"But how does not believing in them help me?"

In Wolf Hall, Hilary Mantel uses a startlingly successful description that I recall her using before: she writes that Cromwell's adopted son Richard is "rinsed with relief" on learning that he won't be marrying into the Boleyn family. She had used a variation on that phrase before, in her memoir, Giving Up the Ghost (2003), describing herself as "rinsed with nausea" on seeing a devil, or some force of pure evil, in her backyard as a girl.

I've never encountered that construction in any other writer's work, but it has now become a permanent part of my mental makeup, for it describes the sensation so perfectly--that inescapably liquid release of chemicals that accompanies, and helps us interpret, sudden, overwhelming changes in the world before us. We can feel their very movement as they course through our bodies, a cocktail of complicated feelings and sensations in their wake.

"Rinsed with fear" would seem a particularly suitable way to imagine an encounter with a ghost: it is as if at the very moment when the sight before us should be calling into question all our assumptions about the inextricable link between the corporeal and the incorporeal self, the body--with its flood of adrenaline, its horripilations, its shivers, the whole mess of reactions that Dickens located in "an agreeable creeping up our back"--is forcing us to acknowledge that for now, at least, we are here in a physical body, and its processes are the movements of our minds and emotions, whatever contrary evidence that thing in the doorway may be offering.

Which is, ultimately, what's so scary about the idea of seeing a ghost: not what it may do, but merely that it is, and the challenge that offers to our daily rationality. Which brings me to Kafka, and a passage from his story "Unhappiness" that I found in D. J. Enright's Oxford Book of the Supernatural (1994):

"What can I do?" I said. "I've just had a ghost in my room."

"You say that with the same sort of distaste as if you'd found a hair in your soup."

"You jest. Mark my words, though: a ghost is a ghost."

"Very true. But what if one doesn't believe in ghosts in the first place?"

"You don't think I believe in ghosts, do you? But how does not believing in them help me?"

"Very simple. You no longer need be frightened when a ghost actually appears."

"Yes, but that's only the incidental fear. The actual fear is fear of what causes the phenomenon. And that fear there's no getting rid of."

And now to crawl under the covers and not emerge for any sound that's not clearly made by a cat. A living, familiar cat, that is.

Ghosts, part 2

I wrote the preceding post when I was only a little way into Hilary Mantel's memoir, Giving Up the Ghost. Finishing it didn't force me to revise my opinion of the book—it continued to be enthralling—but it did force me to revise my opinion of the ghosts and presences that feature in it. When Mantel is nearly eight years old, she tells of seeing . . . something . . . in the backyard:

I am playing near the house, near the back door. Something makes me look up: some shift of the light. My eyes are drawn to a spot beyond the yard, beyond its gate, a spot in the long garden. It is, let us say, some fifty yards away, among coarse grass, weeds, and bracken. I can’t see anything, not exactly see: except the faintest movement, a ripple, a disturbance of the air. I can sense a spiral, a lazy buzzing swirl, like flies; but it is not flies. There is nothing to see. There is nothing to smell. There is nothing to hear. But its motion, its insolent shift, makes my stomach heave. I can sense—at the periphery, the limit of all my senses—the dimensions of the creature. It is as high as a child of two. Its depth is a foot, fifteen inches. The air stirs around it, invisibly. I am cold, and rinsed by nausea. I cannot move. I am shaking; as if pinned to the moment. I cannot wrench my gaze away. I am looking at a space occupied by nothing. It has no edges, no mass, no dimension, no shape except the formless; it moves. I beg it, stay away, stay away. Within the space of a thought it is inside me, and has set up a sick resonance within my bones and in all the cavities of my body.

I pluck my eyes away. It is like plucking them out of my head. Grace runs away from me, runs out of my body like liquid from a corpse.

Mantel never is able to explain the sighting, even to herself, beyond calling it a mistaken glimpse of a pure evil humans are not intended to see, the horror stays with her, is still with her. Her powers of description are so strong—“rinsed by nausea,” “a sick resonance”—that it’s not hard to believe.

