The Element Encyclopedia of Ghosts and Hauntings: The Complete A–Z for the Entire Magical World

BLACK SHUCK

Spectral dogs in general play a role in many haunting legends and it is reported that Sir Arthur Conan Doyle based his story The Hound of the Baskervilles on accounts of the Black Shuck legends.

Black Shuck is alleged to be a phantom dog in British folklore that has frequently been sighted in Norfolk, Suffolk, Essex and Devon. The common name of this ghostly animal varies according to locality: ‘Old Shuck’ (Norfolk), ‘Old Shock’ (Suffolk), ‘Yeth’ (Devon), ‘Pooka’ (Ireland), ‘Barguest’ (Yorkshire), to name but a few. His appearance is often considered a death omen.

The origins of Black Shuck remain shrouded in mystery, but the stories probably originated from the hound of the Viking raiders’ god Odin and from the Celtic legends of Arawn, whose hounds of hell searched for human souls. The name Black Shuck may have originated from a local word, shucky, meaning ‘shaggy’, or an Anglo-Saxon term scucca, meaning ‘satan’ or ‘demon’. Other local names have been ‘Galley Trot’, ‘Old Snarleyow’ and ‘Old Scarfe’.

Black Shuck is described as being black, and the size of a very large dog or even a small calf. It is reported to have large, saucer-shaped eyes of red or yellow. In some instances it has been reported as being headless or having just one large Cyclops-type eye and to wear a collar or chain, which rattles as it moves.

The hound is said to roam graveyards and lonely country roads, and on stormy nights its howling can be heard. It is believed to leave no footprints, but its icy breath can be felt. To see or even hear the phantom animal is thought to be a foreboding of misfortune, madness or death. In parts of Devon even speaking its name is thought to bring misfortune. In Suffolk, though, it is thought that Black Shuck is harmless as long as it is not bothered. In Cambridgeshire, Black Shuck is said to have favourite haunts along the banks of the river Ouse and in the flat landscape of the fens.

There is little evidence of Black Shuck causing anyone any harm on contact, but there is a curious account of an attack back in 1577 in the parish of Bungay, Suffolk. The parishioners were at church when the church darkened and a violent storm broke out. Black Shuck appeared from nowhere in the middle of the congregation. It charged through the church, causing mass panic, and killing two men who were kneeling in prayer. A third man is thought to have died from severe burns. At the same time, a few miles away in Blythburgh, another black dog reputedly appeared out of nowhere in the local church, killed three men and left burn marks on the church door.

BLAKE, WILLIAM [1757–1827]

William Blake was a mystic, poet, artist and engraver whose visionary art was much misunderstood by his contemporaries. He published his first set of poems when he was 26, and six years later, in 1789, he printed the Songs of Innocence, which he also engraved and illustrated. In his forties he wrote his more symbolic epic poems, Milton and Jerusalem, and his best-known illustrations of the Book of Job and Dante’s Divine Comedy were created in the last few years of his life.

Blake lived and died in relative poverty. He received little formal schooling, which makes his visionary interpretations of the Bible and the classics all the more remarkable. From a young age he experienced visions; when he was ten he told his father he had seen hosts of angels in a tree, and when his brother, Robert, died at the age of 20, he saw his soul ‘ascend heavenward clapping its hands for joy’. Throughout his life Blake drew his strength from the spirit world. He believed deeply in the human imagination – indeed, that it was the only reality – and he often spoke with the apparitions, angels, devils and spirits that he drew and engraved in his work. His interest in the spirit world brought him into contact with many of the visionaries and writers of his time, such as Emanuel Swedenborg.

BLAVATSKY, MADAME [1831–1891]

Helena Petrovna Blavatsky, daughter of Russian aristocrats, was a key figure in the nineteenth-century revival of occult and esoteric knowledge. A highly intelligent and energetic woman, she helped to spread Eastern philosophies and mystical ideas to the West and tried to give the study of the occult a scientific and public face.

