There are cases also where a percipient who has had an apparition of a friend shortly after that friend's known death has had _veridical_ hallucinations at other times, and has never had any hallucination of purely subjective origin. Such a percipient may naturally suppose that his apparition of the departed friend possessed the same veridical character which was common to the rest, although it was not _per se_ evidential, since the fact of the death was already known.

For the present, however, it will be better to return to the cases which are free from this important _prima facie_ drawback--cases where the percipient was, at any rate, unaware that the death, which the phantasm seemed to indicate, had in fact taken place.

In the first place, there are a few cases where a percipient is informed of a death by a veridical phantasm, and then some hours afterwards a similar phantasm differing perhaps in detail, recurs.

Such was the case of Archdeacon Farler (i. p. 414), who _twice_ during one night saw the dripping figure of a friend who, as it turned out, had been drowned during the previous day. Even the first appearance was several hours after the death, but this we might explain by the latency of the impression till a season of quiet. The second appearance may have been a kind of recrudescence of the first; but if the theory of latency be discarded, so that the _first_ appearance (if more than a mere chance coincidence) is held to depend upon some energy excited by the deceased person after death, it would afford some ground for regarding the _second_ appearance as also veridical. The figure in this case was once more seen a fortnight later, and on this occasion, as Archdeacon Farler informs me, in ordinary garb, with no special trace of accident.

A similar repet.i.tion occurs in seven other cases recorded in _Phantasms of the Living_.[139]

Turning now to the cases where the phantasm is not repeated, but occurs some hours after death, let us take a few narratives where the interval of time is pretty certain, and consider how far the hypothesis of _latency_ looks probable in each instance.

Where there is no actual hallucination, but only a feeling of unique _malaise_ or distress following at a few hours' interval on a friend's death at a distance, as in Archdeacon Wilson's case (i. p. 280), it is very hard to picture to ourselves what has taken place. Some injurious shock communicated to the percipient's brain at the moment of the agent's death may conceivably have slowly worked itself into consciousness. The delay may have been due, so to say, to physiological rather than to psychical causes.

Next take a case like that of Mrs. Wheatcroft (i. p. 420), or of Mrs.

Evens (ii. p. 690), or Sister Bertha (quoted below in Appendix VII. F), where a definite hallucination of sight or sound occurs some hours after the death, but in the middle of the night. It is in a case of this sort that we can most readily suppose that a "telepathic impact" received during the day has lain dormant until other excitations were hushed, and has externalised itself as a hallucination after the first sleep, just as when we wake from a first sleep some subject of interest or anxiety, which has been thrust out of our thoughts during the day, will often well upwards into consciousness with quite a new distinctness and force.

But on the other hand, in the case (for instance) of Mrs. Teale (ii. p.

693), there is a deferment of some eight hours, and then the hallucination occurs while the percipient is sitting wide awake in the middle of her family. And in one of the most remarkable dream-cases in our collection (given in Chapter IV.), Mrs. Storie's experience does not resemble the mere emergence of a latent impression. It is long and complex, and suggests some sort of clairvoyance; but if it be "telepathic clairvoyance," that is, a picture transferred from the decedent's mind, then it almost requires us to suppose that a _post-mortem_ picture was thus transferred, a view of the accident and its consequences _fuller_ than any which could have flashed through the dying man's mind during his moment of sudden and violent death from "the striking off of the top of the skull" by a railway train.

If once we a.s.sume that the deceased person's mind could continue to act on living persons after his bodily death, then the confused horror of the series of pictures which were presented to Mrs. Storie's view--mixed, it should be said, with an element of _fresh departure_ which there was nothing in the accident itself to suggest--would correspond well enough to what one can imagine a man's feelings a few hours after such a death to be. This is trespa.s.sing, no doubt, on hazardous ground; but if once we admit communication from the other side of death as a working hypothesis, we must allow ourselves to imagine something as to the att.i.tude of the communicating mind, and the least violent supposition will be that that mind is still in part at least occupied with the same thoughts which last occupied it on earth. It is possible that there may be some interpretation of this kind for some of the cases where a funeral scene, or a dead body, is what the phantasm presents. There is a remarkable case (i. p. 265) [-- 664] where a lady sees the body of a well-known London physician--about ten hours after death--lying in a bare unfurnished room (a cottage hospital abroad).

Here the description, as we have it, would certainly fit best with some kind of telepathic clairvoyance prolonged after death--some power on the deceased person's part to cause the percipient to share the picture which might at that moment be occupying his own mind.

