Visual Manifestations

100. Of all the spirit manifestations the most interesting are, undoubtedly, those by which spirits can render themselves visible. It will be seen, by the explanation of this phenomenon, that it is no more supernatural than the others. We first give the answers of the spirits to questions on this subject.

100. Of all spirit manifestations, the most interesting are undoubtedly those in which spirits make themselves visible. The explanation of this phenomenon will show that it is no more supernatural than the others. We begin with the spirits' answers to questions on this subject.

1. "Can spirits make themselves visible?"

1. "Can spirits make themselves visible?"

"Yes; especially during sleep: at the same time some persons see them as well waking; but this is more rare."

"Yes, especially during sleep. Some people also see them while awake, but this is rarer."

Remark. While the body rests, the spirit is disengaged from its material ties; it is more free, and can more easily see other spirits with whom it enters into communication. Dreams are but the remembrances of this state; when nothing is remembered, it is said there has been no dreaming; but the soul has none the less seen and enjoyed its liberty. We treat more especially here of apparitions in the waking state.⁶

Remark. While the body rests, the spirit is freed from its material ties. It is freer and can more easily see and communicate with other spirits. Dreams are simply memories of this state. When people remember nothing, they say they have not dreamed. But the soul has still seen and enjoyed its freedom. Here we focus on apparitions seen while awake.⁶

2. "Do the spirits who manifest themselves to the sight belong more to one class than another?"

2. "Are spirits that appear to the eye more likely to belong to one class than another?"

"No; they may belong to all classes,—to the most elevated as to the most inferior."

"No, they may belong to any class, from the highest to the lowest."

3. "Is it given to all spirits to manifest themselves visibly?"

3. "Can all spirits make themselves visible?"

"All can; but they have not always the permission, nor the will."

"All can, but they don't always have permission or the will."

4. "What is the motive of spirits who make themselves visible?"

4. "Why do spirits make themselves visible?"

"That depends upon circumstances; according to their nature, the motive may be good or bad."

"That depends on the circumstances. The motive may be good or bad, depending on the circumstances."

5. "How could this permission be given if the motive were bad?"

5. "How could this permission be given if the motive was bad?"

"It is then to try those to whom they appear. The intention of the spirit may be evil, but the result may be good."

"It is then meant to test those to whom they appear. The spirit's intention may be evil, but the result may be good."

6. "What can be the motive of the spirits who have evil intentions, in showing themselves?"

6. "Why might spirits with evil intentions show themselves?"

"To terrify, and often to avenge."

"To frighten, and often to take revenge."

"What is that of the spirits who come with a good intention?"

"What about the spirits who come with good intentions?"

"To console those who regret them, to prove that they exist and are near you, to give advice, and to claim assistance for themselves."

"To comfort those who miss them, to prove that they exist and are near you, to give advice, and to ask for help themselves."

7. "What inconvenience could there be if the possibility of seeing spirits were permanent and general? Would it not be a means of relieving the doubts of the most skeptical?"

7. "What problems could arise if everyone could always see spirits? Wouldn't that help relieve even the most skeptical people's doubts?"

"Man being constantly surrounded by spirits, their incessant sight would trouble him, would hamper him in his actions, would destroy his initiative in most cases; while believing himself alone, he acts more freely. As for the skeptical, they have plenty of means of being convinced if they would profit by them, and were not blinded by pride. You know very well that there are persons who have seen, and who believe none the more for that, since they say it is an illusion. Do not disquiet yourself for those people. God sees to them."

"People are constantly surrounded by spirits. Seeing them all the time would disturb people and hinder their actions. In most cases, it would destroy their initiative. But when people believe they are alone, they act more freely. As for skeptics, they have plenty of ways to be convinced, if they would use them and were not blinded by pride. You know very well that some people have seen spirits and still do not believe. They say what they saw was an illusion. Do not worry about those people. God will take care of them."

Remark. There would be as great inconvenience in seeing spirits always with us, as in seeing the air that surrounds us, or the myriads of microscopic animals that flutter around us and on us. From whence we should conclude that what God has done is well done, and that he knows better than we what is suited to us.

Remark. It would be just as inconvenient to see spirits always around us as to see the air surrounding us. It would also be as inconvenient as seeing the countless microscopic animals moving around us and on us. We should therefore conclude that what God has done is well done. He knows better than we do what is suited to us.

8. "If the sight of spirits has inconveniences why is it permitted in certain cases?"

8. "If seeing spirits has drawbacks, why is it allowed in some cases?"

"It is to give a proof that all does not die with the body, that the soul preserves its individuality after death. This temporary sight suffices to give this proof, and attests to the presence of your friends near you, but it has not the inconveniences of permanence."

"It is to prove that not everything dies with the body and that the soul remains individual after death. This brief sight is enough to prove this and show that your friends are near you. But it does not have the drawbacks of a permanent sight."

9. "In more advanced worlds than ours, is the sight of spirits more frequent?"

9. "Are spirits seen more often in worlds more advanced than ours?"

"The nearer man is brought to the spiritual nature, the more easily he enters into relations with spirits: it is the grossness of your envelope that makes the perception of ethereal beings most difficult and most rare."

"The closer people are to a spiritual nature, the more easily they can communicate with spirits. The coarseness of your physical body makes it very difficult and rare to perceive ethereal beings."

10. "Is it rational to be terrified at the apparition of a spirit?"

10. "Is it rational to be terrified by the appearance of a spirit?"

"He who reflects ought to understand that a spirit, whatever he may be, is less dangerous than a living person. Besides, spirits go everywhere, and there is no need to see them to know that they may be beside us. The spirit that would do harm can do it without showing himself, and even more surely; he is not dangerous because he is a spirit, but because of the influence he can exert in the thought, turning it away from good and toward evil."

“Anyone who thinks about it should understand that a spirit, whoever he may be, is less dangerous than a living person. Besides, spirits go everywhere. We do not need to see them to know that they may be beside us. A spirit who wants to do harm can do so without showing himself, and even more surely. He is not dangerous because he is a spirit, but because he can influence our thoughts, turning them away from good and toward evil.”

Remark. Persons who are afraid in solitude or in darkness rarely consider the cause of their terror; they could not say what they fear, but assuredly they should more fear to meet men than spirits; for a wrong-doer is more dangerous living than after death. A lady of our acquaintance had, one evening, in her room, an apparition so distinct, she thought it a person, and her first movement was that of fright. Having assured herself that no one was there, she said to herself, "It appears it is only a spirit. I may sleep in peace."

Remark. People who are afraid when alone or in the dark rarely consider what causes their fear. They could not say what they fear, but they should surely fear meeting people more than spirits. A wrongdoer is more dangerous alive than after death. One evening, a lady we knew saw an apparition in her room. It was so distinct that she thought it was a person, and at first she was frightened. Once she had made sure no one was there, she said to herself, "It seems it is only a spirit. I can sleep in peace."

11. "Can the person to whom a spirit appears engage in conversation with him?"

11. "Can a person talk with a spirit who appears to them?"

