Where we see a storm of snow, their livelier fancy beholds a comic snow-ghost, a queer, grinning old man under a vast umbrella.

The illustrations in this paper are only a few specimens chosen out of many volumes of Japanese bogies. We have not ventured to copy the very most awful spectres, nor dared to be as horrid as we can.

These native drawings, too, are generally coloured regardless of expense, and the colouring is often horribly lurid and satisfactory.

This embellishment, fortunately perhaps, we cannot reproduce.

Meanwhile, if any child looks into this essay, let him (or her) not be alarmed by the pictures he beholds. Japanese ghosts do not live in this country; there are none of them even at the Japanese Legation. Just as bears, lions, and rattlesnakes are not to be seriously dreaded in our woods and commons, so the Japanese ghost cannot breathe (any more than a slave can) in the air of England or America. We do not yet even keep any ghostly zoological garden in which the bogies of Japanese, Australians, Red Indians, and other distant peoples may be accommodated. Such an establishment is perhaps to be desired in the interests of psychical research, but that form of research has not yet been endowed by a cultivated and progressive government.

The first to attract our attention represents, as I understand, the common ghost, or simulacrum vulgare of psychical science. To this complexion must we all come, according to the best Japanese opinion.

Each of us contains within him "somewhat of a shadowy being," like the spectre described by Dr. Johnson: something like the Egyptian "Ka," for which the curious may consult the works of Miss Amelia B.

Edwards and other learned Orientalists. The most recent French student of these matters, the author of 'L'Homme Posthume,' is of opinion that we do not all possess this double, with its power of surviving our bodily death. He thinks, too, that our ghost, when it does survive, has but rarely the energy and enterprise to make itself visible to or audible by "shadow-casting men." In some extreme cases the ghost (according to our French authority, that of a disciple of M. Comte) feeds fearsomely on the bodies of the living. In no event does he believe that a ghost lasts much longer than a hundred years. After that it mizzles into spectre, and is resolved into its elements, whatever they may be.

A somewhat similar and (to my own mind) probably sound theory of ghosts prevails among savage tribes, and among such peoples as the ancient Greeks, the modern Hindoos, and other ancestor worshippers.

When feeding, as they all do, or used to do, the ghosts of the ancestral dead, they gave special attention to the claims of the dead of the last three generations, leaving ghosts older than the century to look after their own supplies of meat and drink. The negligence testifies to a notion that very old ghosts are of little account, for good or evil. On the other hand, as regards the longevity of spectres, we must not shut our eyes to the example of the bogie in ancient armour which appears in Glamis Castle, or to the Jesuit of Queen Elizabeth's date that haunts the library (and a very nice place to haunt: I ask no better, as a ghost in the Pavilion at Lord's might cause a scandal) of an English nobleman.