It will be seen that these phenomena are not of so simple a type as to admit of our considering them from the point of view of _time-relations_ alone. Whatever else, indeed, a "ghost" may be, it is probably one of the most complex phenomena in nature. It is a function of two unknown variables--the incarnate spirit's sensitivity and the discarnate spirit's capacity of self-manifestation. Our attempt, therefore, to study such intercourse may begin at either end of the communication--with the percipient or with the agent. We shall have to ask, How does the incarnate mind receive the message? and we shall have to ask also, How does the discarnate mind originate and convey it?

Now it is by pressing the _former_ of these two questions that we have, I think, the best chance at present of gaining fresh light. So long as we are considering the incarnate mind we are, to some extent at least, on known ground; and we may hope to discern a.n.a.logies in some other among that mind's operations to that possibly most perplexing of all its operations, which consists in taking cognisance of messages from unembodied minds, and from an unseen world. I think, therefore, that "the surest way, though most about," as Bacon would say, to the comprehension of this sudden and startling phenomenon lies in the study of other rare mental phenomena which can be observed more at leisure, just as "the surest way, though most about," to the comprehension of some blazing inaccessible star has lain in the patient study of the spectra of the incandescence of terrestrial substances which lie about our feet. I am in hopes that by the study of various forms of subliminal consciousness, subliminal faculty, subliminal perception, we may ultimately obtain a conception of our own total being and operation which may show us the incarnate mind's perception of the discarnate mind's message as no isolated anomaly, but an orderly exercise of natural and innate powers, frequently observed in action in somewhat similar ways.

It is, I say, from this human or terrene side that I should prefer, were it possible, to study in the first instance all our cases. Could we not only share but interpret the percipient's subjective feelings, could we compare those feelings with the feelings evoked by ordinary vision or telepathy among living men, we might get at a more intimate knowledge of what is happening than any observation from outside of the details of an apparition can supply. But this, of course, is not possible in any systematic way; occasional glimpses, inferences, comparisons, are all that we can attain to as yet. On the other hand, it is comparatively easy to arrange the whole group of our cases in some series depending on their observed external character and details. They can, indeed, be arranged in more than one series of this kind--the difficulty is in selecting the most instructive. That which I shall here select is in some points arbitrary, but it has the advantage of bringing out the wide range of variation in the clearness and content of these apparitional communications, here arranged mainly in a descending series, beginning with those cases where fullest knowledge or purpose is shown, and ending with those where the indication of intelligence becomes feeblest, dying away at last into vague sounds and sights without recognisable significance.

But I shall begin by referring to a small group of cases,[140] which I admit to be anomalous and non-evidential--for we cannot prove that they were more than subjective experiences--yet which certainly should not be lost, filling as they do, in all their grotesqueness, a niche in our series otherwise as yet vacant. If man's spirit is separated at death from his organism, there must needs be cases where that separation, although apparently, is not really complete. There must be subjective sensations corresponding to the objective external facts of apparent death and subsequent resuscitation. Nor need it surprise those who may have followed my general argument, if those subjective sensations should prove to be dreamlike and fantastic. Here, as so often in our inquiries, the very oddity and unexpectedness of the details--the absence of that solemnity which one would think the dying man's own mind would have infused into the occasion--may point to the existence of some reality beneath the grotesque symbolism of the transitional dream.

The transitional dream, I call it, for it seems to me not improbable--remote though such a view may be from current notions--that the pa.s.sage from one state to another may sometimes be accompanied with some temporary lack of adjustment between experiences taking place in such different environments--between the systems of symbolism belonging to the one and to the other state. But the reason why I refer to the cases in this place is that here we have perhaps our nearest possible approach to the sensations of the spirit which is endeavouring to manifest itself;--an inside view of a would-be apparition. The narratives suggest, moreover, that spirits recently freed from the body may enjoy a fuller perception of earthly scenes than it is afterwards possible to retain, and that thus the predominance of apparitions of the _recently_ dead may be to some extent explained.

We have, indeed, very few cases where actual apparitions give evidence of any _continuity_ in the knowledge possessed by a spirit of friends on earth. Such evidence is, naturally enough, more often furnished by automatic script or utterance. But there is one case (which I give in Appendix VII. A) where a spirit is recorded as appearing repeatedly--in guardian-angel fashion--and especially as foreseeing and sympathising with the survivor's future marriage.

