very well, without the assistance of any hair-splitters, unless they were unconscionable epicures in theology); to all such folks I here throw down my glove—and by these presents, I invite any preacher, teacher, priest, bishop, deacon, fat dignitary, or lank curate, who disclaims my said doctrine, to reply to it if he can—otherwise I shall crow over him, reasonably considering that “silence gives consent,” and set down my doctrines as admitted fully and unanimously by the nil dicits of all the Christian clericals and pious labourers in the holy vineyards, and all the singers at the Meeting Houses in the British Empire.

Consistently with my rank as a goblin chaperone, I should consider myself guilty of great impoliteness did I not notice one or two of the lectures I have received from lay disputants since the two first volumes have been published, but which other occupations have heretofore prevented me from duly noticing.

The most formidable, because the most rational, of my avowed contraventionists, has attacked me on a point which I admit to be the most assailable of my anecdotes, and to constitute the most plausible ground he could pitch his scepticism on: I allude to his dogma as to my Rossmore Bansheen, in which he asserts that all supernaturals are now-a-days as much out of fashion and as scarce as miracles. I admit that miracles, eo nomine, have diminished very considerably (without any good reason that I know of) for some centuries past, and consequently, that my assertion of modern supernaturals has, in the opinion of many wise persons, lost the advantage of that scriptural confirmation, which it certainly would have had eighteen hundred years ago. But that is only begging the question without the candour of admitting that if miracles ever existed, the same Omnipotence which created may revive them, particularly as all these matters are decided in a world that not a priest in Europe has any communication with. Prejudices—whether natural or transplanted—have long roots: they shoot deep and strong, and are most difficult to eradicate. Out of a hundred pertinacious argumentators, I verily believe there is seldom even one of the debaters, who at the conclusion admits a single scintilla of diminution in his original hypothesis. So prone is man to prejudice, that I have known clerical rhetoricians argue, on points of their own trade, very nearly that black was white; and I really believe all the Saints in the calendar could not make any impression on their sentiments; therefore, yielding all argument deducible either from the Witch of Endor, or the Weird Sisters, &c., I found my tenet upon proven facts and causes, of which the (assailed) anecdote of Lord Rossmore is only as a vanguard.

This plausible and ingenious antagonist, to whom I allude, is a gentleman universally considered to be in his sound senses, and of high respectability; and one who, I believe, both individually and professionally, generally looks before he leaps: this gentleman has so billeted his scepticism on his brain, that it lives at free quarters, and shuts its door against all reasoning; and I much fear his incredulity will retain its post, till he becomes a goblin himself, and learns the fallacy of his prejudices by actual demonstration.

Some other intolerant correspondents, of much personal consideration, are fully entitled to my proper observation; and I regret that, a preface being inappropriate to any controversy in detail, I am obliged to postpone paying my devoirs to them. But this above-named gentleman having favoured me with a letter of many pages, expressing his unqualified disbelief of Lord Rossmore’s Bansheen and all ghosts in general, and his extreme surprise that I could venture to support so exploded a doctrine, I should act unhandsomely if I did not acknowledge the receipt of it, and assure him that I shall take the earliest opportunity I can of putting in my rejoinder.

I admit that the reasoning of this respectable intolerant (Mr. T—— of Gray’s Inn) appeared so moral, rational, religious, pious, and plausible, that even an idiot, or a soft country gentleman with a blank mind, might, without any further imputation against his understanding, be actually convinced by it. However, as I do not boast of these latter qualities, I retain my own doctrine inflexibly,—and so does Mr. T——; and lamentable it is to say, that there is not the most remote probability of either of us yielding his hypothesis, or any human possibility of finding any person in the whole world who could decide as an arbitrator. Mr. T—— conceives that I cannot be a Christian if I believe in supernaturals, and I am as steadily convinced that he cannot be a true Christian if he does not. The majority of society, who seldom take the trouble of looking deeper than the surface in matters of theology, except when they are text-puzzled on Sundays, are mostly on his side; profound philosophers, theoretical moralists, and all delicate ladies, are on mine. However, there being no mathematical demonstration on either, well authenticated supernaturals are the sole mode of deciding the question in this part of the firmament. On this enigmatical subject my good friends the clergy are rather awkwardly circumstanced. They may be very excellent casuists, so far as their knowledge extends; yet, being only simple mortals themselves, they can know no more about the matter than the most ignorant of their parishioners. Though my Lords Spiritual, the Bishops of England, are by far the most temporal, sleek, and comfortable covey of prelates on the surface of this globe—whatever they may do in their political capacities, it would be profane to suppose they could have private audiences either in the upper or lower department of the other world, until their post obitums fall in, and give them the entrée. The fattest prelate of the land, therefore, can know no more of supernaturals than the hungriest curate of his diocese; the happy translation, however, must take place, (and nobody can tell how soon,) and no doubt its approach must be hailed by these parties with great pleasure, as the only tranquil catastrophe they can be absolutely certain of during this ticklish epoch.

I have already mentioned that my reasoning on this subject in detail appears in the first volume of this work; where, though I profess no enthusiastic adoration of Dr. Johnson’s morality, I certainly am proud to have the advantage of his coincidence on the subject of supernaturals. I therefore refer my respectable antagonist, Mr. T——, (whom, by-the-by, I never had the honour of speaking to or seeing,) to that volume.

I have also received, amongst many other favours upon the same subject, a letter under the signature of R. H., Brompton; but, though on thick gilt paper, of a very different complexion, and in very different language from that of my last-named correspondent. Mr. R. H. accuses me of publishing absolute falsehoods, and putting dangerous doctrines into the heads of silly people, which he illustrates by the example of his own wife and daughter, who, “naturally nervous,” ever since reading my argument in favour of ghosts, &c., fall into “twitters” if they hear any noise in the house after nightfall, which they cannot instantly account for. His life is a torment to him! Even a kitten, which was locked up accidentally in a cupboard, and began to rattle the tea-things after the candles were put out, threw Mrs. H. into strong hysterics, and nearly cost Miss H. her reason,