conveying the results of spiritual contemplation; the manifestations of mind will be perverted, and spectral illusions will be the result.

And this view of the cause will be invariably borne out by the circumstances of the case. Some anxious state, some depressing passion, or some morbid cerebral condition, will have preceded the creation of the apparition. And, in simple truth, the semblance of form, and defined outline, which so generally attaches to this kind of supernatural appearance, should be enough to proclaim illusion somewhere; for, at all events, the senses are deceived, and this must be attended by deviation from the healthy action of the mental manifestations.

And since this can alone be dependent upon some morbid condition of the manifesting organ, either temporary or permanent, we have reasoned back to the assertion, that the brain under these circumstances is always in a morbid state; in fact, that it is subjected to that " peculiar condition in which it has escaped the controul of the presiding mind, and continues to act on without direction or guidance."

On the contrary, the position that apparitions are the result of past images recalled in the mind; in fact, recollected impressions of scenes long lost, only grotesquely associated, with an

undue degree of intensity, is equally unsatisfactory and unconvincing; for,

In the first place, this hypothesis will not account for all supposed supernatural appearances; such, for instance, as that which made so powerful an impression on Colonel Gardiner, and similar spectra which have been experienced by many others; and if the theory be inapplicable to all the particular cases, which it ought to explain, we have good ground for suspecting that is not THE correct explanation of ANY, however it may seem to account for many of the attendant phenomena satisfactorily.

Secondly; the hypothesis will not account for the recalling of these recollected impressions at the precise moment at which apparitions are produced; since, if they were only recollected impressions, there can be no good reason why they may not be created at any time, especially by a voluntary effort of memory: a fortiori, therefore, is it most extraordinary, not only that they cannot be reproduced by any effort of volition, however powerful, but that their appearance is actually independent of the will; and, moreover, that it is to be met with only and invariably, during the continuance of a state of morbid irritation of the brain?

Thirdly; this hypothesis will not account for

the fearfulness with which an apparition is viewed. Ideas familiar to the mind, recollected impressions of past scenes and persons removed, when recalled by the aid of memory, do not produce terror; but, on the contrary, a chastened satisfaction, or a mellowed sorrow and this valuable mental attribute delights to dwell on the dear forms of those whom we have lost, and to contemplate the mental manifestations associated with such cherished remembrance. But the sudden and involuntary appearance of this very form, when suggested to the mind, produces a saisissement, which the system can scarcely sustain consistently with the integrity of its functions; and which plainly indicates an unusual or morbid state of the manifesting organ, namely, the brain.

CHAPTER XIII.

Critical inquiry into the views of a recent writer in the Record, on the subject of apparitions.

THE present seems to be a proper opportunity for noticing the observations of a valuable, though mistaken, writer in "The Record." This individual fears that sceptical notions may be fostered by referring dreams, apparitions, and the like, to a state of morbid irritation of the brain, the material organ of the mind.

"Men of this character," he remarks, "turn away their eyes from the operation of God's hand in nature and providence; and therefore it is to be expected, that they should close them fast against any instance, even remotely tending to establish his existence, and his controul over the affairs of mankind." Again, adds the writer, "the position is, that spiritual

beings exist; generally invisible to mortal eye. The refutation, that their existence is disproved, from the impressions of their appearance only being received during the prevalence of a diseased state of the nervous system. This assertion, however, the accuracy of it being assumed, proves nothing. To see, or hear, or taste, or smell, or touch, the corresponding organs must be in a state of health. If they are disordered, the sensations are lost. They are frequently lost for a time, and again they resume their powers. But there may be other disorders or alterations in one or more of the senses, not of common occurrence, which do not, as in the usual cases of disease, strike out existing objects from the cognizance of the mind; but which present to its view existing objects, which, in the healthy or usual state of the organs, are not perceived."

Now I notice first, that the physiological principle upon which this argumentation proceeds, is not founded in truth, or supported by facts. It is indeed true, that there are organs adapted to receive the impressions of external nature, and to convey them to the brain; where, if that central organ of sensation be attentive to the impression, a distinct and adequate idea is formed of the object of sight, or