about herself; to which, however, those round her no longer paid attention.


I was now called in. I had never seen this woman, but had heard many false or perverted accounts of her condition. I must confess that I shared the evil opinion of the world as to her illness; that I advised to pay no attention to her magnetic situation, and the orders she gave in it; in her spasms, to forbear the laying of hands upon her; to deny her the support of persons of stronger nerves; in short, to do all possible to draw her out of the magnetic state, and to treat her with attention, but with absolutely none but the common medical means.


These views were shared by my friend, Dr. Off, of Löwenstein, who continued to treat her accordingly. But without good results. Hemorrhage, spasms, night-sweats continued. Her gums were scorbutically affected, and bled constantly; she lost all her teeth. Strengthening remedies affected her like being drawn up from her bed by force; she sank into a fear of all men, and a deadly weakness. Her death was to be wished, but it came not. Her relations, in despair, not knowing themselves what they could do


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with her, brought her, almost against my will, to me at Weinsburg.


She was brought hither an image of death, perfectly emaciated, unable to raise herself. Every three or four minutes, a teaspoonful of nourishment must be given her, else she fell into faintness or convulsion. Her somnambulic situation alternated with fever, hemorrhage, and night-sweats. Every evening, about seven o'clock, she fell into magnetic sleep. She then spread out her arms, and found herself, from that moment, in a clairvoyant state; but only when she brought them back upon her breast, did she begin to speak. (Kerner mentions that her child, too, slept with its hands and feet crossed.) In this state her eyes were shut, her face calm and bright. As she fell asleep, the first night after her arrival, she asked for me, but I bade them tell her that I now, and in future, should speak to her only when awake.


After she awoke, I went to her and declared, in brief and earnest terms, that I should pay no attention to what she said in sleep, and that her somnambulic state, which had lasted so long to the grief and trouble of her family, must now come to an end. This declaration I accompanied by an earnest appeal, designed to awaken a firm will in her to put down the excessive activity of brain that disordered her whole system. Afterwards, no address was made to her on any subject when in her sleep-waking state. She was left to lie unheeded. I pursued a homoeopathic treatment of her case. But the medicines constantly produced effects opposite to what I expected. She now suffered less from spasm and somnambulism,


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but with increasing marks of weakness and decay. All seemed as if the end of her sufferings drew near. It was too late for the means I wished to use. Affected so variously and powerfully by magnetic means in the first years of her illness, she had now no life more, so thoroughly was the force of her own organization exhausted, but what she borrowed from others. In her now more infrequent magnetic trance, she was always seeking the true means of her cure. It was touching to see how, retiring within herself, she sought for help. The physician who had aided her so little with his drugs, must often stand abashed before this inner physician, perceiving it to be far better skilled than himself."


After some weeks forbearance, Kerner did ask her in her sleep what he should do for her. She prescribed a magnetic treatment, which was found of use. Afterwards, she described a machine, of which there is a drawing in this book, which she wished to have made for her use; it was so, and she derived benefit from it. She had indicated such a machine in the early stages of her disease, but at that time no one attended to her. By degrees she grew better under this treatment, and lived at Weinsberg, nearly two years, though in a state of great weakness, and more in the magnetic and clairvoyant than in the natural human state.


How his acquaintance with her affected the physician, he thus expresses:


"During those last months of her abode on the earth, there remained to her only the life of a sylph. I have been interested to record, not a journal of her


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sickness, but the mental phenomena of such an almost disembodied life. Such may cast light on the period when also our Psyche may unfold her wings, free from bodily bonds, and the hindrances of space and time. I give facts; each reader may interpret them in his own way.


The manuals of animal magnetism and other writings have proposed many theories by which to explain such. All these are known to me. I shall make no reference to them, but only, by use of parallel facts here and there, show that the phenomena of this case recall many in which there is nothing marvellous, but which are manifestly grounded in our common existence. Such apparitions cannot too frequently, if only for moments, flash across that common existence, as electric lights from the higher world.


Frau H. was, previous to my magnetic treatment, in so deep a somnambulic life, that she was, in fact, never rightly awake, even when she seemed to be; or rather, let us say, she was at all times more awake than others are; for it is strange to term sleep this state which is just that of the clearest wakefulness. Better to say she was immersed in the inward state.


