The Facts in the Case of M. Valdemar tells the tale of a mesmerist who puts a man in a suspended hypnotic state at the moment of death to see if he can communicate with him after he is dead. While a tale of suspense and horror, it was also, at the time of its publication, a bit of a hoax since it was published without claiming to be fictional, and many took it to be a factual. Poe toyed with this for a while before admitting it was a work of pure fiction.
There are certain themes of which the interest is all–absorbing, but which are too entirely horrible for the purposes of legitimate fiction. These the mere romanticist must eschew, if he do not wish to offend or to disgust. They are with propriety handled only when the severity and majesty of Truth sanctify and sustain them. We thrill, for example, with the most intense of “pleasurable pain” over the accounts of the Passage of the Beresina, of the Earthquake at Lisbon, of the Plague at London, of the Massacre of St. Bartholomew, or of the stifling of the hundred and twenty–three prisoners in the Black Hole at Calcutta. But in these accounts it is the fact—it is the reality—it is the history which excites. As inventions, we should regard them with simple abhorrence.
I have mentioned some few of the more prominent and august calamities on record; but in these it is the extent, not less than the character of the calamity, which so vividly impresses the fancy. I need not remind the reader that, from the long and weird catalogue of human miseries, I might have selected many individual instances more replete with essential suffering than any of these vast generalities of disaster. The true wretchedness, indeed—the ultimate woe—is particular, not diffuse. That the ghastly extremes of agony are endured by man the unit, and never by man the mass—for this let us thank a merciful God!
To be buried while alive is, beyond question, the most terrific of these extremes which has ever fallen to the lot of mere mortality. That it has frequently, very frequently, so fallen will scarcely be denied by those who think. The boundaries which divide Life from Death are at best shadowy and vague. Who shall say where the one ends, and where the other begins? We know that there are diseases in which occur total cessations of all the apparent functions of vitality, and yet in which these cessations are merely suspensions, properly so called. They are only temporary pauses in the incomprehensible mechanism. A certain period elapses, and some unseen mysterious principle again sets in motion the magic pinions and the wizard wheels. The silver cord was not for ever loosed, nor the golden bowl irreparably broken. But where, meantime, was the soul?