after day, exhibit phenomena of the most astounding character in his native country, and deny the possibility of such powers and such phenomena, only because he cannot do as much in London or Paris? In his lecture on the _Lost Arts_, Wendell Phillips proves that beside the psychological nature of man being affected by a change of climate, Oriental people have physical senses far more acute than the Europeans. The French dyers of Lyons, whom no one can surpass in skill, he says, “have a theory that there is a certain delicate shade of blue that Europeans _cannot see_.... And in Cashmere, where the girls make shawls worth $30,000, they will show him (the dyer of Lyons) three hundred distinct colors, which he not only cannot make, but _cannot even distinguish_.” If there is such a vast difference between the acuteness of the external senses of two races, why should there not be the same in their psychological powers? Moreover, the eye of a Cashmere girl is able to see _objectively_ a color which does exist, but which being inappreciable by the European, is therefore non-existent for him. Why then not concede, that some peculiarly-endowed organisms, which are thought to be possessed of that mysterious faculty called _second {212} sight_, see their pictures as objectively as the girl sees the colors; and that therefore the former, instead of mere objective hallucinations called forth by imagination are, on the contrary, reflections of real things and persons impressed upon the astral ether, as explained by the old philosophy of the _Chaldean Oracles_, and surmised by those modern discoverers, Babbage, Jevons, and the authors of the _Unseen Universe_? “Three spirits live and actuate man,” teaches Paracelsus; “three worlds pour their beams upon him; but all three only as the image and echo of one and the same all constructing and uniting principle of production. The first is the spirit of the elements (terrestrial body and vital force in its brute condition); the second, the spirit of the stars (sidereal or astral body—the soul); the third is the _Divine_ spirit (_Augoeidés_).” Our human body, being possessed of “primeval earth-stuff,” as Paracelsus calls it, we may readily accept the tendency of modern scientific research “to regard the processes of both animal and vegetable life as simply physical and chemical.” This theory only the more corroborates the assertions of old philosophers and the _Mosaic Bible_, that from the dust of the ground our bodies were made, and to dust they will return. But we must remember that “‘Dust thou art, to dust returnest,’ Was not spoken of the soul.”