rguments, then, make in favour of the old-fashioned theory of
ghosts and wraiths, as things objectively existing, which is very
comforting to a conservative philosopher. Unluckily, just as many,
or more, anecdotes look quite the other way. For instance, General
Barter sees, hears, and recognises the dead Lieutenant B., wearing a
beard which he had grown since the general saw him in life. He also
sees the hill-pony ridden by Mr. B., and killed by him--a steed with
which, in its mortal days, the general had no acquaintance. This is
all very well: a dead pony may have a ghost, like Miss A. B.'s dog
which was heard by one Miss B., and seen by the other, some time
after its decease. On mature reflection, as both ladies were well-
known persons of letters, we suppress their names, which would carry
the weight of excellent character and distinguished sense. But
Lieutenant B. was also accompanied by two grooms. Now, it is too
much to ask us to believe that he had killed two grooms, as he
killed the pony. {207b} Consequently, they, at least, were
hallucinations; so what was Lieutenant B.? When Mr. K., on board
the Racoon, saw his dead father lying in his coffin (p. 461), there
was no real coffin there, at all events; and hence, probably, no
real dead father's ghost,--only a 'telepathic hallucination'. Miss
Rose Morton could never _touch_ the female ghost which she often
chased about the house, nor did this ghost break or displace the
threads stretched by Miss Morton across the stairs down which the
apparition walked. Yet its footsteps did make a noise, and the
family often heard the ghost walking downstairs, followed by Miss
Morton. Thus this ghost was both material and immaterial, for
surely, only matter can make a noise when in contact with matter.
On the whole, if the evidence is worth anything, there are real
objective ghosts, and there are also telepathic hallucinations: so
that the scientific attitude is to believe in both, if in either.
And this was the view of Petrus Thyraeus, S.J., in his Loca Infesta
(1598). The alternative is to believe in neither.

We have thus, according to the advice of Socrates, permitted the
argument to lead us whither it would. And whither has it led us?
The old, savage, natural theory of ghosts and wraiths is that they
are spirits, yet not so immaterial but that they can fill space, be
seen, heard, touched, and affect material objects. Mediaeval and
other theologians preferred