Blavatsky became aware of her psychic abilities at an early age. She travelled through the Middle East and Asia learning psychic and spiritual techniques from various teachers, and she said that it was in Tibet that she met the secret masters or adepts who sent her to carry their message to the world.

In 1873 Helena immigrated to New York, where she impressed everyone with her psychic feats of astral projection, telepathy, clairvoyance, clairsentience and clairaudience. Her powers were never tested scientifically, but her interests were always more in the laws and principles of the psychic world than psychic power itself. In 1874 Helena met and began a lifelong friendship with Colonel Henry Steel Olcott, a lawyer and journalist who covered spiritual phenomena, and a year later they founded a society ‘to collect and diffuse a knowledge of the laws which govern the Universe’. They called this society the Theosophical Society, from theosophy, a Greek term meaning ‘divine wisdom’ or ‘wisdom of the gods’.

Travelling to India, Blavatsky and Olcott established themselves at Adyar, near Madras, and a property they bought there eventually became the world headquarters of the society. They established the nucleus of the movement in Britain and founded no fewer than three Theosophical Societies in Paris.

Throughout her life Blavatsky’s powers were dismissed as fraud and trickery, but this did not stop the Theosophical Society from finding a home among intellectuals and progressive thinkers of her day. The society was born at a time when spiritualism was popular and Darwin’s theory of evolution was undermining the Church’s teachings, so the Society’s new thinking flourished. Many people appreciated the alternative it provided both to church dogma and to a materialistic view of the world.

Blavatsky’s two most important books are Isis Unveiled and her magnum opus, The Secret Doctrine, published in 1888. She drew her teachings from many religious traditions: Hinduism, Tibetan Buddhism, Platonic thought, Jewish Kabbalah and the occult and scientific knowledge of her time. Although they influenced many people, her books are extremely difficult to read. Nevertheless, her teachings were absorbed by many people and then simplified into a worldview that was taken up by many later New Age groups. This worldview includes a belief in seven planes of existence; the gradual evolution and perfecting of spiritual principles; the existence of nature spirits (‘devas’); and belief in secret spiritual masters or adepts from the Himalayas, or from the spiritual planes, who guide the evolution of humanity. All of these beliefs are derived from Blavatsky’s Theosophy.

BODY SCANNING

The ability to look psychically into and around a human body in order to determine the person’s heath and state of mind. Body scanning can be experienced through any of the five senses.

A medical intuitive can psychically read a body and come up with a diagnosis in actual medical terms. Each intuitive works differently, for example, some read auras while others read energetically the insides (organs, blood, glands) of our insides. Intuited information can then be provided to the client’s medical doctor and/or health care professional for further evaluation and discussion of possible treatments. Many medical intuitives work with, or are, medical doctors themselves.

BOGEY

Also referred to as the bogeyman in British folklore, this is said to be an evil spirit who loves to cause trouble. The bogey is believed to travel alone or in groups, and in some instances they are synonymous with the devil. Usually the bogey is described as big and nasty and for years the threat of calling upon the bogeyman was used by parents to frighten children into good behaviour.

The precise origins of the bogeyman legend are unknown but it is possible that it came from the old Central European gods. The Slavic for god is ‘bog’ and after Christianity came to Central Europe and made its way to the British Isles, many of the deities in the old religions became transformed into evil spirits. It is possible that the gods of pre-Christian Britain became known as these horrible, frightening beings – bogs, bogeys, boggles or boggarts.

The boggart is a type of bogey hobgoblin in British folklore with poltergeist characteristics. A boggart is said to be helpful, but most of the time it is devious and frightening, never appearing but playing tricks on people, such as knocking books off shelves or tripping people up. It is also thought to punch, scratch and kick. In parts of Yorkshire the threat of being thrown into the ‘baggart hole’ is still used today by parents if their children aren’t behaving.