"Perfectly well; and that is what should always be done in such cases,—asking the spirit who he is and what he wants, and how we may be useful to him. If the spirit is unhappy and suffering, our commiseration soothes him; if it is a benevolent spirit, he may come with the intention of giving us good advice."

"Exactly. That is what we should always do in such cases. Ask the spirit who he is, what he wants, and how we can help him. If the spirit is unhappy and suffering, our compassion comforts him. If he is a kind spirit, he may have come to give us good advice."

"How, in this case, can the spirit answer?"

"In this case, how can the spirit answer?"

"He does it sometimes by articulate sounds, like a person living; most often by transmission of thought."

"Sometimes he does it by speaking aloud, like a living person. Most often, he does it by transmitting thoughts."

12. "Do the spirits who appear with wings really have them, or are those wings but symbolical appearances?"

12. "Do spirits who appear with wings really have them, or are the wings just symbolic?"

"Spirits have not wings; they do not need them; for they can, as spirits, transport themselves everywhere. They appear according to the way in which they desire to affect the person to whom they show themselves: some appear in ordinary costume, others enveloped in draperies; some with wings, as attributes of the category of spirits they represent."

"Spirits do not have wings because they do not need them. As spirits, they can travel anywhere. They appear in whatever way they want to affect the person who sees them. Some appear in ordinary clothes, while others are wrapped in robes. Some appear with wings, a symbol of the category of spirits they represent."

13. "Are the persons we see in dreams always those they seem to be?"

13. "Are the people we see in dreams always who they seem to be?"

"It is almost always those persons themselves whom your spirit goes to find, or who come to find you."

"Almost always, your spirit goes to find those people themselves, or they come to find you."

14. "Could not mocking spirits take the appearance of persons who are dear to us, to lead us into error?"

14. "Could mocking spirits take the appearance of people dear to us to lead us into error?"

"They take fantastic appearances only to amuse themselves at your expense; but there are things with which they are not permitted to sport."

"They take on strange appearances only to amuse themselves at your expense. But there are things they are not allowed to make fun of."

15. Thought being a kind of invocation, it is easily understood that it evokes the presence of the spirit; but how is it that often the persons of whom we think most,—whom we ardently desire to see,—do not come in dreams, while we see people who are indifferent to us, and those of whom we never think?"

15. Thought is a kind of invocation, so it is easy to understand that it calls a spirit to us. But why do the people we think about most, whom we long to see, often not come to us in dreams? Why do we instead see people we feel indifferent toward and people we never think about?"

"There is not always the possibility of spirits manifesting themselves to the sight, even in dreams, and in spite of the desire there may be to see them: causes independent of their will may prevent them. It is, also, often a trial which the most ardent desire cannot overpass. As to indifferent persons, if you do not think of them, it is possible they may think of you. Besides, you can have no idea of the relations of the world of spirits; you meet there a crowd of intimate acquaintances, old and new, of whom you have no idea in the waking state."

"Spirits cannot always appear to you, even in dreams, no matter how much you want to see them. Causes beyond their control may prevent them. This is also often a trial that even the strongest desire cannot overcome. As for people you feel indifferent toward, they may think of you even if you do not think of them. Besides, you cannot know what relationships exist in the spirit world. There you meet many close acquaintances, old and new, whom you do not remember when you are awake."

Remark. When there is no means of controlling the visions or apparitions, they can undoubtedly be looked upon as hallucinations; but when they are confirmed by events, they cannot be attributed to the imagination; such are, for instance, the apparitions at the moment of their death, either in dream or in a waking state, of persons of whom we do not think, and who, by various signs, reveal the wholly unexpected circumstances attending their death. Horses have often been known to rear, and refuse to go forward, in presence of the apparitions that terrified their drivers. If imagination counts for something with men, surely it cannot with animals. Besides, if the images seen in dreams were always an effect of waking perceptions, nothing could explain why it often happens that we never dream of those things most often in our thoughts.

Remark. When there is no way to verify visions or apparitions, they can undoubtedly be regarded as hallucinations. But when events confirm them, they cannot be attributed to imagination. For example, people sometimes see apparitions of people they are not thinking about, at the moment those people die. These apparitions may appear in dreams or while the observers are awake. Through various signs, they reveal the wholly unexpected circumstances of the deaths. Horses have often reared and refused to go forward when faced with apparitions that terrified their drivers. If imagination plays a part for humans, surely it cannot for animals. Besides, if images seen in dreams always resulted from what we perceive while awake, something would remain unexplained. Why do we often never dream of the things we think about most?

16. "Why are some visions more frequent in sickness?"

16. "Why are some visions more common during illness?"

"They occur the same in a state of perfect health, but in sickness the material ties are relaxed; the weakness of the body leaves more liberty to the spirit, which enters more easily into communication with other spirits."

"They also occur in perfect health, but illness loosens the ties to the body. The body's weakness gives the spirit more freedom, so it can communicate more easily with other spirits."

17. "Spontaneous apparitions appear to be more frequent in certain countries. Is it that certain people are better endowed than others to have this kind of manifestations?"

17. "Spontaneous apparitions seem to occur more often in certain countries. Are some people more naturally able than others to experience this kind of manifestation?"

"Are you acquainted with the details of each apparition? Apparitions, noises, all the manifestations, indeed, are equally spread over the whole world; but they present distinctive characters, according to the people among whom they take place. For instance, among those who have little knowledge of writing, there are no writing mediums; among others they abound: elsewhere there are more often noises and movements than intelligent communications, because these are less esteemed there and less sought after."

"Do you know the details of each apparition? Apparitions, noises, and indeed all manifestations are equally widespread throughout the world. But they have distinct characteristics depending on the people among whom they occur. For example, among people who know little about writing, there are no writing mediums. Among others, writing mediums are plentiful. Elsewhere, noises and movements are more common than intelligent communications. This is because intelligent communications are less valued and less sought after there."

18. "Why do apparitions prefer the night? May it not be an effect of silence and obscurity on the imagination?"

18. "Why do apparitions prefer the night? Could they be an effect of silence and darkness on the imagination?"

"It is for the same reason that you see the stars in the night, which you cannot see in the daylight. The great brightness may efface a light apparition; but it is an error to believe that the night has anything to do with it. Question those who have seen them, and you will see that the majority have taken place by day."

"For the same reason, you can see stars at night but not in daylight. Bright light may make a faint apparition invisible, but it is wrong to believe that night has anything to do with it. Ask those who have seen apparitions, and you will find that most sightings happened during the day."

Remark. Apparitions are much more frequent and general than is believed; but many persons do not confess it, from fear of ridicule; others attribute them to illusion. If they appear more numerous among certain people, that is because there they more carefully preserve traditions, either true or false, almost always exaggerated by the love of the marvelous; credulity makes them see the supernatural in the most common phenomena; the silence of solitary places, the depths of ravines, the groanings of the forest, the screamings of the tempest, the echo of the mountains, the fantastic form of the clouds, the shadows, the mirage, all assist the illusion of simple and artless imaginations, and they tell with the utmost sincerity what they have seen, or what they think they have seen. But beside this fiction there is the reality; the serious study of Spiritism tends to free it from all the absurd accessories of superstition."

