You believe then in apparitions, said my visitor. MONTESINOS. Even so, Sir. That such things should be, is probable à priori; and I cannot refuse assent to the strong evidence that such things are, nor to the common consent which has prevailed among all people, every where, in all ages; a belief indeed which is truly catholic, in the widest acceptation of the word. I am, by in * Concerning one of these stories, Boswell relates the following conversation. Johnson had been saying, that Wesley could talk well on any subject. BOSWELL. Pray, Sir, what has he made of his story of a ghost? JOHNSON. Why, Sir, he believes it, but not on sufficient evidence. He did not take time enough to examine the girl. It was at Newcastle, where the ghost was said to have appeared to a young woman several times, mentioning something about the right to an old house, ad-. vising application to be made to an attorney, which was done; and at the same time saying the attorney would do nothing, which proved to be the fact. This, says John, is a proof that a ghost knows our thoughts. Now (laughing) it is not necessary to know our thoughts to tell that an attorney will sometimes do nothing. Charles Wesley, who is a more stationary man, does not believe the story. I am sorry that John did not take more pains to inquire into the evidence for it. MISS SEWARD (with an incredulous smile). What, Sir! about a ghost? JOHNSON (with solemn vehemence). Yes, Madam: this is a question which, after five thousand years, is yet undecided; a question, whether in theology or philosophy, one of the most important that can come before the human understanding. quiry and conviction, as well as by inclination and feeling, a Christian; life would be intolerable to me if I were not so. But, says SaintEvremont, the most devout cannot always command their belief, nor the most impious their incredulity." I acknowledge with Sir Thomas Brown, that "as in philosophy, so in divinity, there are sturdy doubts and boisterous objections, wherewith the unhappiness of our knowledge too nearly acquainteth us;" and I confess with him that these are to be conquered, "not in a martial posture, but on our knees." If then there are moments wherein I, who have satisfied my reason, and possess a firm and assured faith, feel that I have in this opinion a strong hold,..I cannot but perceive that they who have endeavoured to dispossess the people of their old instinctive belief in such things, have done little service to individuals, and much injury to the community. STRANGER. Do you extend this to a belief in witchcraft? MONTESINOS. The common stories of witchcraft confute themselves, as may be seen in all the trials for that offence. Upon this subject I would say with my old friend Charles Lamb, of credulity, but more recent observers, such as Carver and Bruce, whose testimony is of great weight, and who were neither ignorant, nor weak, nor credulous men. What I have read concerning ordeals, also staggers me; and I am sometimes inclined to think it more possible, that when there has been full faith on all sides, these appeals to divine justice may have been answered by Him who sees the secrets of all hearts, than that modes of trial should have prevailed so long and so generally, from some of which no person could ever have escaped without an interposition of *Providence. Thus it has appeared to me in my calm and unbiassed judgement. Yet I confess I should want faith to make the trial. May it not be, that by such means in dark ages, and among blind nations, the purpose is effected of preserving conscience and the belief of our immortality, without which the life of our life would be extinct? And with regard to the conjurers of the African and *The Rocking Stone placed the decision entirely in the power of the priests; but the ordeal of boiling water, or boiling oil, and some of those in which red hot iron was used, left no means of escape by contrivance, and no possibility of escaping by chance. I think it is Forbes (in his Oriental Memoirs) who mentions a remarkable case at which he was present himself, and where there could have been no collusion. American savages, would it be unreasonable to suppose that, as the most elevated devotion brings us into fellowship with the Holy Spirit, a correspondent degree of wickedness may effect a communion with evil Intelligences? These are mere speculations, which I advance for as little as they are worth. My serious belief amounts to this, that preternatural impressions are sometimes communicated to us for wise purposes: and that departed spirits are sometimes permitted to manifest themselves. STRANGER. If a Ghost then were disposed to pay you a visit, you would be in a proper state of mind for receiving such a visitor? MONTESINOS. I should not credit my senses lightly; neither should I obstinately distrust them, after I had put the reality of the appearance to the proof, as far as that were possible. STRANGER. Should you like to have an opportunity afforded you? MONTESINOS. Heaven forbid! I have suffered so much in dreams from conversing with those whom even in sleep I knew to be departed, that an actual presence might perhaps be more than I could bear. STRANGER. But if it were the spirit of one with whom you had no near ties of relationship, or love, how then would it affect you? MONTESINOS. That would of course be according to the circumstances on both sides. But I entreat you not to imagine that I am any way desirous of enduring the experiment. STRANGER. Suppose, for example, he were to present himself as I have done; the purport of his coming friendly; the place and opportunity suiting, as at present; the time also considerately chosen... after dinner; and the spirit not more abrupt in his appearance, nor more formidable in aspect than the being who now addresses you? MONTESINOS. Why, Sir, to so substantial a ghost, and of such respectable appearance, I might, perhaps, have courage enough to say with Hamlet, Thou comest in such a questionable shape, STRANGER. Then, Sir, let me introduce myself in that |