BOLEYN, ANNE [1501–1536]

Anne Boleyn was the second wife of Henry VIII, and their marriage changed the course of English history. Her larger-than-life story is matched by the many sightings of her ghost since her death.

Besotted with the beautiful Anne, Henry asked the Catholic Church for a divorce from Catherine of Aragon. The Church refused, so in order to marry Anne, Henry created a reformed version of the church, making himself the head – a direct challenge to the authority of the Pope. Having obtained his divorce and married Anne, Henry was determined to have a son, but Anne gave birth to a girl, Elizabeth, in 1533, and from then on the relationship between Anne and Henry deteriorated. Henry found a new love interest in Jane Seymour. Anne became pregnant again, but the child was stillborn. Henry, determined to rid himself of Anne, fabricated a charge of treason and confined her to the Tower of London. Her execution took place on 19 May 1536.

Anne Boleyn is reputed to haunt Hampton Court – along with many of Henry’s other five wives – and the Tower of London where she was executed. Predictably, she has been seen there as a headless female figure near the Queen’s House, where she was confined prior to her execution. At Blickling Hall in Norfolk, Anne’s family home, there have been sightings of a headless young woman riding a horse and carrying a severed head on her lap, typically on the anniversary of her death. Anne has also been sighted in the Hall’s corridors. An administrator reported seeing a woman walking down towards the lake wearing an old grey gown with a white lace collar and cap. He thought she was either lost or trespassing and went out to ask if she was looking for someone. The woman replied, ‘That for which I seek has long since gone.’ Then, in a moment, she disappeared.

BOND, FREDERICK BLIGH [1864–1945]

Born in Wiltshire, England, in 1864, Frederick Bligh Bond became a well-known author, editor, architect and archaeologist. Considered to be the pioneer of ‘psychic questing’, he was regarded as exceptionally talented but ‘irascible, eccentric, difficult to work with, moody and confrontational’ by his colleagues. He had a deep interest in all things psychic, occult and esoteric, and his work involved analysing medieval woodwork and construction techniques.

In 1908 Bond was commissioned to excavate the ruins of Glastonbury Abbey, burial place of three kings of England and reputed to have connections to the legendary King Arthur and the Holy Grail. It was while working on this project that Bond claimed to have been in communication with spirit monks, called the Watchers, who once had lived at Glastonbury. The Watchers established regular communications with Bond and allegedly penned messages to Bond in a curious mixture of Old English and rudimentary Latin, giving clues to the hidden history of Glastonbury Abbey and insights into the building’s original design and architecture. In all, these communications gave a startling insight into everyday life within the abbey and a glimpse back into the medieval world.

Bond’s claim to have psychic guidance from spirits drew sharp criticism from his conventional colleagues in both the fields of archaeology and architecture. But his communications with the ghostly monks won him the support of members of the British Society for Psychical Research. In 1918 he published The Gate of Remembrance, a collection of transcripts and reports from his automatic writing sessions, and it sealed his fate by firmly undermining his reputation as a professional once and for all. However, Bond’s enthusiasm for his interaction with the ghosts of Glastonbury Abbey prompted him to follow up his book with The Hill of Vision, in which he revealed allegedly prophetic warnings given to him by the spectral monks, including a prediction of World War I.

Despite great success in locating unknown and little-known structures, Bond was gradually pushed out of his work at Glastonbury. It would be easy to say that this was due to his psychic work, but it may simply have had to do with the fact that he was vain and arrogant and made a lot of enemies along the way. He was an amateur archaeologist at a time when the field was professionalized, and his refusal to follow a systematic plan of excavations laid down by professionals was bound to create tension. By 1921 he was reduced to cleaning the artefacts he had found, and by 1922 he was asked to leave Glastonbury.