Remark. Apparitions are much more common and widespread than people believe. But many people do not admit seeing them for fear of ridicule. Others dismiss them as illusions. If apparitions seem more common among certain peoples, it is because they preserve traditions more carefully. These traditions may be true or false and are almost always exaggerated by a love of the marvelous. Credulity makes people see the supernatural in the most ordinary events. Many things contribute to the illusions of simple, innocent imaginations. These include the silence of lonely places, the depths of ravines, the groaning of the forest, and the screaming of storms. So do mountain echoes, strange cloud shapes, shadows, and mirages. People describe with complete sincerity what they have seen, or what they think they have seen. But alongside these imagined things, there is reality. The serious study of Spiritism aims to free this reality from all the absurd additions of superstition."

19. "Is the sight of spirits produced in a normal state, or only in an ecstatic state?"

19. "Can people see spirits in a normal state, or only in an ecstatic state?"

"It can take place in perfectly normal conditions; at the same time the persons who see them are quite often in a peculiar state, bordering on ecstasy, which gives them a kind of double sight." (Book on Spirits, No. 447.)

"It can happen under perfectly normal conditions. At the same time, people who see them are often in an unusual state bordering on ecstasy. This gives them a kind of double sight." (Book on Spirits, No. 447.)

20. "Do those who see spirits see them with their eyes?"

20. "Do people who see spirits see them with their eyes?"

"They believe they do; but in reality it is the soul that sees, and what proves it is, that they can see them with their eyes shut."

"They believe they do. But in reality, it is the soul that sees. The proof is that they can see them with their eyes closed."

21. "How can the spirit make itself visible?"

21. "How can the spirit make itself visible?"

"The principle is the same as that of all manifestations; it comes from the properties of the périsprit, which can undergo various modifications at the will of the spirit."

"The principle is the same for all manifestations. It comes from the properties of the périsprit, which the spirit can change at will."

22. "Can the spirit itself be made visible, or can it make itself visible only by the aid of the périsprit?"

22. "Can the spirit itself be made visible, or can it become visible only with the help of the périsprit?"

"In your material state spirits can manifest themselves only by the aid of their semi-material envelope; it is the intermediary by which they act on your senses. It is under this envelope that they appear sometimes with a human form, sometimes otherwise, either in dreams or in a state of waking."

"In your material state, spirits can appear to you only with the help of their semi-material envelope. Through this envelope, they act on your senses. Within it, they sometimes appear in human form and sometimes in other forms, either in dreams or while you are awake."

23. "Might it be said that it is by the condensation of the fluid of the périsprit that the spirit becomes visible?"

23. "Could we say that the spirit becomes visible when the fluid of the périsprit condenses?"

"Condensation is not the word; it is rather a comparison which may help you to understand the phenomenon, for there is not really condensation. By the combination of the fluids, there is produced in the périsprit a peculiar disposition, that has no analogy for you, and which renders it perceptible."

"Condensation is not the right word. It is a comparison that may help you understand the phenomenon, because no actual condensation occurs. The fluids combine to produce a peculiar state in the périsprit. You have nothing to compare this state to, and it makes the périsprit perceptible."

24. "Are the spirits that appear always intangible, and inaccessible to the touch?"

24. "Are spirits that appear always intangible and impossible to touch?"

"Intangible, as in a dream, in their normal state; at the same time they can make an impression on the touch, and leave traces of their presence, and even in some cases momentarily become tangible, which proves that between them and you there is matter."

"In their normal state, they are intangible, as in a dream. Yet they can be felt and can leave traces of their presence. In some cases, they can even briefly become tangible. This proves that there is matter between them and you."

25. "Is every one capable of seeing spirits?"

25. "Can everyone see spirits?"

"In sleep, yes, but not in a waking state. In sleep the soul sees without intermediary; when awake it is always more or less influenced by the organs; this is why the conditions are not altogether the same."

"In sleep, yes, but not while awake. During sleep, the soul sees directly. When awake, it is always influenced to some degree by the organs. That is why the conditions are not quite the same."

26. "In what consists the faculty of seeing spirits during the waking hours?"

26. "What is the ability to see spirits while awake?"

"This faculty depends upon the organization; it depends upon the greater or less facility which the fluid of the seer has for combining with that of the spirit. Thus it does not suffice to the spirit to wish to show himself; it is necessary that he find in the person to whom he desires to show himself the necessary aptitude."

"This ability depends on a person's physical makeup. It depends on how easily the seer's fluid can combine with the spirit's fluid. So it is not enough for a spirit to wish to appear. The person to whom the spirit wishes to appear must also have the necessary ability."

"Can this faculty be developed by exercise?"

"Can this ability be developed through practice?"

"It can, like all the other faculties; but it is one of those of which it is better to await the natural development than to hasten it, for fear of exciting the imagination. The general and permanent sight of spirits is exceptional, and is not a normal condition of man."

"It can, like all other faculties. But it is better to let this faculty develop naturally than to hurry it, for fear of stimulating the imagination. Seeing spirits everywhere and all the time is exceptional, and it is not a normal human condition."

27. "Can the apparition of spirits be called forth?"

27. "Can spirits be made to appear?"

"It may be sometimes, but very rarely; it is almost always spontaneous; and for that it is necessary to be endowed with a special faculty."

"It may happen sometimes, but very rarely. It is almost always spontaneous, and it requires a special ability."

28. "Can spirits make themselves visible under any other than a human form?"

28. "Can spirits appear in any form other than human?"

"The human form is the normal form; the spirit can vary its appearance, but it is always the human type."

"The human form is the normal form. The spirit can change its appearance, but it always has a human form."

"Can they show themselves under the form of flame?"

"Can they appear in the form of a flame?"

"They can produce flames, lights, as well as all other effects to attest their presence; but this is not the spirit itself. Flame is often only a mirage, or an emanation from the périsprit; it is, in all cases, only a part; the périsprit appears entire only in visions."

"They can produce flames, lights, and all other effects to show their presence. But these are not the spirit itself. A flame is often just a mirage or something given off by the périsprit. In every case, the flame is only a part of it. The périsprit appears in its entirety only in visions."

29. "What do you think of the belief that attributes the ignis fatuus to the presence of souls or spirits?"

29. "What do you think of the belief that ignis fatuus is caused by the presence of souls or spirits?"

"Superstition produced by ignorance. The real cause of the ignis fatuus is well known."

"Superstition caused by ignorance. The real cause of ignis fatuus is well known."

"The blue flame said to have appeared on the head of Servius Tullius when a child, is it a fable or a reality?"

"Did a blue flame really appear on Servius Tullius's head when he was a child, or is it a fable?"

