he war-path. One day
he walked into his wife's house, but after a few moments could not
be found. The military expedition did not return, so the lady,
taking it for granted that her husband, the owner of the wraith, was
dead, married an admirer. The hallucination, however, was _not_
'veridical'; the warrior came home, but he admitted that he had no
remedy and no feud against his successor. The owner of a wraith
which has been seen may be assumed to be dead. Such is Maori
belief. The modern civilised examples of death-wraiths, attested
and recorded in Phantasms of the Living, are numerous; but
statistics prove that a lady who marries again on the strength of a
wraith may commit an error of judgment, and become liable to the
penalty of bigamy. The Maoris, no statisticians, take a more
liberal and tolerant view. These are comparatively scanty examples
from savage life, but then they are corroborated by the wealth of
recurrent and coincident evidence from civilised races, ancient and
modern.

On the point of clairvoyance, it is unnecessary to dwell. The
second-sighted man, the seer of events remote in space or not yet
accomplished in time, is familiar everywhere, from the Hebrides to
the Coppermine River, from the Samoyed and Eskimo to the Zulu, from
the Euphrates to the Hague. The noises heard in 'haunted houses,'
the knocking, routing, dragging of heavy bodies, is recorded, Mr.
Tylor says, by Dayaks, Singhalese, Siamese, and Esths; Dennys, in
his Folklore of China, notes the occurrences in the Celestial
Empire; Grimm, in his German Mythology, gives examples, starting
from the communicative knocks of a spirit near Bingen, in the
chronicle of Rudolf (856), and Suetonius tells a similar tale from
imperial Rome. The physician of Catherine de Medicis, Ambroise
Pare, describes every one of the noises heard by the Wesleys, long
after his day, as familiar, and as caused by devils. Recurrence and
conformity of evidence cannot be found in greater force.

The anthropological test of evidence for faith in the rejected
phenomena is thus amply satisfied. Unless we say that these
phenomena are 'impossible,' whereas totemism, the couvade,
cannibalism, are possible, the testimony to belief in clairvoyance,
and the other peculiar occurrences, is as good in its way as the
evidence for the practice of wild customs and institutions. There
remains a last and notable circumstance. All the abnormal
phenomena, in the modern and