In this state and the consequent excitement of the nerves, she had almost wholly lost organic force, and received it only by transmission from those of stronger condition, principally from their eyes and the ends of the fingers. The atmosphere and nerve communications of others, said she, bring me the life which I need; they do not feel it; these effusions on which I live, would flow from them and be lost, if my nerves


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did not attract them; only in this way can I live.


She often assured us that others did not suffer by loss of what they imparted to her; but it cannot be denied that persons were weakened by constant intercourse with her, suffered from contraction in the limbs, trembling, &c. They were weakened also in the eyes and pit of the stomach. From those related to her by blood, she could draw more benefit than from others, and, when very weak, from them only; probably on account of a natural affinity of temperament. She could not bear to have around her nervous and sick persons; those from whom she could gain nothing made her weaker.


Even so it is remarked that flowers soon lose their beauty near the sick, and suffer peculiarly under the contact or care of some persons.


Other physicians, beside myself, can vouch that the presence of some persons affected her as a pabulum vitæ, while, if left with certain others or alone, she was sure to grow weaker.


From the air, too, she seemed to draw a peculiar ethereal nourishment of the same sort; she could not remain without an open window in the severest cold of winter.1


The spirit of things, about which we have no perception, was sensible to her, and had influence on her; she showed this sense of the spirit of metals, plants, animals, and men. Imponderable existences,



1 Near us, this last winter, a person who suffered, and finally died, from spasms like those of the Seherin, also found relief from having the windows open, while the cold occasioned great suffering to his attendants.


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such as the various colors of the ray, showed distinct influences upon her. The electric fluid was visible and sensible to her when it was not to us. Yea! what is incredible! even the written words of men she could discriminate by touch.1


These experiments are detailed under their several heads in the book.


From her eyes flowed a peculiar spiritual light which impressed even those who saw her for a very short time. She was in each relation more spirit than human.


Should we compare her with anything human, we would say she was as one detained at the moment of dissolution, betwixt life and death; and who is better able to discern the affairs of the world that lies before, than that behind him.


She was often in situations when one who had, like her, the power of discerning spirits, would have seen her own free from the body, which at all times enveloped it only as a light veil. She saw herself often out of the body; saw herself double. She would say, "I seem out of myself, hover above my body, and think of it as something apart from myself. But it is not a pleasant feeling, because I still sympathize with my body. If only my soul were bound more firmly to the nerve-spirit, it might be bound more closely with the nerves themselves; but the bond of my nerve-spirit is always becoming looser."


She makes a distinction between spirit as the pure intelligence; soul, the ideal of this individual man; and nerve-spirit, the dynamic of his temporal existence.



1 Facts of the same kind are asserted of late among ourselves, and believed, though "incredible."


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Of this feeling of double identity, an invalid, now wasting under nervous disease, often speaks to me. He has it when he first awakes from sleep. Blake, the painter, whose life was almost as much a series of trances as that of our Seherin, in his designs of the Resurrection, represents spirits as rising from, or hovering over, their bodies in the same way.


Often she seemed quite freed from her body, and to have no more sense of its weight.


As to artificial culture, or dressing, (dressur,) Frau H. had nothing of it. She had learned no foreign tongue, neither history, nor geography, nor natural philosophy, nor any other of those branches now imparted to those of her sex in their schools. The Bible and hymn-book were, especially in the long years of her sickness, her only reading: her moral character was throughout blameless; she was pious without fanaticism. Even her long suffering, and the peculiar manner of it, she recognized as the grace of God; as she expresses in the following verses:


Great God! how great is thy goodness,

To me thou hast given faith and love,

Holding me firm in the distress of my sufferings.


In the darkness of my sorrow,

I was so far led away,

As to beg for peace in speedy death.


But then came to me the mighty strong faith;

Hope came; and came eternal love;

They shut my earthly eyelids.

When, O bliss!


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Dead lies my bodily frame,

But in the inmost mind a light burns up,

Such as none knows in the waking life.

Is it a light? no! but a sun of grace!


Often in the sense of her sufferings, while in the magnetic trance, she made prayers in verse, of which this is one:


Father, hear me!

Hear my prayer and supplication.

Father, I implore thee,

Let not thy child perish!

Look on my anguish, my tears.


Shed hope into my heart, and still its longing,

Father, on thee I call; have pity!