"It was real; it was produced by the familiar spirit who wanted to warn the mother. This mother—a seeing medium—saw a ray of the protecting spirit of her child. All seeing mediums do not see in the same degree, the same as your writing mediums do not all write the same thing. Where this mother saw only a flame, another medium would have seen the whole body even of the spirit."

"It was real. It was produced by the familiar spirit, who wanted to warn the mother. The mother was a seeing medium. She saw a ray of her child's protecting spirit. Not all seeing mediums see to the same degree, just as your writing mediums do not all write the same thing. Where this mother saw only a flame, another medium would have seen the spirit's whole body."

30. "Could spirits present themselves under the form of animals?"

30. "Could spirits appear as animals?"

"That might happen, but it is always only very inferior spirits who take these appearances. It can, in all cases, be only a momentary appearance, for it would be absurd to believe that any animal whatever could be the incarnation of a spirit. Animals are always only animals, and nothing more."

"That might happen, but only very inferior spirits take these forms. In any case, the appearance can only be temporary. It would be absurd to believe that any animal could be the incarnation of a spirit. Animals are always just animals, nothing more."

Remark. Superstition alone can produce the belief that some animals are animated by spirits; it must be a very obliging or a very vivid imagination to see anything supernatural in everything a little out of the way; but fear often makes one see what does not exist. Yet fear is not always the source of this idea; we knew a lady, very intelligent in other matters, who loved beyond measure a great black cat because she believed its nature was above the animal; had she known anything of Spiritism, it would have shown her the absurdity of the cause of her predilection, by proving to her the impossibility of such a metamorphosis.

Remark. Only superstition can produce the belief that some animals are inhabited by spirits. It takes a very willing or vivid imagination to see something supernatural in everything slightly unusual. But fear often makes people see things that do not exist. Yet fear is not always the source of this belief. We knew a woman who was very intelligent in other matters. She adored a large black cat because she believed its nature was more than animal. If she had known anything about Spiritism, it would have shown her how absurd her reason for loving it was. It would have proved to her that such a transformation is impossible.

101. The most ordinary apparent manifestations take place during sleep, by dreams; these are visions. It does not enter into our plan to examine all the particularities that dreams may present; we sum up by saying they may be an actual vision of things present or absent; a retrospective vision of the past; and, in some exceptional cases, a presentiment of the future. Often, also, they are allegorical pictures which the spirits cause to pass before our eyes, to give us useful warnings or salutary advice, if they are good spirits; or to lead us into error, or to flatter our passions, if they are imperfect spirits. The following theory applies to dreams as to all other cases of apparitions. (See Book on Spirits, Nos. 400 and following.)

101. The most common apparent manifestations occur during sleep, in dreams. These are visions. We do not plan to examine every detail of dreams. In summary, dreams may be actual visions of things present or absent, or visions of the past. In some exceptional cases, they may give a sense of the future. Dreams are also often symbolic pictures that spirits cause to pass before our eyes. If the spirits are good, they offer useful warnings or helpful advice. If the spirits are imperfect, they seek to lead us into error or flatter our passions. The following theory applies to dreams as well as to all other cases of apparitions. (See Book on Spirits, Nos. 400 and following.)

We should consider it an insult to the good sense of our readers to refute all the absurdities of what is commonly called the interpretation of dreams.

We would insult our readers' common sense if we tried to refute all the absurdities of what people commonly call dream interpretation.

102. Apparitions proper take place in a waking state, during the full and entire liberty of the faculties. They are usually presented under a vaporous and diaphanous form, sometimes vague and indistinct; it is often at first a white light whose outline is gradually developed. At other times the forms are perfectly defined, and the smallest features can be distinguished, so that an exact description of them could be given. The manner, the aspect, are the same as were those of the spirit when living.

102. Apparitions themselves occur while a person is awake and in full control of their faculties. They usually appear misty and transparent, sometimes vague and indistinct. Often, an apparition first appears as a white light whose outline gradually takes shape. At other times, the forms are perfectly clear, and even the smallest features can be distinguished. They can be described exactly. The spirit’s appearance and manner are the same as they were in life.

Being able to take all appearances, the spirit presents himself under that by which he could be most readily recognized, if such is his desire. Thus, although, as a spirit, he has no corporeal infirmity, he will show himself disabled, lame, humpbacked, wounded, with scars, if that is necessary to establish his identity. Æsop, for example, as a spirit, is not deformed; but if he is evoked as Æsop, even should he since have had many existences, he will appear ugly and humpbacked, with the traditional costume. One remarkable thing is that, except in some particular instances, the least defined parts are the inferior members, while the head, the trunk, the arms, the hands, are always perfectly shown; also they are rarely seen to walk, but glide like shadows. As to the costume, it is ordinarily composed of a drapery ending in long, floating folds, or with hair in flowing, graceful curls, the appearance of spirits who have preserved nothing of terrestrial things; but the common spirits, those whom one has known, usually wear the costume of the latter part of their life. They have often the attributes characteristic of their elevation, as an aureole, or wings for those who may be considered as angels, while others have those which recall their terrestrial occupations; thus a warrior might appear in his armor, a savant with his books, an assassin with a poniard, &c. The superior spirits have a beautiful countenance, noble and serene; the more inferior something ferocious and brutal, and sometimes still bear the traces of the crimes they have committed or the punishments they have endured. The question of costume and of all these accessory objects is, perhaps, what most astonishes. We shall return to it in a special chapter, because it is united to other very important facts.

A spirit can take any appearance. If he wishes to be recognized, he appears in the form most likely to make him recognizable. Although a spirit has no physical infirmity, he may appear disabled, lame, humpbacked, wounded, or scarred if necessary to establish his identity. Æsop, for example, is not deformed as a spirit. But if he is summoned as Æsop, he will appear ugly and humpbacked, wearing his traditional costume. He will appear this way even if he has lived many lives since. One remarkable fact is that, except in certain cases, the legs are the least clearly defined parts. The head, torso, arms, and hands are always shown perfectly. Spirits are also rarely seen walking. Instead, they glide like shadows. Spirits who have kept nothing from earthly life ordinarily appear in flowing robes with long folds, or with their hair in graceful curls. But ordinary spirits, those one has known, usually wear the clothes they wore toward the end of their lives. They often have features that mark their elevated status, such as a halo or wings for those who may be regarded as angels. Others have things that recall their earthly occupations. A warrior might appear in armor, a scholar with books, or an assassin with a dagger, and so on. Higher spirits have beautiful faces with noble and serene expressions. Lower spirits have something fierce and brutal about them. They sometimes still bear traces of the crimes they committed or the punishments they endured. The question of clothing and all these other objects is perhaps the most surprising. We shall return to it in a separate chapter, because it is connected with other very important facts.