In 1926 Bond took up an offer from a wealthy American to pay for his passage to the US. He found work as an architect and began a successful lecture tour organized by the American Society for Psychical Research. In 1935, again at his patron’s expense, he returned to England jobless, penniless and homeless. He died in a cottage in Wales in 1945 at the age of 82. Throughout his life Bond never lost his love for Glastonbury or his fascination for the paranormal, but many of the suggestions given by the Watchers have never been followed up, and to this day his books are banned from the Glastonbury Abbey bookstore.

BOOK OF THE DEAD

The Book of the Dead refers to the funeral literature of ancient Egypt. The texts consist of charms, hymns, spells and formulas designed to help the soul pass through the dangerous parts of the underworld. By knowing these formulas, it was thought that the soul could ward off evil spirits and pass safely into the realm of Osiris, god of the underworld. At first carved on to stone sarcophagi, the texts were later written on papyrus and placed inside the mummy case, and therefore came to be known as Coffin Texts.

BOOK OF SHADOWS

A book that contains rituals, laws, healing lore, chants, spells, divinatory methods and other topics to guide witches in practising their craft. There is no single definitive Book of Shadows for witchcraft; each tradition may have its own book, and local covens and individual witches can adapt books for their own use. In past centuries Books of Shadows were held secret; however, some witches in recent years have made their books public.

Traditionally a coven kept only one Book of Shadows, kept safe by the high priestess or priest. But today individual witches have their personal Books of Shadows in the form of diaries or notebooks, often now on hard drive and disk.

See also Spells, Witchcraft.

BOOK TEST

The book test is a way for the deceased to communicate with the living and provide evidence of their survival after death. It was developed in the early twentieth century by English medium Gladys Osborne Leonard and her spirit control, Freda.

In the book test the deceased communicates through a medium and provides the title of a book not known to the medium. The deceased gives the book’s exact location and then specifies a page number, which is supposed to contain a message from the deceased. Leonard’s book tests were very successful, and almost always the passage selected contained personal messages.

Book tests were very popular around the time of World War I, when interest in communicating with the dead was strong, but not all book tests were as successful as Leonard’s. A study published in 1921 suggested that only around 17 per cent were successful.

Paranormal factors may well figure in some book tests, but this does not necessarily imply that there is life after death, as book tests can be easily explained by the idea that the medium him or herself is picking up psychic information. Another problem with book tests as proof of life after death is that on almost any page of a given book some passage may be interpreted as a message.

BORLEY RECTORY

Borley Rectory has been called ‘the most haunted house in England’. It was investigated between 1929 and 1938 by Harry Price, founder of the National Laboratory of Psychical Research in London. Price, a celebrated ghost hunter, claimed the house to be ‘the best authenticated case in the annals of psychical research’.

The rectory, a gloomy and unattractive red building located in the county of Essex, was built in 1863 by the Reverend Henry Dawson Ellis Bull. He later expanded the original building to accommodate his large family of 14 children.

The first reported ghostly incident occurred in the afternoon of 28 July 1900, when one of the Reverend’s daughters, Ethel, thought she saw a ghost that looked like a nun dressed in dark clothes. Local legend had it that the rectory was built on the site of a thirteenth-century monastery, where a monk and a nun had fallen in love but had been killed before eloping. Sightings of the nun’s ghost, and the ghost of a dark man wearing a tall hat, were reported frequently by Ethel Bull and her sisters. Ethel lived a long life, dying at the age of 93 in 1963. She maintained her story until the end, saying, ‘What would be the use of an old lady like me waiting to meet her Maker, telling a lot of fairy stories?’

In 1929 Harry Price invited himself to the rectory to investigate. According to his book, The Most Haunted House in England, published in 1940, the occupants at the time, the Reverend G E Smith and his wife, both professed sceptics of the paranormal, told him that strange occurrences began almost immediately after they moved in. They heard strange whispers, saw odd black shapes and magic lights, heard phantom footsteps, smelled strange odours and, in general, witnessed odd occurrences such as objects smashed, doors banged, spontaneous combustions of portions of the house, wall writings, paranormal bell ringing, the sounds of galloping horses, mysterious smoke in the garden, rapping in response to questions and appearances by the phantom nun. Price said he investigated the matter thoroughly and actually witnessed the phenomena for himself while he was there. He held a séance, and he and others present heard a faint tapping in response to questions. The spirit claimed to be the Reverend Bull.

