Iamblichus, in the letter to Porphyry, describes such persons as St. Joseph of Cupertino. 'They have been known to be lifted up into the air. . . . The subject of the afflatus has not felt the application of fire. . . . The more ignorant and mentally imbecile a youth may be, the more freely will the divine power be made manifest.' Joseph was ignorant, and 'enfeebled by vigil and fasts,' so Joseph was 'insensible of the application of fire,' and 'was lifted up into the air'. Yet the cardinals, surgeons, and other witnesses were not thinking of the pagan Iamblichus when they attested the accomplishments of the saint. Whence, then, comes the uniformity of evidence? The sceptical Calef did not believe in these things, because they are 'miracles,' that is, contrary to experience. But here is experience enough to which they are not contrary. There are dozens of such depositions, and here it is that the student of testimony and of belief finds himself at a deadlock. Believe the evidence we cannot, yet we cannot doubt the good faith, the veracity of the attesting witnesses. Had we only savage, or ancient and uneducated testimony, we might say that the uniformity of myths of levitation is easily explained. The fancy wants a marvel, it readily provides one by positing the infraction of the most universally obvious law, that of gravitation. Men don't fly; let us say that a man flew, like Abaris on his arrow! This is rudimentary, but then witnesses whose combined testimony would prove almost anything else, declare that they saw the feat performed. Till we can find some explanation of these coincidences of testimony, it is plain that a province in psychology, in the relations between facts as presented to and as represented by mankind, remains to be investigated. Of all persons who have been levitated since St. Joseph, a medium named Eglinton was most subject to this infirmity. In a work, named There is no Death, by Florence Marryat, the author assures us that she has frequently observed the phenomenon. But Mr. Eglinton, after being 'investigated' by the Psychical Society, 'retired,' as Mr. Myers says, 'into private life'. The tales told about him by spiritualists are of the kind usually imparted to a gallant, but proverbially confiding, arm of Her Majesty's service. As for Lord Orrery's butler, and the others, there are the hypotheses that a cloud of honourable and sane witnesses lied; that they were uniformly hallucinated, or hypnotised, by a glamour as extraordinary as the actual miracle would be; or again, that conjuring of an unexampled character could be done, not only by Home, or Eglinton, in a room which may have been prepared, but by Home, by a Zulu, by St. Joseph of Cupertino, and by naked fakirs, in the open air. Of all these theories that of glamour, of hypnotic illusion, is the most specious. Thus, when Ibn Batuta, the old Arabian traveller, tells us that he saw the famous