103. We have said that an apparition has a vaporous appearance; in some cases it might be compared to the image reflected in a glass without foil, and which, despite its clearness, does not prevent the objects behind the glass from being seen through the reflected image. It is usually thus that the seeing mediums distinguish them; they see them go and come, enter a room or leave it, circulate among the crowd of the living, having the air—at least the ordinary spirits—of taking an active part in all that is going on around them, of interesting themselves in it, of listening to what is said. They often see them approach a person and whisper ideas, influence, console if they are good, jeer if they are malicious, seeming sad or contented with the results they obtain; in a word, it is the double of the corporeal world. Such is this secret world that surrounds us, in the midst of which we live unknowingly, as unthinkingly as we live in the midst of the myriads of the microscopic world. The microscope has revealed to us the world of infinity of small things which we had not suspected; Spiritism, aided by seeing mediums, has revealed to us the world of spirits, which also is one of the active forces of nature. With the aid of seeing mediums we have been able to study the invisible world, become initiated into its customs, as blind people could study the visible world with the help of men who enjoy sight. (See, further, the chapter on Mediums, article concerning seeing mediums.)

103. We have said that an apparition has a misty appearance. In some cases, it might be compared to an image reflected in a pane of glass without a silver backing. Though the image is clear, objects behind the glass can still be seen through it. This is usually how seeing mediums perceive apparitions. They see spirits come and go, enter or leave a room, and move among crowds of living people. The ordinary spirits, at least, seem to take an active interest in everything happening around them. They seem to listen to what is said. Seeing mediums often see spirits approach a person and whisper ideas, influence them, or console them if the spirits are good. If the spirits are malicious, they jeer. The spirits seem sad or pleased with the results they achieve. In short, it is a double of the physical world. Such is the secret world that surrounds us. We live in its midst without knowing it, just as we live without thinking among countless microscopic creatures. The microscope revealed to us an unsuspected world of infinitely small things. Spiritism, aided by seeing mediums, has revealed the world of spirits, which is also one of nature's active forces. With the help of seeing mediums, we have been able to study the invisible world and learn its customs. In the same way, blind people could study the visible world with the help of people who can see. (See, later, the chapter on Mediums, the section on seeing mediums.)

104. The spirit who wishes to appear, or can appear, assumes sometimes a still more perfect form, having all the appearance of a solid body to the extent of producing a complete illusion, making a person think that a corporeal being stands before him. In some cases, also, and under certain circumstances, the tangible may become real; that is to say, we can touch, handle, feel the same resistance, the same warmth, as in a living body, which does not prevent him from vanishing with the rapidity of lightning. It is, then, no longer by the eyes their presence is verified, but by the touch. If the simply visual apparition might be attributed to illusion, or a kind of fascination, the doubt is not permitted when you can grasp it, handle it, when it seizes you and holds you fast. The facts of tangible apparitions are the rarest; but those that have happened in these last days by the influence of some powerful mediums (Mr. Home among others), and which have all the authenticity of unexceptionable witnesses, prove and explain those related in history of persons seen after death with all the appearances of reality. Yet, as we have already said, however extraordinary these phenomena may be, all the marvelous disappears when we know the manner in which they are produced, and comprehend that, far from being a derogation of Nature's laws, they are only a new application of them.

104. A spirit who wishes to appear, or is able to appear, sometimes takes an even more perfect form. It can look so much like a solid body that it creates a complete illusion. A person may think that a physical being stands before them. In some cases, under certain circumstances, the body may even become tangible. We can touch and handle it, and feel the same resistance and warmth as in a living body. Yet the spirit can still vanish as quickly as lightning. Its presence is then confirmed not just by sight, but by touch. A purely visual apparition might be attributed to illusion or a kind of fascination. But doubt is no longer possible when you can grasp and handle it, or when it seizes and holds you fast. Tangible apparitions are the rarest. But some have occurred in recent times through the influence of powerful mediums, including Mr. Home. They are fully authenticated by unimpeachable witnesses. They prove and explain the historical accounts of people seen after death with every appearance of reality. Yet, as we have already said, however extraordinary these phenomena may be, they cease to seem miraculous once we understand how they occur. We then see that, far from violating the laws of nature, they are only a new application of them.

105. By its nature and in its normal state, the périsprit is invisible, and it has that property in common with many fluids which we know exist, and yet which we have never seen; but it can also, the same as some other fluids, undergo modifications that render it perceptible to the sight, whether by a sort of condensation or by a change in the molecular disposition: it then appears to us under a vaporous form. Condensation (this word must not be taken in its exact meaning; we use it only for want of another, and by comparison),—condensation, let us say, may be such that the périsprit acquires the properties of a solid and tangible body; but it can instantaneously resume its ethereal and invisible state. We can understand this state by that of vapor which can pass from invisibility to a state of fog, then liquid, then solid, and vice versa. These different states of the périsprit are the result of the will of the spirit, and not an exterior physical cause, as in our gases. When the spirit appears to us, he puts his périsprit into the state necessary to render him visible; but for that his will alone is not sufficient, for the modification of the périsprit is effected by his combination with the fluid of the medium; but this combination is not always possible, which explains why the visibility of spirits is not general. It is not enough that the spirit desires to be seen; it is not enough that a person desires to see him; it is necessary that the two fluids may combine, that there should be between them a kind of affinity; perhaps, also, that the emission of the person's fluid should be sufficiently abundant to effect the transformation of the périsprit; and probably still other conditions, to us unknown; it is also necessary that the spirit should have permission to make himself visible to the person, which is not always granted, or granted only under certain conditions, for reasons we cannot always appreciate.

105. By nature and in its normal state, the périsprit is invisible. It shares this property with many fluids that we know exist but have never seen. But like some other fluids, it can undergo changes that make it visible. These may involve a kind of condensation or a change in its molecular arrangement. It then appears to us in a vaporous form. The word condensation should not be taken in its exact sense. We use it only for comparison, because we lack a better word. Condensation, then, may give the périsprit the properties of a solid, tangible body. But it can instantly return to its ethereal and invisible state. We can understand these changes by comparing them to those of vapor. Vapor can pass from invisibility to fog, then to liquid, then to solid, and vice versa. These different states of the périsprit result from the spirit's will, not from an external physical cause, as with our gases. When a spirit appears to us, he puts his périsprit into the state needed to make him visible. But his will alone is not enough. The périsprit changes by combining with the medium's fluid. This combination is not always possible, which explains why spirits are not generally visible. It is not enough for the spirit to wish to be seen, or for a person to wish to see him. The two fluids must be able to combine, and there must be a kind of affinity between them. Perhaps the person must also emit enough fluid to transform the périsprit. There are probably other conditions still, which are unknown to us. The spirit must also have permission to make himself visible to the person. This permission is not always granted, or is granted only under certain conditions, for reasons we cannot always understand.

106. Another property of the périsprit, and which pertains to its ethereal nature, is penetrability. Matter is no obstacle; it passes through everything as the light passes through transparent bodies. This is why no closing can shut out spirits; they visit the prisoner in his cell as easily as the man in the open fields.

106. Another property of the périsprit, due to its ethereal nature, is its ability to pass through matter. Matter is no obstacle to it. It passes through everything as light passes through transparent objects. This is why no enclosure can shut out spirits. They can visit a prisoner in a cell as easily as a person in an open field.