In 1929 the Smiths moved out and the Reverend Lionel Algernon Foyster and his wife, Marianne, moved in. The poltergeist activity increased, and Price returned to continue his investigations. He found the phenomena to be much more violent than before, terrifying Marianne and their three-year-old daughter in particular. In 1935 the Foysters moved out, and in 1937 Price leased the property himself for a year. During his stay he witnessed many paranormal incidents and compiled a book of procedures using camera equipment and other methods of documenting spirit activity. He enrolled 40 assistants to help him.

Many of his assistants were mediums, and they produced some fabulous theories, suggesting that the monk and nun were strangled and buried in the garden and that they longed for mass and a proper burial. Other assistants began the project with great enthusiasm but dropped out after getting no results.

Price left the rectory in 1938, convinced that paranormal activity was taking place and that there was a medieval monastery on the site, even though it had already been proved that the only building ever to have existed on that site was a twelfth-century church, not a monastery. His book publishing his findings was well received for its meticulous psychical research but also criticized for being sensational. After Price’s death in 1948 his allegations were re-examined by psychical researchers Trevor Hall, Kathleen Goldney and Eric Dingwell. Charles Sutton, a Daily Mail reporter, suspected Price of faking phenomena. During a visit to the rectory with Price he had been hit on the head by a pebble – and subsequently found Price’s pockets to be full of pebbles.

Perhaps the most damming condemnation, however, came from a previous inhabitant of the rectory, Mrs Smith, who in 1949 signed a statement saying that nothing unusual had happened in the house until Price arrived. The Smiths suspected him of being the perpetrator.

Hall, Dingwell and Goldney, in their book The Haunting of Borley Rectory, concluded that nothing out of the ordinary had happened there during Price’s stay and that everything could be explained rationally. They accused Price of concocting hocuspocus to serve his own need for publicity. They suggested that Borley Rectory lent itself well to the influence of suggestion, since ‘In every ordinary house sounds are heard and trivial incidents occur which are unexplained or treated as of no importance. But once the suggestion of the abnormal is put forward – and tentatively accepted – then these incidents become imbued with sinister significance: in fact they become part of the haunt.’

Borley Rectory is an old, gloomylooking building, and a psychological explanation is plausible. However, it may not explain everything, and the possibility that something paranormal did occur or that certain individuals who lived there, including Price himself, were sympathetic and sensitive enough to become a focus of psychic attack cannot be dismissed totally.

BOSTON SOCIETY FOR PSYCHICAL RESEARCH

A psychical research organization that was well regarded in its day, publishing a series of books and pamphlets between 1925 and 1941.

The society was created as a result of internal strife within the American Society for Psychical Research. When spiritualist Frederick Edwards became president in 1923 and introduced more popularist policies, Walter Franklin Prince, the ASPR’s well-respected research officer, left to start a rival society in Boston with an academic focus. The Boston Society was officially set up in 1925 ‘in order to conduct psychic research according to strictly scientific principles’.

Prince was the backbone of the society, and it faded away after his death in 1934. During its brief existence the society did not actively seek members and always favoured quality over quantity in research and publication. Among its most important bulletins was a report in the 1920s on ESP experiments conducted at Harvard University, and a paper entitled ‘Toward a Method of Evaluating Mediumistic Material’, published in 1936. The society also published a number of groundbreaking books on mediumship, including Beyond Normal Cognition by John Thomas (1937). The Boston Society also published J B Rhine’s work Extra Sensory Perception (1934), which described laboratory experiments carried out at Duke University.