Among repeated apparitions this case at present stands almost alone; its parallels will be found when we come to deal with the persistent "controls," or alleged communicating spirits, which influence trance-utterance or automatic script. A case bearing some resemblance to it, however, is given in _Proceedings_ S.P.R., vol. viii. p. 233, the main difference being that the repeated communications are there made in _dream_, and in _Proceedings_ S.P.R., vol. v. p. 450, [714 A], is recorded another case, where the deceased person seems to make repeated efforts to impress on survivors a wish prompted by continued affection.

Less uncommon are the cases where an apparition, occurring singly and not repeated, indicates a continued knowledge of the affairs of earth.

That knowledge, indeed, runs mainly, as we shall presently see, in two directions. There is often knowledge of some circ.u.mstance connected with the deceased person's own death, as the appearance of his body after dissolution, or the place of its temporary deposit or final burial. And there is often knowledge of the impending or actual death of some friend of the deceased person's. On the view here taken of the gradual pa.s.sage from the one environment into the other, both these kinds of knowledge seem probable enough. I think it likely that some part of the consciousness after death may for some time be dreamily occupied with the physical scene. And similarly, when some surviving friend is gradually verging towards the same dissolution, the fact may be readily perceptible in the spiritual world. When the friend has actually died, the knowledge which his predecessor may have of his transition is knowledge appertaining to events of the next world as much as of this.

But apart from this information, acquired perhaps on the borderland between two states, apparitions do sometimes imply a perception of more definitely terrene events, such as the moral crises (as marriage, grave quarrels, or impending crimes) of friends left behind on earth. In _Proceedings_ S.P.R., vol. vi. p. 25 [716 A], is a case of impressive warning, in which the phantom was seen by two persons, one of whom had already had a less evidential experience.

In another case of similar type,[141] the message, while felt by the percipient to be convincing and satisfactory, was held too private to be communicated in detail. It is plain that just in the cases where the message is most ultimately veracious, the greatest difficulty is likely to be felt as to making it known to strangers.

I have already given a case (Appendix VII. A) where a departed spirit seems to show a sympathetic antic.i.p.ation of a marriage some time before it is contemplated. In another case (_Journal_ S.P.R., vol v. p. 10), the percipient, Mrs. V., describes a vision of a mother's form suspended, as it were, in a church where her son is undergoing the rite of confirmation. That vision, indeed, might have been purely subjective, as Mrs. V. was familiar with the departed mother's aspect; though value is given to it by the fact that Mrs. V. has had other experiences which included evidential coincidences.

From these instances of knowledge shown by the departed of events which seem wholly terrene, I pa.s.s to knowledge of events which seem in some sense more nearly concerned with the spirit-world. We have, as already hinted, a considerable group of cases where a spirit seems to be aware of the _impending death_ of a survivor.[142] In some few of those cases the foreknowledge is entirely inexplicable by any such foresight as we mortals can imagine, but in the case given in Appendix VII. B, though the family did not foresee the death, a physician might, for aught we know, have been able to antic.i.p.ate it. However explained, the case is one of the best-attested, and in itself one of the most remarkable, that we possess.

I place next by themselves a small group of cases which have the interest of uniting the group just recounted, where the spirit antic.i.p.ates the friend's departure, with the group next to be considered, where the spirit welcomes the friend already departed from earth. This cla.s.s forms at the same time a natural extension of the clairvoyance of the dying exemplified in some "reciprocal" cases (_e.g._ in the case of Miss W., where a dying aunt has a vision of her little niece who sees an apparition of her at the same time; see _Phantasms of the Living_, vol. ii. p. 253). Just as the approaching severance of spirit from body there aided the spirit to project its observation among incarnate spirits at a distance upon this earth, so here does that same approaching severance enable the dying person to see spirits who are already in the next world. It is not very uncommon for dying persons to say, or to indicate when beyond speech, that they see spirit friends apparently near them. But, of course, such vision becomes evidential only when the dying person is unaware that the friend whose spirit he sees has actually departed, or is just about to depart, from earth. Such a conjuncture must plainly be rare; it is even rather surprising that these "Peak in Darien" cases, as Miss Cobbe has termed them in a small collection which she made some years ago, should be found at all. We can add to Miss Cobbe's cases two of fair attestation. (_Proceedings_ S.P.R., vol. iii. p. 93, and vol. xiv. p. 288 [718 A and B]).