107. Apparitions in a waking state are neither rare nor new; they have occurred in every age; history relates very many; but without going so far, they are frequent in our own day, and many persons have had what, at first sight, they have taken for what it is considered proper to call hallucinations. They are, especially, frequent in the case of the death of absent persons who visit their relations or friends; often they seem to have no particular motive; but it may be said that, in general, the spirits who appear are attracted by sympathy. If every one would search his memory, he would see that there are few persons without a knowledge of some facts of this kind, whose authenticity cannot be doubted.

107. Apparitions seen while awake are neither rare nor new. They have occurred in every age, and history records many of them. But we need not look so far back. They are common today, and many people have had experiences they initially took for what are properly called hallucinations. Apparitions are especially common when people die away from home and visit their relatives or friends. Often, the visits seem to have no particular purpose. But in general, the spirits who appear may be said to be drawn by sympathy. If everyone searched their memory, they would see that few people know of no such cases whose authenticity is beyond doubt.

108. We will add to the preceding considerations the examination of some optical effects which have given rise to the singular system of globular spirits.

108. We will add to these considerations an examination of some optical effects. These effects gave rise to the unusual system of globular spirits.

The air is not always of an absolute limpidity, and there are conditions under which the currents of aeriform molecules and their agitation produced by the heat are perfectly visible. Some persons have taken that for masses of spirits moving around in space; the mere mention of this opinion is all that is necessary to refute it; but there is another species of illusion, no less absurd, against which it is equally well to be forewarned.

The air is not always completely clear. Under certain conditions, currents of air molecules and their movement caused by heat are perfectly visible. Some people have mistaken these movements for masses of spirits moving through space. Merely stating this belief is enough to refute it. But there is another kind of illusion, no less absurd, that we should also be warned against.

The aqueous humor of the eye offers points, scarcely perceptible, that have lost their transparency. These points are like opaque bodies in suspension in the liquid, and whose movements they follow.. They produce in the air, and at a distance, from the effects of enlargement and refraction, the appearance of small disks varying from one to ten millimetres in diameter, and which seem to swim in the atmosphere. We have seen persons take these disks for spirits, who follow and accompany them everywhere, and in their enthusiasm take for figures the shades of irisation, which is almost as rational as to see a figure in the moon. A simple observation, furnished by these people themselves, would bring them to the land of reality.

The aqueous humor of the eye contains barely visible spots that have lost their transparency. They are like opaque particles suspended in the fluid, moving as it moves. Through magnification and refraction, they appear in the air at a distance as small disks. These disks range from one to ten millimeters in diameter and seem to float in the air. We have seen people mistake these disks for spirits that follow and accompany them everywhere. In their enthusiasm, they mistake the shimmering colors for figures. This is almost as reasonable as seeing a figure in the moon. A simple observation, provided by these people themselves, would bring them back to reality.

These disks, or medallions, they say, not only accompany them, but follow all their movements; they go to the right, to the left, up, down, or stop, according to the movement of the head: that is not astonishing, since the seat of the appearance is in the globe of the eye; it should follow all its movements. If they were spirits, it must be admitted that they would be confined to entirely too mechanical a part for free and intelligent beings—a very tedious part, even for inferior spirits, and certainly entirely incompatible with our ideas of superior spirits. Some, it is true, think the black points bad spirits. These disks, the same as the black spots, have an undulatory movement which never varies from a certain angle, and their not rigidly following the line of vision adds to the illusion. The reason is very simple. The opaque points of the aqueous humor, primary cause of the phenomenon, are, as we have said, held, as it were, in suspension, and have always a tendency to descend; when they ascend, it is in consequence of the movement of the eye from low to high; but, after reaching a certain distance, if the eye is fixed, the disks descend of themselves, then stop. Their mobility is extreme, for an imperceptible movement of the eye is sufficient to make them change their direction and traverse rapidly the whole extent of the arc in the space where the object is produced. So long as it is not proved that an image possesses a spontaneous and intelligent movement of its own, there can be seen in it but a simple optical or physiological phenomenon. It is the same with the sparks, which are sometimes produced in sheafs and bundles, more or less compact, by the contraction of the muscles of the eye, and which are, probably, owing to the phosphorescent electricity of the iris, as they are usually limited to the circumference of the disk of that organ. Similar illusions can only be the result of incomplete observation. Whoever may have seriously studied the nature of spirits by all the means practical science gives, will understand their puerility. While we combat the theories by which the manifestations are attacked, when these theories are based on ignorance of facts, we should also seek to destroy the false ideas which exhibit more enthusiasm than reflection, and which, in that very way, do more harm than good with the skeptical, already so disposed to look for the ridiculous.

They say that these disks, or medallions, not only accompany them but follow their every movement. The disks move right, left, up, or down, or stop, as the head moves. This is not surprising, since the appearance originates in the eyeball and should follow all its movements. If the disks were spirits, we would have to admit that free, intelligent beings were confined to an excessively mechanical role. It would be a tedious role even for inferior spirits. It would certainly be entirely incompatible with our ideas of superior spirits. Some people, it is true, think the black dots are bad spirits. Like the black spots, these disks move in a wave-like motion that never varies beyond a certain angle. The fact that they do not follow the line of sight exactly adds to the illusion. The reason is very simple. As we have said, the opaque particles in the aqueous humor are the primary cause of the phenomenon. They are held, as it were, in suspension and always tend to sink. When they rise, it is because the eye moves upward. But after they have traveled a certain distance, if the eye remains fixed, the disks sink on their own and then stop. They are extremely mobile. An imperceptible movement of the eye is enough to change their direction. It can send them rapidly across the whole arc in the space where the object appears. Unless an image is shown to have spontaneous, intelligent movement of its own, it can only be seen as a simple optical or physiological phenomenon. The same is true of the sparks sometimes produced by the contraction of the eye muscles. These appear in clusters and bundles of varying density. They are probably caused by the phosphorescent electricity of the iris, since they are usually confined to its outer edge. Such illusions can only result from incomplete observation. Anyone who has seriously studied the nature of spirits by all the means practical science provides will understand how childish they are. We challenge theories that attack the manifestations when those theories are based on ignorance of the facts. But we should also try to dispel false ideas that show more enthusiasm than reflection. For that very reason, these ideas do more harm than good among skeptics, who are already so inclined to look for what is ridiculous.

109. The périsprit, as may be seen, is the principle of all the manifestations; its knowledge has given the key to a crowd of phenomena; it has been the means of making an immense step in the science of Spiritism, and has caused it to enter a new path by taking from it all marvelous character. We have found it by the spirits themselves, for, remember carefully, it is they who have given us the explanation of the action of spirit on matter, of the movement of inert bodies, noises and apparitions. We shall yet find in it that of several other phenomena which remain for us to examine before passing to the study of the communications proper. They will be as much better understood as the reason for the first causes shall be better. If this principle has been thoroughly comprehended, each one may for himself easily make the application of the various facts which may be presented to the observer.