Take something from me, the sick one, the poor one.


Father, I leave thee not,

Though sickness and pain consume me.

If I the spring's light,

See only through the mist of tears,

Father, I leave thee not.


These verses lose their merit of a touching simplicity in an unrhymed translation; but they will serve to show the habitual temper of her mind.


"As I was a maker of verses," continues Dr. Kerner, "it was easy to say, Frau H. derived this talent from my magnetic influence; but she made these little verses before she came under my care." Not without deep significance was Apollo distinguished as being at once the God of poesy, of prophecy, and the


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medical art. Sleep-waking develops the powers of seeing, healing, and poesy. How nobly the ancients understood the inner life; how fully is it indicated in their mysteries?


I know a peasant maiden, who cannot write, but who, in the magnetic state, speaks in measured verse.


Galen was indebted to his nightly dreams for a part of his medical knowledge.


The calumnies spread about Frau H. were many and gross; this she well knew. As one day she heard so many of these as to be much affected by them, we thought she would express her feelings that night in the magnetic sleep, but she only said "they can affect my body, but not my spirit." Her mind, raised above such assaults by the consciousness of innocence, maintained its tranquillity and dwelt solely on spiritual matters.


Once in her sleep-waking she wrote thus:


When the world declares of me

Such cruel ill in calumny,

And to your ears it finds a way,

Do you believe it, yea or nay?


I answered:


To us thou seemest true and pure,

Let others view it as they will;

We have our assurance still

If our own sight can make us sure.


People of all kinds, to my great trouble, were always pressing to see her. If we refused them access


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to the sick room, they avenged themselves by the invention of all kinds of falsehoods.


She met all with an equal friendliness, even when it cost her bodily pain, and those who defamed her, she often defended. There came to her both good and bad men. She felt the evil in men clearly, but would not censure; lifted up a stone to cast at no sinner, but was rather likely to awake, in the faulty beings she suffered near her, faith in a spiritual life which might make them better.


Years before she was brought to me, the earth, with its atmosphere, and all that is about and upon it, human beings not excepted, was no more for her. She needed, not only a magnetizer, not only a love, an earnestness, an insight, such as scarce lies within the capacity of any man, but also what no mortal could bestow upon her, another heaven, other means of nourishment, other air than that of this earth. She belonged to the world of spirits, living here herself, as more than half spirit. She belonged to the state after death, into which she had advanced more than half way.


It is possible she might have been brought back to an adaptation for this world in the second or third year of her malady; but, in the fifth, no mode of treatment could have effected this. But by care she was aided to a greater harmony and clearness of the inward life; she enjoyed at Weinsberg, as she after said, the richest and happiest days of this life, and to us her abode here remains a point of light.


As to her outward form, we have already said it seemed but a thin veil about her spirit. She was


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little, her features of an oriental cast, her eye had the penetrating look of a seer's eye, which was set off by the shade of long dark eyelashes. She was a light flower that only lived on rays.


Eschenmayer writes thus of her in his "Mysteries."


"Her natural state was a mild, friendly earnestness, always disposed to prayer and devotion; her eye had a highly spiritual expression, and remained, notwithstanding her great sufferings, always bright and clear. Her look was penetrating, would quickly change in the conversation, seem to give forth sparks, and remain fixed on some one place,--this was a token that some strange apparition fettered it,--then would she resume the conversation. When I first saw her, she was in a situation which showed that her bodily life could not long endure, and that recovery to the common natural state was quite impossible. Without visible derangement of the functions, her life seemed only a wick glimmering in the socket. She was, as Kerner truly describes her, like one arrested in the act of dying and detained in the body by magnetic influences. Spirit and soul seemed often divided, and the spirit to have taken up its abode in other regions, while the soul was yet bound to the body."


I have given these extracts as being happily expressive of the relation between the physician and the clairvoyant, also of her character.


It seems to have been one of singular gentleness, and grateful piety, simple and pure, but not at all one from which we should expect extraordinary development of brain in any way; yet the excitement of her temperament from climate, scenery, the influence


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of traditions which evidently flowed round her, and a great constitutional impressibility did develop in her brain the germs both of poetic creation and science. . . .


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. . . In short, were this biography of no other value, it would be most interesting as showing how the floating belief of nations, always no doubt shadowing forth in its imperfect fashion the poetic facts with their scientific exposition, is found to grow up anew in a simple, but high-wrought nature.