From this last group, then, there is scarcely a noticeable transition to the group where departed spirits manifest their knowledge that some friend who survived them has now pa.s.sed on into their world. That such recognition and welcome does in fact take place, later evidence, drawn especially from trance-utterances, will give good ground to believe.

Only rarely, however, will such welcome--taking place as it does in the spiritual world--be reflected by apparitions in _this_. When so reflected, it may take different forms, from an actual utterance of sympathy, as from a known departed friend, down to a mere silent presence, perhaps inexplicable except to those who happen to have known some long predeceased friend of the decedent's.

I quote in Appendix VII. C one of the most complete cases of this type, which was brought to us by the Census of Hallucinations.

There are other cases more or less a.n.a.logous to this. In one[143] the apparition of a dying mother brings the news of her own death and that her baby is living. In another[144] a mother sees a vision of her son being drowned and also an apparition of her own dead mother, who tells her of the drowning. In this case, the question may be raised as to whether the second figure seen may not have been, so to say, _subst.i.tutive_--a symbol in which the percipient's own mind clothed a telepathic impression of the actual decedent's pa.s.sage from earth. Such a view might perhaps be supported by some anomalous cases where news of the death is brought by the apparition of a person still living, who, nevertheless, is not by any normal means aware of the death. (See the case of Mrs. T., already given in Appendix IV. E.)

But such an explanation is not always possible. In the case of Mrs.

Bacchus,[145] for instance, both the deceased person and the phantasmal figure were previously unknown to the percipient. This case--the last which Edmund Gurney published--comes from an excellent witness. The psychical incident which it seems to imply, while very remote from popular notions, would be quite in accordance with the rest of our present series. A lady dies; her husband in the spirit-world is moved by her arrival; and the direction thus given to his thought projects a picture of him, clothed as in the days when he lived with her, into visibility in the house where her body is lying. We have thus a dream-like recurrence to earthly memories, prompted by a revival of those memories which had taken place in the spiritual world. The case is midway between a case of _welcome_ and a case of _haunting_.

I now come to a considerable group of cases where the departed spirit shows a definite knowledge of some fact connected with his own earth-life, his death, or subsequent events connected with that death.

The knowledge of subsequent events, as of the spread of the news of his death, or as to the place of his burial, is, of course, a greater achievement (so to term it) than a mere recollection of facts known to him in life, and ought strictly, on the plan of this series, to be first ill.u.s.trated. But it will be seen that all these stages of knowledge cohere together; and their connection can better be shown if I begin at the lower stage,--of mere earth-memory. Now here again, as so often already, we shall have to wait for automatic script and the like to ill.u.s.trate the full extent of the deceased person's possible memory.

Readers of the utterances, for instance, of "George Pelham" (see Chapter IX.) will know how full and accurate may be these recollections from beyond the grave. Mere apparitions, such as those with which we are now dealing, can rarely give more than one brief message, probably felt by the deceased to be of urgent importance.

A well-attested case where the information communicated in a vision proved to be definite, accurate, and important to the survivors is given in Appendix VII. D. In the same Appendix another case in this group is also quoted. It ill.u.s.trates the fact that the cases of deepest interest are often the hardest for the inquirer to get hold of.

In this connection I may refer again to Mrs. Storie's dream of the death of her brother in a railway accident, given in Chapter IV. While I think that Gurney was right--in the state of the evidence at the time _Phantasms of the Living_ was written--in doing his best to bring this incident under the head of telepathic clairvoyance, I yet feel that the knowledge since gained makes it impossible for me to adhere to that view. I cannot regard the visionary scene as wholly reflected from the mind of the dying man. I cannot think, in the first place, that the vision of Mr. Johnstone--interpolated with seeming irrelevance among the details of the disaster--did only by accident coincide with the fact that that gentleman really _was_ in the train, and with the further fact that it was _he_ who communicated the fact of Mr. Hunter's death to Mr.

and Mrs. Stone. I must suppose that the communicating intelligence was aware of Mr. Johnstone's presence, and at least guessed that upon him (as a clergyman) that task would naturally fall. Nor can I pa.s.s over as purely symbolic so important a part of the vision as the _second figure_, and the sc.r.a.p of conversation, which seemed to be half heard. I therefore consider that the case falls among those where a friend recently departed appears in company of some other friend, dead some time before.