109. The périsprit, as we can see, is the principle behind all manifestations. Knowing about it has given us the key to many phenomena. It has enabled the science of Spiritism to take a huge step forward. It has also set Spiritism on a new path by removing its marvelous character. We learned about the périsprit from the spirits themselves. Remember that they explained how spirit acts on matter and causes inert bodies to move, noises, and apparitions. We will also find in the périsprit the explanation for several other phenomena. We must examine these before studying communications themselves. The better we understand the first causes, the better we will understand these other phenomena. If we have fully understood this principle, each of us can easily apply it to the various facts an observer may encounter.

110. We are far from regarding the theory we give as absolute, and as being the last word; it will, doubtless, be completed or rectified by new studies; but however incomplete or imperfect it may be to-day, it can at least assist in showing the possibility of the facts by causes which have nothing in them of the supernatural: if it be a hypothesis, the merit of rationality and probability cannot be altogether refused to it; and it is worth more than all the explanations given by those who try to prove that in the spirit phenomena all is but illusion, phantasmagoria, and subterfuge.

110. We are far from claiming that our theory is absolute or the final word. Further studies will no doubt complete or correct it. But however incomplete or imperfect it may be today, it can at least help show how the facts are possible without supernatural causes. Even if it is a hypothesis, it cannot be denied all claim to being rational and probable. It is worth more than all the explanations offered by those who try to prove that spirit phenomena are nothing but illusion, trickery, and deception.

111. Those who do not admit the incorporeal and invisible world, think to explain everything by the word hallucination. The definition of this word is well known; it is an error, an illusion of a person who thinks he has perceptions which he has not really (from the Latin hallucinari, to err, made of ad lucem); but the scientists have not yet, that we know, given the physiological reason.

111. Those who do not accept the existence of an invisible world without physical form think the word hallucination explains everything. The definition is well known. A hallucination is an error or illusion in which a person thinks they perceive something they do not actually perceive. The word comes from the Latin hallucinari, meaning to err, formed from ad lucem). But as far as we know, scientists have not yet explained its physiological cause.

Optics and physiology appear to have no further secrets from them; how, then, is it that they have failed to explain the nature and the source of the images presented to the mind under certain circumstances?

Optics and physiology seem to hold no more secrets for them. So why have they failed to explain the nature and source of the images that appear in the mind under certain circumstances?

They wish to explain everything by the laws of matter: be it so; let them give, then, by those laws a theory of hallucination; good or bad, it will, at any rate, be an explanation.

They want to explain everything through the laws of matter. Very well. Then let them use those laws to offer a theory of hallucination. Good or bad, it will at least be an explanation.

112. The cause of dreams has never been explained by science; it attributes them to an effect of the imagination, but it does not tell us what is imagination, nor how it produces these so clear and perfect images that sometimes appear to us; it is explaining an unknown thing by another equally unknown; the question remains untouched. It is, they say, a remembrance of the preoccupations of our waking state; but admitting this solution, which is not one, it would still remain to show what this magic mirror is that so preserves the impression of things; how, above all, explain those visions of things real which have never been seen, or even thought of, in a waking state? Spiritism alone can give us the key to this strange phenomenon, which passes unperceived because of its very commonness, like all the wonders of nature we trample under foot.

112. Science has never explained the cause of dreams. It attributes them to imagination, but does not tell us what imagination is. Nor does it explain how imagination produces the clear and perfect images we sometimes see. This explains one unknown thing by another equally unknown thing. The question remains unanswered. Dreams, they say, are memories of the concerns of our waking life. But even if we accept this answer, which is no answer at all, another question remains. What is this magic mirror that preserves the impressions of things? Above all, how can we explain visions of real things we have never seen or even thought of while awake? Spiritism alone can give us the key to this strange phenomenon. It goes unnoticed because it is so common, like all the wonders of nature we trample underfoot.

Scientists have disdained to investigate hallucination; whether it be real or not, it is not the less a phenomenon which physiology should be able to explain under pain of confessing its insufficiency. If some day a savant should undertake to give of it, not a definition, be it understood, but a physiological explanation, we should see if his theory solves all the cases; if they do not omit, especially the facts, so common, of apparitions of persons at the moment of their death, let them say from whence comes the coincidence of the apparition with the death of the person. If it were an isolated fact, it might be attributed to chance; but it is very frequent; chance has none of these renewals. If he who sees the apparition has had his imagination struck with the idea that the person would die, so be it; but the one that appears is most often the one he has least thought of; then the imagination counts for naught. Still less can the circumstances of the death, of which there has been no idea, be explained by imagination. Will the hallucinationists say that the soul (if they so much as admit a soul) has moments of over-excitement, when its faculties are exalted? We agree with them; but when what is seen is real, it is not illusion. If, in its exaltation, the soul sees a thing that is not present, it is because it is transported; but if our soul can be transported toward an absent person, why should not the soul of the absent person be transported toward us? In their theory of hallucination, let them take especial account of these facts, and not forget that a theory to which contrary facts may be opposed is necessarily false or incomplete.

Scientists have looked down on the study of hallucination. Whether hallucination is real or not, it is still a phenomenon that physiology should be able to explain. Otherwise, physiology must admit its own inadequacy. Suppose a scientist someday undertakes to explain it physiologically, not merely to define it. We should then see whether the theory accounts for all cases. In particular, the scientist must not leave out the very common reports of people appearing at the moment of death. Let them explain what causes the apparition to coincide with the person's death. If it were an isolated case, it might be attributed to chance. But it happens very often. Chance does not repeat itself like this. If the person who sees the apparition has been struck by the thought that the other person would die, so be it. But the person who appears is most often the one they have thought about least. In that case, imagination counts for nothing. Still less can imagination explain the circumstances of a death that the person had no idea about. Will those who explain these cases as hallucinations say that the soul has moments of extreme excitement, when its faculties are heightened? That is, if they even admit that there is a soul. We agree with them. But when what is seen is real, it is not an illusion. If the soul, in its heightened state, sees something that is not present, it must have traveled there. But if our soul can travel toward an absent person, why should that person's soul not travel toward us? Let them take special account of these facts in their theory of hallucination. And let them not forget that a theory contradicted by facts is necessarily false or incomplete.

While waiting their explanation, we shall endeavor to put forth some ideas on this subject.

While we wait for their explanation, we will try to offer some ideas on this subject.

113. Facts prove that there are veritable apparitions, of which the spirit theory can give a perfect reason, and which those alone can deny who admit nothing outside of the organism; but by the side of the real visions are there hallucinations in the sense attached to this word? That is not doubtful. What is their source? The spirits will put us in the way of knowing, for the explanation seems to us complete in the answers made to the following questions:—

113. Facts prove that real apparitions exist, and spirit theory can explain them perfectly. Only those who accept nothing beyond the physical organism can deny them. But besides real visions, are there also hallucinations in the usual sense of the word? There is no doubt that there are. What causes them? The spirits will help us understand, for their answers to the following questions seem to us to provide a complete explanation:

"Are visions always real, and are they not sometimes the effect of hallucination? When we see, in dreams and otherwise, the devil, for instance, or other fantastic things that do not exist, is it not produced by imagination?"

