to mention the influence which the doctrines of Plato have exerted, in this respect, even since the establishment of christianity. From recalling images by an art of memory, the transition is direct to beholding spectral objects, which have been floating in the imagination. Yet, even in the most frantic assemblage of this nature, no novelty appears. The spectre may be larger or smaller; it may be compounded of the parts of different animals; but it is always framed from the recollection of familiar, though discordant images.

The simple renewal of the impressions of form or voice, in the case of particular friends, is the most obvious, and most forcible of these recollections. Of this kind, seems to have been the celebrated apparition of Ficinus, to Michael Mercato, mentioned by Baronius.

Those illustrious friends, after a long

discourse on the nature of the soul, had agreed that, whoever of the two should die first, should, if possible, appear to his surviving friend, and inform him of his condition in the other world.*

A short time afterwards, says Baronius, it happened, that while Michael Mercato the elder was studying philosophy, early in the morning, he suddenly heard the noise of a horse galloping in the street, which stopped at his door, and the voice of his friend Ficinus was heard, exclaiming, O Michael! O Michael! those things are true. Astonished at this address, Mercato rose and looked out of the window, where

De Apparitionibus mortuorum, Vivis ex Pacto factis. Lips 1709.

+ Baronii Annales.-This story was told to Baronius, by the grandson of Mercato, who was Proto-nothary of the church, and a man of the greatest probity, as well as of general knowledge.

G

he saw the back of his friend, drest in white, galloping off, on a white horse.

He called after him, and followed him with his eyes, till the appearance vanished. Upon inquiry, he learned that Ficinus had died at Florence, at the time when this vision was prevery

sented to Mercato, at a considerable distance.

Many attempts have been made to discredit this story, but I think the evidence has never been shaken. I entertain no doubt, that Mercato had seen what he described; in following the reveries of Plato, the idea of his friend, and of their compact, had been revived, and had produced a spectral impression, during the solitude and awful silence of the early hours of study. Baronius adds, that after this occurrence, Mercato neglected all profane studies, and addicted himself entirely to divinity.

The vanishing of the imaginary apparition, in these cases, resembles Achilles's vision, in the Iliad.

ψυχή δε κατα χθονὸς ήΰτε καπνὸς

Ωχετο τετριγυία

The impression of sound, the most remarkable circumstance in Mercato's vision, is by no means a solitary instance. Beaumont has given us, not only his own ghostly experience, but many examples of this species of delusion.

Cardan believed himself to have possessed a faculty of divination,* by means of voices conveyed to him in different. directions. He certainly mistook the symptom called Tinnitus Aurium, which accompanies the disease of literary men, for special warnings.

* De vita propria, cap. 38.

In another instance, Cardan has shewed his propensity to ascribe his natural peculiarities to mystical causes. • When

I lived and lectured at Paris,' says he, looking accidentally at my hands, I saw, in the ring-finger of the right hand, the figure of a bloody sword, which alarmed me. In the evening a messenger arrived, with letters from my son-in-law, informing me of my 'son's imprisonment, and desiring me to go to Milan. That mark continued to spread for fifty-three days, till it 'reached the point of the finger, and

was as red and fiery as blood, to my great consternation. At midnight my 'son was beheaded; next day the mark had nearly vanished, and in two days afterwards, it was entirely gone.** There can be little doubt, that this appearance was occasioned by an-inflamed lymphatic. The voice of lamentation which

* Cap. 37.