We have thus seen the spirit occupied shortly after death with various duties or engagements, small or great, which it has incurred during life on earth. Such ties seem to prompt or aid its action upon its old surroundings. And here an important reflection occurs. Can we _prepare_ such a tie for the departing spirit? Can we create for it some welcome and helpful train of a.s.sociation which may facilitate the self-manifestation which many souls appear to desire? I believe that we can to some extent do this. At an early stage of our collection, Edmund Gurney was struck by the unexpectedly large proportion of cases where the percipient informed us that there had been a _compact_ between himself and the deceased person that whichever pa.s.sed away first should try to appear to the other. "Considering," he adds, "what an extremely small number of persons make such a compact, compared with those who do not, it is difficult to resist the conclusion that its existence has a certain efficacy."

Let us now review the compact-cases given in _Phantasms of the Living_ and consider how far they seem to indicate _ante-mortem_ or _post-mortem_ communication. The twelve cases there recorded are such as fell, or may have fallen, within twelve hours of the death. In three of these cases, the agent whose phantasm appeared was certainly still alive. In most of the other cases the exact time relation is obscure; in a few of them there is strong probability that the agent was already dead. The inference will be that the existence of a promise or compact may act effectively both on the subliminal self before death and also probably on the spirit after death.

This conclusion is confirmed by several other cases, one of which is given in Appendix VII. E. This case suggests an important practical reflection. When a compact to appear, if possible, after death is made, it should be understood that the appearance need not be to the special partner in the compact, but to any one whom the agent can succeed in impressing. It is likely enough that many such attempts, which have faded on account of the surviving friend's lack of appropriate sensitivity, might have succeeded if the agent had tried to influence some one already known to be capable of receiving these impressions.[146] There is a case given in _Proceedings_ S.P.R., vol. v.

p. 440, in which a lady, having made a compact with her husband and also with a friend, her phantom is seen after her death by her husband and daughter and the latter's nurse, collectively; but not by the friend, who was living elsewhere.

Again, we cannot tell how long the spirit may continue the effort, or, so to say, renew the experiment. In a case recorded in _Proceedings_ S.P.R., vol. x. p. 378, the compact is fulfilled after a s.p.a.ce of five years. In another case,[147] there had been no formal compact; but there is an attempt to express grat.i.tude on an anniversary of death; and this implies the same kind of mindful effort as the fulfilment of a definite promise.

I have now traced certain _post-mortem_ manifestations which reveal a recollection of events known at death, and also a persistence of purpose in carrying out intentions formed before death. In this next group I shall trace the knowledge of the departed a little further, and shall discuss some cases where they appear cognisant of the aspect of their bodies after death, or of the scenes in which those bodies are temporarily deposited or finally laid. Such knowledge may appear trivial,--unworthy the attention of spirits transported into a higher world. But it is in accordance with the view of a gradual transference of interests and perceptions,--a period of intermediate confusion, such as may follow especially upon a death of a sudden or violent kind, or perhaps upon a death which interrupts very strong affections.

Thus we have already (Appendix VII. B) encountered one striking case of this type,--the _scratch on the cheek_, perceived by the departed daughter, as we may conjecture, by reason of the close sympathy which united her to the mother who was caring for her remains.

There are also two cases closely resembling each other, though from percipients in widely different parts of the world, where a clairvoyant vision seems to be presented of a tranquil death-chamber. In that of Mr.

Hector of Valencia, South Australia (see _Phantasms of the Living_, vol.

i. p. 353), the percipient sees in a dream his father dying in the room he usually occupied, with a candle burning on a chair by his bed; and the father is found dead in the morning, with a candle by his bedside in the position seen in the dream. There is not, however, in this case any sure indication that the dead or dying person was cognisant of his own body's aspect or surroundings. There may have been a clairvoyant excursion on the percipient's part, evoked by some impulse from the agent which did not itself develop into distinctness.[148]

But in certain cases of violent death there seems to have been an intention on the deceased person's part to show the condition in which his body is left. Such was Mrs. Storie's dream, or rather series of visions referred to earlier in this chapter. Such are the cases given in _Phantasms of the Living_, vol. i. p. 365 [429 A], and _Proceedings_ S.P.R., vol. iii. (1885) p. 95 [-- 730]. Here, too, may be placed two cases--those of Dr. Bruce (in Appendix IV. D) and Miss Hall (_Journal_ S.P.R., vol. vii. p. 173 [731 A])--where there are _successive_ pictures of a death and the subsequent arrangement of the body. The _milieux_ of the percipients, the nature of the deaths, are here again totally disparate; yet we seem to see the same unknown laws producing effects closely similar.

