Still, it must be borne in mind that unless an apparition had been scientifically observed as we two independent witnesses observed this one, the grounds for believing in its existence would have been next to none. And even after the clear evidence which we obtained of its immaterial nature, we yet remain entirely in the dark as to its objective reality, and we have not the faintest reason for believing it to have been a genuine unadulterated ghost. At the best we can only say that we saw and heard Something, and that this Something differed very widely from almost any other object we had ever seen and heard before. To leap at the conclusion that the Something was therefore a ghost, would be, I venture humbly to submit, without offence to the Psychical Research Society, a most unscientific and illogical specimen of that peculiar fallacy known as Begging the Question. _RAM DAS OF CAWNPORE._ We Germans do not spare trouble where literary or scientific work is on hand: and so when I was appointed by the University of Breslau to the travelling scholarship in the Neo-Sanskritic languages, I made up my mind at once to spend the next five years of my life in India. I knew already a good deal more Hindi and Urdu than most English officials who have spent twenty years in the country; but I was anxious to perfect my knowledge by practice on the spot, and to acquire thorough proficiency in conversation by intercourse with the people themselves. I therefore went out to India at once, and avoiding the great towns, such as Calcutta or Allahabad, which have been largely anglicised by residents and soldiers, I took up my abode in the little village of Bithoor on the Ganges, a few miles from Cawnpore, celebrated as having been the residence of the Nana Sahib, whom you English always describe as "the most ferocious rebel in the Mutiny." Here I spent four years in daily intercourse with the native gentry, whose natural repugnance to foreigners I soon conquered by invariable respect for their feelings and prejudices. At the end of eighteen months I had so won my way to their hearts that the Muhammedans regarded me as scarcely outside the pale of Islam, while the Hindoos usually addressed me by the religious title of Bhai or brother. Of course, however, the English officials did not look with any favouring eye upon my proceedings, especially as I sometimes felt called upon to remonstrate with them upon their hasty and often ignorant method of dispensing justice. This coolness towards the authorities increased the friendship felt towards me by the native population; and "the European Sahib who is not a Feringhee" became a general adviser of many among the poorer people in their legal difficulties. I merely mention these facts to account for the confidence reposed in me, of which the story I am about to relate is a striking example.