"Are visions always real, or are they sometimes hallucinations? When we see the devil, for example, or other imaginary things that do not exist, whether in dreams or otherwise, is it not our imagination?"

"Yes, sometimes: when persons are struck by what they have read, or impressed by stories of deviltries, they remember them, and think they see what does not exist. But we have also said, that the spirit under his semi-material envelope can take all kinds of forms to manifest himself. A mocking spirit thus can appear with horns or claws if it so please him, to sport with credulity, as a good spirit can show himself with wings and a radiant countenance."

“Yes, sometimes. When people are struck by what they have read or impressed by stories of devilish deeds, they remember them. They then think they see things that do not exist. But we have also said that a spirit in his semi-material covering can take any form to appear. A mocking spirit can appear with horns or claws, if he wishes, to play on people’s credulity. In the same way, a good spirit can appear with wings and a radiant face.”

"May the figures and other images that often present themselves in a half sleep, or simply when the eyes are shut, be considered as apparitions?"

"Can the figures and other images that often appear when we are half asleep or simply have our eyes closed be considered apparitions?"

"As soon as the senses grow dull, the spirit is freed, and can see, far off or near, what he could not see with the eyes. These images are very often visions; but they may, also, be an effect of the impressions which the sight of certain objects has left in the brain, which preserves its traces as it preserves those of sounds. The freed spirit sees, then, in his own brain, these imprints, which are fixed there as on the plate of a daguerreotype. Their variety and their blending form strange and fugitive wholes, which are almost immediately effaced, in spite of the efforts made to retain them. To a similar cause must be attributed certain fantastic apparitions, which have nothing real about them, often produced in a state of sickness."

“As soon as the senses grow dull, the spirit is freed. It can then see things, far away or nearby, that it could not see with the eyes. These images are very often visions. But they may also be the result of impressions left in the brain by the sight of certain objects. The brain preserves traces of these impressions just as it preserves traces of sounds. The freed spirit then sees these imprints in its own brain, where they are fixed like images on a daguerreotype plate. Their variety and blending form strange, fleeting images. These disappear almost immediately, despite efforts to hold on to them. A similar cause must account for certain fantastic apparitions, which have nothing real about them. They often occur during illness.”

It is certain that memory is the result of impressions preserved in the brain; but what strange phenomenon prevents the confounding together of these impressions, so varied, so multiple? That is an impenetrable mystery, but not more strange than that of the sonorous undulations that cross each other in the air, and remain none the less distinct. In a healthy and well-organized brain these impressions are clear and precise: in a less favorable state they are effaced and confused; from thence loss of memory or confusion of ideas. That appears still less extraordinary if it be admitted, as in phrenology, a special destination to each part, and even to each fibre of the brain. The images reaching the brain through the eyes leave there an impression which brings to remembrance a picture as if it were before one; but this is not merely an affair of memory, for it is not seen; but in a certain state of emancipation, the soul sees into the brain, and there finds again these images, especially those most deeply seated, according to the nature of the preoccupations or the dispositions of the mind. Thus it finds the impressions of scenes religious, diabolic, dramatic, worldly; figures of strange animals seen at some other epoch, in painting or in story; for recitals, also, leave impressions. Thus the soul really sees but sees only an image daguerreotyped in the brain. In the normal state, these images are fugitive and ephemeral, because all the cerebral parts act freely; but in a state of disease the brain is always more or less enfeebled, the equilibrium no longer exists between all the organs; some alone preserve their activity, while others are in some sort paralyzed; from thence the permanence of certain images, which are not, as in the normal state, effaced by the preoccupations of the exterior life. That is the real hallucination, and the primary cause of fixed ideas.

Memory is certainly the result of impressions preserved in the brain. But what strange phenomenon keeps these many varied impressions from becoming confused with one another? That is an impenetrable mystery. Yet it is no stranger than the mystery of sound waves that cross in the air and remain distinct. In a healthy, well-organized brain, these impressions are clear and precise. In a less favorable state, they fade and become confused, causing memory loss or confused ideas. This seems even less extraordinary if we accept, as phrenology does, that each part and even each fiber of the brain has a special function. Images reaching the brain through the eyes leave an impression there. This impression brings a picture to mind as if it were before us. But this is not just a matter of memory, for the picture is not actually seen. In a certain state of emancipation, however, the soul sees into the brain and finds these images again. It finds especially those most deeply rooted, according to the mind's preoccupations or dispositions. Thus it finds impressions of religious, diabolical, dramatic, and worldly scenes. It also finds figures of strange animals seen at another time in paintings or stories, for stories leave impressions too. The soul really does see, but it sees only an image preserved in the brain like a daguerreotype. In the normal state, these images are fleeting and short-lived because all parts of the brain act freely. But in a state of disease, the brain is always weakened to some degree. The balance between all the organs no longer exists. Only some remain active, while others are in a sense paralyzed. As a result, certain images remain instead of being erased by the concerns of outer life, as they are normally. That is true hallucination and the primary cause of fixed ideas.

As may be seen, we have given a reason for this anomaly by a well known and thoroughly physiological law—that of cerebral impressions; but we have always been obliged to bring in the soul; and if materialists have not yet given a satisfactory solution of this phenomenon, it is because they will not admit soul: so they may say our solution is good for nothing, because we rest on a contested principle. Contested by whom? By them, but admitted by the immense majority since there have been men on the earth; and the denial of some cannot make law.

As you can see, we have explained this anomaly through a well-known physiological law, the law of cerebral impressions. But we have always had to bring in the soul. Materialists have not yet given a satisfactory explanation of this phenomenon because they will not admit that the soul exists. So they may say our explanation is worthless because it rests on a disputed principle. Disputed by whom? By materialists, but accepted by the immense majority for as long as humans have lived on earth. The denial of a few cannot establish a law.

Is our explanation good? We give it for what it is worth, in default of others, and, if you please, by way of simple hypothesis, while awaiting a better. Such as it is, does it account for all the cases of vision? Certainly not; and we defy all the physiologists to give a single one, exclusively from their point of view, that does solve them all; for when they have pronounced their cabalistic words of over-excitement and exaltation, they have said nothing. Then, if all the theories of hallucination are insufficient to explain all the facts, it must be that there is something else besides hallucination. Our theory would be false if we should apply it to all cases of visions, because there is still something that would contradict it. It may be correct if confined to certain facts.

Is our explanation good? We offer it for what it is worth, in the absence of others. If you like, take it as a simple hypothesis while we wait for a better one. Does it explain all cases of vision? Certainly not. And we challenge any physiologist to offer a single explanation, based solely on physiology, that solves them all. When they have used their mysterious words, overexcitement and exaltation, they have said nothing. So if all the theories of hallucination cannot explain all the facts, there must be something besides hallucination. Our theory would be false if we applied it to all cases of vision, because some facts would still contradict it. It may be correct if limited to certain facts.