The fashioning spirit, working upwards from the clod to man, proffers as its last, highest essay, the brain of man. In the lowest zoöphyte it aimed at this; some faint rudiments may there be discerned: but only in man has it perfected that immense galvanic battery that can be loaded from above, below, and around;--that engine, not only of perception, but of conception and consecutive thought,--whose right hand is memory, whose life is idea, the crown of nature, the platform from which spirit takes wing.


Yet, as gradation is the beautiful secret of nature, and the fashioning spirit, which loves to develop and transcend, loves no less to moderate, to modulate, and harmonize, it did not mean by thus drawing man onward to the next state of existence, to destroy his fitness for this. It did not mean to destroy his sympathies with the mineral, vegetable, and animal realms, of whose components he is in great part composed; which were the preface to his being, of whom he is to take count, whom he should govern as a reasoning head of a perfectly arranged body. He was meant to be the historian, the philosopher, the poet, the king of this world, no less than the prophet of the next.


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[Page 160]


These functions should be in equipoise, and when they are not, when we see excess either on the natural (so called as distinguished from the spiritual,) or the spiritual side, we feel that the law is transgressed. And, if it be the greatest sorrow to see brain merged in body, to see a man more hands or feet than head, so that we feel he might, with propriety, be on all fours again, or even crawl like the serpent; it is also sad to see the brain, too much excited on some one side, which we call madness, or even unduly and prematurely, so as to destroy in its bloom, the common human existence of the person, as in the case before us, and others of the poetical and prophetical existence.


We would rather minds should foresee less and see more surely, that death should ensue by gentler gradation, and the brain be the governor and interpreter, rather than the destroyer, of the animal life. But, in cases like this, where the animal life is prematurely broken up, and the brain prematurely exercised, we may as well learn what we can from it, and believe that the glimpses thus caught, if not as precious as the full view, are bright with the same light, and open to the same scene.


There is a family character about all the German ghosts. We find the same features in these stories as in those related by Jung Stilling and others. They bear the same character as the pictures by the old masters, of a deep and simple piety. She stands before as, this piety, in a full, high-necked robe, a simple, hausfrauish cap, a clear, straightforward blue eye. These are no terrible, gloomy ghosts with


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[Page 161]


Spanish mantle or Italian dagger. We feel quite at home with them, and sure of their good faith. . . .


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[ Omitted: Pages 162-163 ]


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[Page 164]


. . . The glances at the spirit-world have none of that large or universal significance, none of that value from philosophical analogy, that is felt in any picture by Swedenborg, or Dante, of permanent relations. The mind of the forester's daughter was exalted and rapidly developed; still the wild cherry tree bore no orange; she was not transformed into a philosophic or poetic organization.


Yet many of her untaught notions remind of other seers of a larger scope. She, too, receives this life as one link in a long chain; and thinks that immediately after death, the meaning of the past life Will appear to us as one word. . . .


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[Page 165]


Certainly, I think he would be dull, who could see no meaning or beauty in the history of the forester's daughter of Prevorst. She lived but nine-and-twenty years, yet, in that time, had traversed a larger portion of the field of thought than all her race before, in their many and long lives.


Of the abuses to which all these magical implements are prone, I have an instance, since leaving Milwaukie, in the journal of a man equally sincere, but not equally inspired, led from Germany hither by signs and wonders, as a commissioned agent of Providence, who, indeed, has arranged every detail of his life with a minuteness far beyond the promised care of the sparrow. He props himself by spiritual aid from a maiden now in this country, who was once an attendant on the Seeress, and who seems to have caught from her the contagion of trance, but not its revelations.


Do not blame me that I have written so much about Germany . . . , while you were looking for news of the West. Here, on the pier, I see disembarking the Germans, the Norwegians, the Swedes, the Swiss. Who knows how much of old legendary lore, of modern wonder, they have already planted amid the Wisconsin forests? Soon, soon their tales of the origin of things, and the Providence which rules them, will be so mingled with those of the Indian, that the very oak trees will not know them apart,--will not know whether itself be a Runic, a Druid, or a Winnebago oak.


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[Page 166]


Some seeds of all growths that have ever been known in this world might, no doubt, already be found in these Western wilds, if we had the power to call them to life. . . .



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