In Dr. Bruce's case one might interpret the visions as coming to the percipient through the mind of his wife, who was present at the scene of the murder. But this explanation would be impossible in Miss Hall's case. Rather it seems as though some telepathic link, set up between the dying brother and the sister, had been maintained after death until all duties had been fulfilled to the departed. The case reminds one of the old Homeric notions of the restless appeal of unburied comrades.

In the case of Mrs. Green (_Proceedings_ S.P.R., vol. v. p. 420 [429 D]), we come across an interesting problem. Two women are drowned under very peculiar circ.u.mstances. A friend has apparently a clairvoyant vision of the scene, yet not at the moment when it occurred, but many hours afterwards, and about the time when another person, deeply interested, heard of the death. It is therefore possible to suppose that the apparently clairvoyant scene was in reality impressed telepathically on the percipient by another living mind. I think, however, that both the nature of the vision and certain a.n.a.logies, which will appear later in our argument, point to a different view, involving an agency both of the dead and of the living. I conjecture that a current of influence may be started by a deceased person, which, however, only becomes strong enough to be perceptible to its object when reinforced by some vivid current of emotion arising in living minds. I do not say that this is yet provable; yet the hint may be of value when the far-reaching interdependencies of telepathy between the two worlds come to be better understood.

Two singular cases in this group remain, where the departed spirit, long after death, seems preoccupied with the spot where his bones are laid.

The first of these cases (_Journal_ S.P.R., vol. vi. p. 230 [733 A]) approaches farce; the second (in which the skeleton of a man who had probably been murdered about forty years before was discovered by means of a dream; see _Proceedings_ S.P.R., vol. vi. p. 35), stands alone among our narratives in the tragedy which follows on the communication.

Mr. Podmore in an article in the same volume (p. 303) suggests other theories to account for this case without invoking the agency of the dead; but to me the least impossible explanation is still the notion that the murdered man's dreams harked back after all those years to his remote unconsecrated grave. I may refer further to another case (in _Proceedings_ S.P.R., vol. iv. p. 155, footnote) where feelings of horror and depression were constantly experienced in a room over which a baby's body was afterwards found. This case makes, perhaps, for another explanation--depending not so much on any _continued_ influence of the departed spirit as on some _persistent_ influence inhering in the bones themselves--deposited under circ.u.mstances of terror or anguish, and possibly in some way still radiating a malignant memory. Bizarre as this interpretation looks, we shall find some confirmation of such a possibility in our chapter on Possession. Yet another case belonging to the same group (_Proceedings_ S.P.R., vol. v. p. 418) supplies a variant on this view; suggesting, as Edward Gurney has remarked, the local imprintation of a tragic picture, by _whom_ and upon _what_ we cannot tell.

I think it well to suggest even these wild conjectures; so long as they are understood to be conjectures and nothing more. I hold it probable that those communications, of which telepathy from one spirit to another forms the most easily traceable variety, are in reality infinitely varied and complex, and show themselves from time to time in forms which must for long remain quite beyond our comprehension.

The next cla.s.s of cases in this series well ill.u.s.trates this unexpectedness. It has only been as the result of a gradual acc.u.mulation of concordant cases that I have come to believe there is some reality in the bizarre supposition that the departed spirit is sometimes specially aware of the tune at which news of his death is about to reach some given friend.[149] Proof of such knowledge on his part is rendered harder by the alternative possibility that the friend may by clairvoyance become aware of a letter in his own proximity. As was shown in _Phantasms of the Living_, there is some evidence for such clairvoyance even in cases where the letter seen is quite unimportant.

Again, there are cases where the percipient states that a cloud of unreasonable depression fell upon him about the time of his friend's death at a distance, and continued until the actual news arrived; when, instead of becoming intensified, it lifted suddenly. In one or two such cases there was an actual presence or apparition, which seemed to hang about until the news arrived, and then disappeared. Or, on the other hand, there is sometimes a happy vision of the departed preluding the news, as though to prepare the percipient's mind for the shock (_Proceedings_ S.P.R., vol. iii. p. 90 [735 A]). The suggested inference is that in such cases the spirit's attention is more or less continuously directed to the survivor until the news reaches him. This does not, of course, explain how the spirit learns as to the arrival of the news; yet it makes that piece of knowledge seem a less isolated thing.