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March 15.

This last paragraph, which I wrote last evening, sent me to bed with my head full of all manner of thoughts, and memories, and fancies.

Whence and what are we, "that things whose sense we see not, frey us with things that be not?" If I had the heart of that wondrous bird in the Persian tales, which being pressed upon a human heart, obliged that heart to utter truth through the lips, sleeping or waking, then I think I would inquire how far in each bosom exists the belief in the supernatural? In many minds which I know, and otherwise strong minds, it certainly exists a hidden source of torment; in others, not stronger, it exists a source of absolute pleasure and excitement. I have known people most wittily ridicule, or gravely discountenance, a belief in spectral appearances, and all the time I could see in their faces that once in their lives at least they had been frightened at their own shadow. The conventional cowardice, the fear of ridicule, even the self-respect which prevents intelligent persons from revealing the exact truth of what passes through their own minds on this point, deprives us of a means to trace to its sources and develop an interesting branch of Psychology. Between vulgar credulity and exaggeration on the one hand, and the absolute scepticism and materialism of some would-be philosophers on the other, lies a vast space of debatable ground, a sort of twilight region or limbo, through which I do not see my way distinctly.

How far are our perceptions confined to our outward senses? Can any one tell?—for that our perceptions are not wholly confined to impressions taken in by the outward senses, seems the only one thing proved; and are such sensible impressions the only real ones? When any one asks me gaily the so common and common-place question—common even in these our rational times—"Do you now really believe in ghosts?" I generally answer as gaily—"I really don't know!" In the common, vulgar meaning of the words, I certainly do not; but in the reality of many things termed imaginary I certainly do.

The following beautiful and original interpretation of Goethe's ballad of the "Erl-King" is not in Ekermann's book (the "Gespräche mit Goethe," which I am now studying), but I give it to you in the words in which it was given to me.

"Goethe's 'Erl-König' is a moral allegory of deep meaning, though I am not sure he meant it as such, or intended all that it signifies. There are beings in the world who see, who feel, with a finer sense than that granted to other mortals. They see the spiritual, the imaginative sorrow, or danger, or terror which threatens them; and those who see not with the same eyes, talk reason and philosophy to them. The poor frightened child cries out for aid, for mercy; and Papa Wisdom—worldly wisdom—answers,—