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448 he was confessing penitents at home. The reception and explanation of these various classes of stories fit perfectly with the primitive animistic theory of apparitions, and the same is true of the following most numerous class of the second-sight narratives.

Death is the event which, in all stages of culture, brings thought to bear most intensely, though not always most healthily, on the problems of psychology. The apparition of the disembodied soul has in all ages been thought to bear especial relation to its departure from its body at death. This is well shown by the reception not only of a theory of ghosts, but of a special doctrine of 'wraiths' or 'fetches.' Thus the Karens say that a man's spirit, appearing after death, may thus announce it. In New Zealand it is ominous to see the figure of an absent person, for if it be shadowy and the face not visible, his death may ere long be expected, but if the face be seen he is dead already. A party of Maoris (one of whom told the story) were seated round a fire in the open air, when there appeared, seen only by two of them, the figure of a relative left ill at home; they exclaimed, the figure vanished, and on the return of the party it appeared that the sick man had died about the time of the vision. Examining the position of the doctrine of wraiths among the higher races, we find it especially prominent in three intellectual districts, Christian hagiology, popular folklore, and modern spiritualism. St. Anthony saw the soul of St. Ammonius carried to heaven in the midst of choirs of angels, the same day that the holy hermit died five days' journey off in the desert of Nitria; when St. Ambrose died on Easter Eve, several newly-baptized children saw the holy bishop, and pointed him out to their parents, but these with their less pure eyes could not behold him; and so forth.