LITMIR.BIZ

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go by without gesture, and without speech, so that no conclusions as to the inner happenings can afterwards be drawn from the external appearances. S. W. is almost totally amnesic for the automatic phenomena during ecstasy as far as they come within the territory of the new personalities of her ego. Of all the other phenomena, such as loud talking, babbling, etc., which are directly connected with her own ego she usually has a clear remembrance. But in every case there is complete amnesia only during the first few minutes after the ecstasy. Within the first half-hour, during which there usually prevails a kind of semi-somnambulism with a dreamlike manner, hallucinations, etc., the amnesia gradually disappears, whilst fragmentary memories emerge of what has occurred, but in a quite irregular and arbitrary fashion.

      The later séances were usually begun by our hands being joined and laid on the table, whereon the table at once began to move. Meanwhile S. W. gradually became somnambulic, took her hands from the table, lay back on the sofa, and fell into the ecstatic sleep. She sometimes related her experiences to us afterwards, but showed herself very reticent if strangers were present. After the very first ecstasy she indicated that she played a distinguished rôle among the spirits. She had a special name, as had each of the spirits; hers was Ivenes; her grandfather looked after her with particular care. In the ecstasy with the flower-vision we learnt her special secret, hidden till then beneath the deepest silence. During the séances in which her spirit spoke she made long journeys, mostly to relatives, to whom she said she appeared, or she found herself on the Other Side, in "That space between the stars which people think is empty, but in which there are really very many spirit-worlds." In the semi-somnambulic state which frequently followed her attacks, she once described, in peculiar poetic fashion, a landscape on the Other Side, "a wondrous, moon-lit valley, set aside for the races not yet born." She represented her somnambulic ego as being almost completely released from the body. It is a fully-grown but small, black-haired woman, of pronounced Jewish type, clothed in white garments, her head covered with a turban. She understands and speaks the language of the spirits, "for spirits still, from old human custom, do speak to one another, although they do not really need to, since they mutually understand one another's thoughts." She "does not really always talk with the spirits, but just looks at them, and so understands their thoughts." She travels in the company of four or five spirits, dead relatives, and visits her living relatives and acquaintances in order to investigate their life and their way of thinking; she further visits all places which lie within the radius of these spectral inhabitants. From her acquaintanceship with Kerner's book, she discovered and improved upon the ideas of the black spirits who are kept enchanted in certain places, or exist partly beneath the earth's surface (compare the "Seherin von Prevorst"). This activity caused her much trouble and pain; in and after the ecstasy she complained of suffocating feelings, violent headache, etc. But every fortnight, on Wednesdays, she could pass the whole night in the garden on the Other Side in the company of holy spirits. There she was taught everything concerning the forces of the world, the endless complicated relationships and affinities of human beings, and all besides about the laws of reincarnation, the inhabitants of the stars, etc. Unfortunately only the system of the world-forces and reincarnation achieved any expression. As to the other matters she only let fall disconnected observations. For example, once she returned from a railway journey in an extremely disturbed state. It was thought at first something unpleasant had happened, till she managed to compose herself, and said, "A star-inhabitant had sat opposite to her in the train." From the description which she gave of this being, I recognised a well-known elderly merchant I happened to know, who has a rather unsympathetic face. In connection with this experience she related all kinds of peculiarities of these star-dwellers; they have no god-like souls, as men have, they pursue no science, no philosophy, but in technical arts they are far more advanced than men. Thus on Mars a flying-machine has long been in existence; the whole of Mars is covered with canals, these canals are cleverly excavated lakes and serve for irrigation. The canals are quite superficial; the water in them is very shallow. The excavating caused the inhabitants of Mars no particular trouble, for the soil there is lighter than the earth's. The canals are nowhere bridged, but that does not prevent communication, for everything travels by flying-machine. Wars no longer occur on the stars, for no differences of opinion exist. The star-dwellers have not human bodies, but the most laughable ones possible, such as one would never imagine. Human spirits who are allowed to travel on the Other Side may not set foot on the stars. Equally, wandering star-dwellers may not come to the earth, but must remain at a distance of twenty-five metres above the earth's surface. Should they transgress they remain in the power of the earth, and must assume human bodies, and are only set free again after their natural death. As men, they are cold, hard-hearted, cruel. S. W. recognises them by a singular expression in which the "Spiritual" is lacking, and by their hairless, eyebrowless, sharply-cut faces. Napoleon was a star-dweller.

      In her journeys she does not see the places through which she hastens. She has a feeling of floating, and the spirits tell her when she is at the right spot. Then, as a rule, she only sees the face and upper part of the person to whom she is supposed to appear, or whom she wishes to see. She can seldom say in what kind of surroundings she sees this person. Occasionally she saw me, but only my head without any surroundings. She occupied herself much with the enchanting of spirits, and for this purpose she wrote oracular sayings in a foreign tongue, on slips of paper which she concealed in all sorts of queer places. An Italian murderer, presumably living in my house, and whom she called Conventi, was specially displeasing to her. She tried several times to cast a spell upon him, and without my knowledge hid several papers about, on which messages were written; these were later found by chance. One such, written in red ink, was as follows:

      Conventi

      Marche. 4 govi

      Ivenes.

      Conventi, go

      orden, Astaf

      vent.

      Gen palus, vent allis

      ton prost afta ben genallis.

      

      Unfortunately, I never obtained any interpretation of this. S. W. was quite inaccessible in this matter. Occasionally the somnambulic Ivenes speaks directly to the public. She does so in dignified fashion, rather precociously, but she is not wearisomely unctuous and impossibly twaddling as are her two guides; she is a serious, mature person, devout and pious, full of womanly tenderness and great modesty, always yielding to the judgments of others. This expression of plaintive emotion and melancholy resignation is peculiar to her. She looks beyond this world, and unwillingly returns to reality; she bemoans her hard lot, and her unsympathetic family surroundings. Associated with this there is something elevated about her; she commands her spirits, despises the twaddling chatter of Gerbenstein, consoles others, directs those in distress, warns and protects them from dangers to body and soul. She is the intermediary for the entire intellectual output of all manifestations, but she herself ascribes it to the direction of the spirits. It is Ivenes who entirely controls S. W.'s semi-somnambulic state.

      In semi-somnambulism S. W. gave some of those taking part in the séances the opportunity to compare her with the "Seherin von Prevorst" (Prophetess of Prevorst). This suggestion was not without results. S. W. gave hints of earlier existences which she had already lived through, and after a few weeks she suddenly disclosed a whole system of reincarnations, although she had never before mentioned anything of the kind. Ivenes is a spiritual being who is something more than the spirits of other human beings. Every human spirit must incorporate himself twice in the course of the centuries. But Ivenes must incorporate herself at least once every two hundred years; besides herself only two other persons have participated in this fate, namely, Swedenborg and Miss Florence Cook (Crookes's famous medium). S. W. calls these two personages her brother and sister. She gave no information about their pre-existences. In the beginning of the nineteenth century Ivenes was Frau Hauffe, the Prophetess of Prevorst; at the end of the eighteenth century, a clergyman's wife in central Germany (locality unknown). As the latter she was seduced by Goethe and bore him a child. In the fifteenth century she was a Saxon countess, and had the poetic name of Thierfelsenburg. Ulrich von Gerbenstein is a relative from that line. The interval of 300 years, and her adventure with Goethe, must be atoned for by the sorrows of the Prophetess of Prevorst. In the thirteenth century she was a noblewoman of Southern France, called de Valours, and was burnt as a witch.

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