It should not, however, be concluded that soul and body are without reaction on each other. We know, as a fact, that mental habits and emotional indulgences gradually affect a person’s features and disturb the functioning of various organs. We also know that bodily peculiarities warp the mind and influence the thoughts. The phrenological mapping of the brain has some foundation in reality; and probably there does not exist a single person of mature age who is not to some extent a physiognomist. Intelligent capacity, sensitiveness and moral character do, most undoubtedly, depend a good deal upon the size, form and texture of the brain. In other words, a soul when in the body is fettered and guided and is not fully able to reveal its true self. From this it follows that when a soul becomes separated from the body it cannot logically be expected to have exactly the same character that it apparently possessed in life. Psychical experience in spiritualistic sittings and otherwise is to this effect. It is customary, indeed, for sitters to say--and, emotionally, to believe--that the spirits of their deceased relatives and friends behave and speak exactly as they used to do in life; but this is not quite borne out by the recorded evidence. It is customary also, where the discrepancies are of too glaring a nature to be glozed over or hushed up, to put them down to the interference of mischievous spirits who personate the spirits called for; but this is a very lame method of explanation. The best plan in all cases of difficulty is to face boldly the facts. A disembodied spirit is less cribbed, cabined and confined than when it was attached to a living body; it is more free for both good and evil. We are familiar enough with good, bad and indifferent souls in this world: why should we expect the same souls to be otherwise simply because of a change in their environment? All that we can reasonably look for is a certain degree of revelation, a certain manifestation of what before was more or less hidden and which may be estimable or the reverse. A feature that deserves notice as related to this view of the matter is the consensus of testimony to the effect that communicating spirits, whether those who are sought for or those who are what may be termed casual and errant, have habitually a less regard for truth than is the case with highly-educated human beings; though, if an average be struck of mankind in general, it does not seem that there is much to choose between the trustworthiness of statements made by the living inhabitants of the earth and the truth of what is said by disembodied spirits. Still, the matter is of some importance, seeing that it bears very materially upon the question of whether individual spirits are always the particular disembodied souls they profess to be.