doctrine ever more distinctly stated than by a modern spiritualistic writer, who observes that 'a spirit is no immaterial substance; on the contrary, the spiritual organization is composed of matter .... in a very high state of refinement and attenuation.'[1]
Among rude races, the original conception of the human soul seems to have been that of ethereality, or vaporous materiality, which has held so large a place in human thought ever* since. In fact, the later metaphysical notion of immateriality could scarcely have conveyed any meaning to a savage. It is moreover to be noticed that, as to the whole nature and action of apparitional souls, the lower philosophy escapes various difficulties which down to modern times have perplexed metaphysicians and theologians of the civilized world. Considering the thin ethereal body of the soul to be itself sufficient and suitable for visibility, movement, and speech, the primitive animists required no additional hypotheses to account for these manifestations; they had no place for theories such as detailed by Calmet, as that immaterial souls have their own vaporous bodies, or occasionally have such vaporous bodies provided for them by supernatural means to enable them to appear as spectres, or that they possess the power of condensing the circumambient air into phantom-like bodies to invest themselves in, or of forming from it vocal instruments.[2] It appears to have been within systematic schools of civilized philosophy that the transcendental definitions of the immaterial soul were obtained, by abstraction from the primitive conception of the ethereal-material soul, so as to reduce it from a physical to a metaphysical entity.
Departing from the body at the time of death, the soul or spirit is considered set free to linger near the tomb, to wander on earth or flit in the air, or to travel to the proper region of spirits — the world beyond the grave. The principal conceptions of the lower psychology as to a Future
