visionary, these and many other ghosts, we must begin, like Le Loyer, by rejecting. These witnesses have too much cerebral activity at the wrong time and place. They start their hallucinations from the external terminus, the unhealthy organ of sense; from the morbid central terminus; or from some dilapidated cerebral station along the line. But, when we have, in a sane man's experience, say one hallucination whether that hallucination does, or does not coincide with a crisis in the life, or perhaps with the death of the person who seems to be seen, what are we to think? Or again, when several witnesses simultaneously have the same hallucination,--not to be explained as a common misinterpretation of a real object,--what are we to think? This is the true question of ghosts and wraiths. That apparitions, so named by the world, do appear, is certain, just as it is certain that visionary rats appear to drunkards in delirium tremens. But, as we are only to take the evidence of sane and healthy witnesses, who were neither in anxiety, grief, or other excitement, when they perceived their one hallucination, there seems to be a difference between their hallucinations and those of alcoholism, fanaticism, sorrow, or anxiety. Now the common mistakes in dealing with this topic have been to make too much, or to make too little, of the coincidences between the hallucinatory appearance of an absent person, and his death, or some other grave crisis affecting him. Too little is made of such coincidences by Dr. Hibbert, in his Philosophy of Apparitions (p. 231). He 'attempts a physical explanation of many ghost stories which may be considered most authentic'. So he says, but he only touches on three, the apparition of Claverhouse, on the night of Killiecrankie, to Lord Balcarres, in an Edinburgh prison; the apparition of her dead mother to Miss Lee, in 1662; and the apparition of his wife, who had born a dead child on that day in England, to Dr. Donne in Paris, early in the seventeenth century.