the current is bearing you slow or fast. These observations and many others like them can only be properly made at night; however much attention we give to them by daylight, we are always helped or hindered by sight, so that the results escape us. Yet here we use neither hand nor stick. How much may be learnt by touch, without ever touching anything!
I would have plenty of games in the dark! This suggestion is more valuable than it seems at first sight. Men are naturally afraid of the dark; so are some animals.34 Only a few men are freed from this burden by knowledge, determination, and courage. I have seen thinkers, unbelievers, philosophers, exceedingly brave by daylight, tremble like women at the rustling of a leaf in the dark. This terror is put down to nurses' tales; this is a mistake; it has a natural cause. What is this cause? What makes the deaf suspicious and the lower classes superstitious? Ignorance of the things about us, and of what is taking place around us.35
When under special conditions we cannot form a fair idea of distance, when we can only judge things by the size of the angle or rather of the image formed in our eyes, we cannot avoid being deceived as to the size of these objects. Every one knows by experience how when we are travelling at night we take a bush near at hand for a great tree at a distance, and vice versa. In the same way, if the objects were of a shape unknown to us, so that we could not tell their size in that way, we should be equally mistaken with regard to it. If a fly flew quickly past a few inches from our eyes, we should think it was a distant bird; a horse standing still at a distance from us in the midst of open country, in a position somewhat like that of a sheep, would be taken for a large sheep, so long as we did not perceive that it was a horse; but as soon as we recognise what it is, it seems as large as a horse, and we at once correct our former judgment.
Whenever one finds oneself in unknown places at night where we cannot judge of distance, and where we cannot recognise objects by their shape on account of the darkness, we are in constant danger of forming mistaken judgments as to the objects which present themselves to our notice. Hence that terror, that kind of inward fear experienced by most people on dark nights. This is foundation for the supposed appearances of spectres, or gigantic and terrible forms which so many people profess to have seen. They are generally told that they imagined these things, yet they may really have seen them, and it is quite possible they really saw what they say they did see; for it will always be the case that when we can only estimate the size of an object by the angle it forms in the eye, that object will swell and grow as we approach it; and if the spectator thought it several feet high when it was thirty or forty feet away, it will seem very large indeed when it is a few feet off; this must indeed astonish and alarm the spectator until he touches it and perceives what it is, for as soon as he perceives what it is, the object which seemed so gigantic will suddenly shrink and assume its real size, but if we run away or are afraid to approach, we shall certainly form no other idea of the thing than the image formed in the eye, and we shall have really seen a gigantic figure of alarming size and shape. There is, therefore, a natural ground for the tendency to see ghosts, and these appearances are not merely the creation of the imagination, as the men of science would have us think.—Buffon, Nat. Hist.
In the text I have tried to show that they are always partly the creation of the imagination, and with regard to the cause explained in this quotation, it is clear that the habit of walking by night should teach us to distinguish those appearances which similarity of form and diversity of distance lend to the objects seen in the dark. For if the air is light enough for us to see the outlines there must be more air between us and them when they are further off, so that we ought to see them less distinctly when further off, which should be enough, when we are used to it, to prevent the error described by M. Buffon. [Whichever explanation you prefer, my mode of procedure is still efficacious, and experience entirely confirms it.] Accustomed to perceive things from a distance and to calculate their effects, how can I help supposing, when I cannot see, that there are hosts of creatures and all sorts of movements all about me which may do me harm, and against which I cannot protect myself? In vain do I know I am safe where I am; I am never so sure of it as when I can actually see it, so that I have always a cause for fear which did not exist in broad daylight. I know, indeed, that a foreign body can scarcely act upon me without some slight sound, and how intently I listen! At the least sound which I cannot explain, the desire of self-preservation makes me picture everything that would put me on my guard, and therefore everything most calculated to alarm me.
I am just as uneasy if I hear no sound, for I might be taken unawares without a sound. I must picture things as they were before, as they ought to be; I must see what I do not see. Thus driven to exercise my imagination, it soon becomes my master, and what I did to reassure myself only alarms me more. I hear a noise, it is a robber; I hear nothing, it is a ghost. The watchfulness inspired by the instinct of self-preservation only makes me more afraid. Everything that ought to reassure me exists only for my reason, and the voice of instinct is louder than that of reason. What is the good of thinking there is nothing to be afraid of, since in that case there is nothing we can do?
The cause indicates the cure. In everything habit overpowers imagination; it is only aroused by what is new. It is no longer imagination, but memory which is concerned with what we see every day, and that is the reason of the maxim, "Ab assuetis non fit passio," for it is only at the flame of imagination that the passions are kindled. Therefore do not argue with any one whom you want to cure of the fear of darkness; take him often into dark places and be assured this practice will be of more avail than all the arguments of philosophy. The tiler on the roof does not know what it is to be dizzy, and those who are used to the dark will not be afraid.
There is another advantage to be gained from our games in the dark. But if these games are to be a success I cannot speak too strongly of the need for gaiety. Nothing is so gloomy as the dark: do not shut your child up in a dungeon, let him laugh when he goes, into a dark place, let him laugh when he comes out, so that the thought of the game he is leaving and the games he will play next may protect him from the fantastic imagination which might lay hold on him.
There comes a stage in life beyond which we progress backwards. I feel I have reached this stage. I am, so to speak, returning to a past career. The approach of age makes us recall the happy days of our childhood. As I grow old I become a child again, and I recall more readily what I did at ten than at thirty. Reader, forgive me if I sometimes draw my examples from my own experience. If this book is to be well written, I must enjoy writing it.
I was living in the country with a pastor called M. Lambercier. My companion was a cousin richer than myself, who was regarded as the heir to some property, while I, far from my father, was but a poor orphan. My big cousin Bernard was unusually timid, especially at night. I laughed at his fears, till M. Lambercier was tired of my boasting, and determined to put my courage to the proof. One autumn evening, when it was very dark, he gave me the church key, and told me to go and fetch a Bible he had left in the pulpit. To put me on my mettle he said something which made it impossible for me to refuse.
I set out without a light; if I had had one, it would perhaps have been even worse. I had to pass through the graveyard; I crossed it bravely, for as long as I was in the open air I was never afraid of the dark.
As I opened the door I heard a sort of echo in the roof; it sounded like voices and it began to shake my Roman courage. Having opened the door I tried to enter, but when I had gone a few steps I stopped. At the sight of the profound darkness in which the vast building lay I was seized with terror and my hair stood on end. I turned, I went out through the door, and took to my heels. In the yard I found a little dog, called Sultan, whose caresses reassured me. Ashamed of my fears, I retraced my steps, trying to take Sultan with me, but he refused to follow. Hurriedly I opened the door and entered the church. I was hardly inside when terror again got hold of me and so firmly that I lost my head, and though the pulpit was on the right, as I very well knew, I sought it on the left, and entangling myself among the benches I was completely lost. Unable to find either pulpit or door, I fell into an indescribable state of mind. At last
