the Reformation, writers, especially Protestant writers, preferred to look on apparitions as the work of deceitful devils, who masqueraded in the aspect of the dead or living, or made up phantasms out of "compressed air". The common-sense of the eighteenth century dismissed all apparitions as "dreams" or hoaxes, or illusions caused by real objects misinterpreted, such as rats, cats, white posts, maniacs at large, sleep-walkers, thieves, and so forth. Modern science, when it admits the possibility of occasional hallucinations in the sane and healthy, also admits, of course, the existence of apparitions. These, for our purposes, are hallucinatory appearances occurring in the experience of people healthy and sane. The difficulty begins when we ask whether these appearances ever have any provoking mental cause outside the minds of the people who experience them— any cause arising in the minds of others, alive or dead. This is a question which orthodox psychology does not approach, standing aside from any evidence which may be produced.

This book does not pretend to be a convincing, but merely an illustrative collection of evidence.

It

may, or may not, suggest to some readers the desirableness of further inquiry; the author certainly does not hope to do more, if as much.

It may be urged that many of the stories. here narrated come from remote times, and, as the testimony for these cannot be rigidly studied, that the old unauthenticated stories clash with the analogous tales current on better authority in our own day. But these ancient legends are given, not as evidence, but for three reasons: first, because of their merit as mere stories; next, because several of them are now perhaps for the first time offered with a critical discussion of their historical sources; lastly, because the old legends seem to show how the fancy of periods less critical than ours dealt with such facts as are now reported in a dull undramatic manner. Thus (1) the Icelandic ghost stories have peculiar literary merit as simple dramatic narratives. (2) Every one has heard of the Wesley ghost, Sir George Villiers's spectre, Lord Lyttelton's ghost, the Beresford ghost, Mr. Williams's dream of Mr. Perceval's murder, and so forth. But the original sources been examined in the

have not, as a rule, ordinary spirit of calm historical criticism, by aid of a comparison of the earliest versions in print or manuscript. (3) Even ghost stories, as a rule, have some basis of fact, whether fact of hallucination, or illusion, or illusion, or imposture. They are, at lowest, "human documents".

Now, granting such facts (of imposture, hallucination, or what you will), as our dull, modern narratives contain, we can regard these facts, or things like these, as the nuclei which our less critical ancestors elaborated into their extraordinary romances. In this way the belief in demoniacal possession (distinguished, as such, from madness and epilepsy) has its nucleus, some contend, in the phenomena of alternating personalities in certain patients. Their characters, ideas, habits, and even voices change, and the most obvious solution of the problem, in the past, was to suppose that a new alien personality -a "devil"-had entered into the sufferer.

Again, the phenomena occurring in "haunted. houses" (whether caused, or not, by imposture or hallucination, or both) were easily magnified into such legends as that of Grettir and Glam, and into the monstrosities of the witch trials. Once more the simple hallucination of a dead person's appearance in his house demanded an explanation. This was easily given by evolving a legend that he was a spirit, escaped from purgatory or the grave, to fulfil a definite purpose. The rarity of such purposeful ghosts in an age like ours, so rich in ghost stories, must have a cause. That cause is, probably, a dwindling of the myth-making faculty.

Any one who takes these matters seriously, as facts in human nature, must have discovered the difficulty of getting evidence at first hand. This arises from several causes. First, the cock-sure common-sense of the years from 1660 to 1850, or so, regarded every one who had experience of a hallucination as a dupe, a lunatic, or a liar. In this healthy state of opinion, eminent people like Lord Brougham kept their experience to themselves, or, at most, nervously protested that they "were sure it was only a dream". Next, to tell the story was, often, to enter on a narrative of intimate, perhaps painful, domestic circumstances. Thirdly, many persons now refuse information as a matter of "principle," or of "religious principle," though it is difficult to see where either principle or religion is concerned, if the witness is telling what he believes to be true. Next, some devotees of science aver that these studies may bring back faith by a side wind, and, with faith, the fires of Smithfield and the torturing of witches. These opponents are what Professor Huxley called "dreadful consequences argufiers," when similar reasons were urged against the doctrine of evolution. Their position is strongest when they maintain that these topics have a tendency to befog the

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intellect. A desire to prove the existence of new forces" may beget indifference to logic and to the laws of evidence. This is true, and we have several dreadful examples among men otherwise scientific. But all studies have their temptations. Many a historian, to prove the guilt or innocence of Queen Mary, has put evidence, and logic, and common honesty far from him. Yet this is no reason for abandoning the study of history.

As an

There is another class of difficulties. thropology becomes popular, every inquirer knows what customs he ought to find among savages, so, of course, he finds them. In the same way, people may now know what customs it is orthodox to find among ghosts, and may pretend to find them, or may simulate them by imposture. The white sheet and clanking chains are forsaken for a more realistic rendering of the ghostly part. The desire of social notoriety may beget wanton fabrications. In short, all studies have their perils, and these are among the dangers which beset the path of the inquirer into things ghostly. He must adopt the stoical maxim: "Be sober and do not believe"-in a hurry.

If there be truth in even one case of "telepathy," it will follow that the human soul is a thing endowed with attributes not yet recognised