By focusing on these poorly understood presences, I’m probably not being fair to Giving Up the Ghost overall—it’s about far more than that. It’s emotional and impressionistic, but it’s also deeply thoughtful and packed with interesting details about life in postwar England, an honest groping for the truth of Mantel’s life and the complicated interplay of illness, sexism, class, and personal choice that have made her who she is. Knowledge of it will infect—and inflect—all her novels, which I now feel compelled to read.

Oh, and a side note: Saturday was the one-year anniversary of this blog. 148 posts. Goodness. Thanks for reading.

Ghosts

From Macbeth, Act 3, Scene IV

MACBETH
Prithee, see there! behold! look! lo!
how say you?
Why, what care I? If thou canst nod, speak too.
If charnel-houses and our graves must send
Those that we bury back, our monuments
Shall be the maws of kites.

GHOST OF BANQUO vanishes

English writers toss out references to ghosts with remarkable casualness; they seem to take the default position that they will be believed when they talk about hauntings—the opposite, I would argue, of the position Americans and American writers take. Ghosts are around, the body of literature seems to say; sometimes people see them. There's no controversy. I suppose that if your national history is one of knights and ladies and dank castles, ghosts come naturally—though I would also expect that if your national history included the largely ignored story of the extermination of the ten million people who were living in the land when your forebears arrived, you would have quite a few ghost stories, of an extremely unpleasant variety.

Yet it is England, not America, that is rich with ghosts. And, unlike the ghost of Banquo (which, understandably, greatly frightens Macbeth just by his appearance), most of the ghosts I've come across in English novels—and especially in English memoirs—are unthreatening, ordinary, even quotidian. Penelope Fitzgerald, for example, tells of Keats's ghost haunting the then-pastoral village of Hampstead when she was a girl, and in her novel The Bookshop (1978) a ghost troubles the heroine, though never in a particularly menacing way. Anthony Powell, in his memoir, To Keep the Ball Rolling (1983), mentions a ghost that haunted one of his childhood homes; that ghost, transmuted like all the facts of his life, appears in his fiction as the driver of a particularly vivid domestic scene. Rebecca West, in The Fountain Overflows (1957), a thinly veiled retelling of her childhood, includes ghosts, poltergeists, and magic, invisible horses. Unexplained presences manifest themselves here and there in Iris Murdoch's writing, and—perils of being away from my bookshelves!—I'm sure there are others I'm forgetting.

Halloween, of course, put me in mind of this topic, as I was reading ghost stories (of which the English are the masters (followed closely by the Japanese?)). And then I was thinking about William James (because of a new book on his paranormal researches), the first chapter of whose The Varieties of Religious Experience (1902) includes several stories of ghostly encounters that James collected. But it was Hilary Mantel who really brought it to a head, with the opening pages of her enthralling memoir, Giving Up the Ghost (2003):

About eleven o'clock, I see a flickering on the staircase. The air is still; then it moves. I raise my head. The air is still again. I know it is my stepfather's ghost coming down. Or, to put it in a way acceptable to most people, I "know" it is my stepfather's ghost.

I am not perturbed. I am used to "seeing" things that aren't there. Or—to put it in a way more acceptable to me—I am used to seeing things that "aren't there." It was in this house that I last saw my stepfather, Jack, in the early months of 1995: alive, in his garments of human flesh. Many times since then I have acknowledged him on the stairs.

She talks herself back from that certainty a bit, offering the reader a chance to believe her sightings are the result of migraines; but throughout the book, presences abound, flickering at the edge of consciousness like ideas too large and unwieldy for childhood apprehension. They aren't exactly benign, but Mantel gives the sense that their danger is more potential than actual, like the shadowy adult secrets that quietly define childhood.

Childhood is when I, too, reportedly saw a ghost. I have no memory of it, but I've been told by my parents, no wild-eyed new-agers they, that it happened when I was three or four, while our family was being given a tour of a house in Colonial Williamsburg. I turned to my mother and, pointing to the empty corner of a room and said, "Look, Mommy--there's a ghost." The guide blanched and told my parents that the house was rumored to be haunted.

From Hilary Mantel's Giving Up the Ghost (2003)

One night, I hear my mother and Jack, discussing. I am lurking in the cold Glass Place, coming in from the lavatory. "Well," she says, "so? So what do you think it is?" Her voice rises, in an equal blend of challenge, fear, and scorn. "What do you think it is? Ghosts?"