other means of bringing on morbid exaltation, is that the patients may obtain the sight of spectral beings, from whom they look to gain spiritual knowledge and even worldly power. Human ghosts are among the principal of these phantasmal figures. There is no doubt that honest visionaries describe ghosts as they really appear to their perception, while even the impostors who pretend to see them conform to the descriptions thus established; thus, in West Africa, a man's kla or soul, becoming at his death a sisa or ghost, can remain in the house with the corpse, but is only visible to the wong-man, the spirit-doctor.[1] Sometimes the phantom has the characteristic quality of not being visible to all of an assembled company. Thus the natives of the Antilles believed that the dead appeared on the roads when one went alone, but not when many went together;[2] thus among the Finns the ghosts of the dead were to be seen by the shamans, but not by men generally unless in dreams.[3] Such is perhaps the meaning of the description of Samuel's ghost, visible to the witch of Endor, but not to Saul, for he has to ask her what it is she sees.[4] Yet this test of the nature of an apparition is one which easily breaks down. We know well how in civilized countries a current rumour of some one having seen a phantom is enough to bring a sight of it to others whose minds are in a properly receptive state. The condition of the modern ghost-seer, whose imagination passes on such slight excitement into positive hallucination is rather the rule than the exception among uncultured and intensely imaginative tribes, whose minds may be thrown off their balance by a touch, a word, a gesture, an unaccustomed noise. Among savage tribes, however, as among civilized races who have inherited remains of early philosophy formed under similar conditions, the doctrine of visibility or
