# The Collected Works of Ambrose Bierce/Volume 9/The Clothing of Ghosts

THE CLOTHING OF GHOSTS
BELIEF in ghosts and apparitions is general, almost universal; possibly it is shared by the ghosts themselves. We are told that this wide distribution of the faith and its persistence through the ages are powerful evidences of its truth. As to that, I do not remember to have heard the basis of the argument frankly stated; it can be nothing else than that whatever is generally and long believed is true, for of course there can be nothing in the particular belief under consideration making it peculiarly demonstrable by counting noses. The world has more Buddhists than Christians. Is Buddhism therefore the truer religion? Before the day of Galileo there was a general though not quite universal conviction that the earth was a motionless body, the sun passing around it daily. That was a matter in which "the united testimony of mankind" ought to have counted for more than it should in the matter of ghosts, for all can observe the earth and sun, but not many profess to see ghosts, ​and no one holds that the circumstances in which they are seen are favorable to calm and critical observation. Ghosts are notoriously addicted to the habit of evasion; Heine says that it is because they are afraid of us. "The united testimony of mankind" has a notable knack at establishing only one thing—the incredibility of the witnesses.
If the ghosts care to prove their existence as objective phenomena they are unfortunate in always discovering themselves to inaccurate observers, to say nothing of the bad luck of frightening them into fits. That the seers of ghosts are inaccurate observers, and therefore incredible witnesses, is clear from their own stories. Who ever heard of a naked ghost? The apparition is always said to present himself (as he certainly should) properly clothed, either "in his habit as he lived" or in the apparel of the grave. Herein the witness must be at fault: whatever power of apparition after dissolution may inhere in mortal flesh and blood, we can hardly be expected to believe that cotton, silk, wool and linen have the same mysterious gift. If textile fabrics had that property they would sometimes manifest it independently, one would think—would "materialize" visibly without ​a ghost inside, a greatly simpler apparition than "the grin without the cat."
Ask any proponent of ghosts if he think that the products of the loom can "revisit the glimpses of the moon" after they have duly decayed, or, while still with us, can show themselves in a place where they are not. If he have no suspicion, poor man, of the trap set for him, he will pronounce the thing impossible and absurd, thereby condemning himself out of his own mouth; for assuredly such powers in these material things are necessary to the garmenting of spooks.
Now, by the law falsus in uno falsus in omnibus we are compelled to reject all the ghost stories that have ever been seriously told. If the observer (let him be credited with the best intentions) has observed so badly as to think he saw what he did not see, and could not have seen, in one particular, to what credence is he entitled with regard to another? His error in the matter of the "long white robe" or other garment where no long white robe or other garment could be puts him out of court altogether. Resurrection of woolen, linen, silk, fur, lace, feathers, hooks and eyes, buttons, hatpins and the like—well, really, that is going far.
​No, we draw the line at clothing. The materialized spook appealing to our senses for recognition of his ghostly character must authenticate himself otherwise than by familiar and remembered habiliments. He must be credentialed by nudity — and that regardless of temperature or who may happen to be present. Nay, it is to be feared that he must eschew his hair, as well as his habiliments, and "swim into our ken" utterly bald; for the scientists tell us with becoming solemnity that hair is a purely vegetable growth and no essential part of us. If he deem these to be hard conditions he is at liberty to remain on his reservation and try to endow us with a terrifying sense of himself by other means.
In brief, the conditions under which the ghost must appear in order to command the faith of an enlightened world are so onerous that he may prefer to remain away — to the unspeakable impoverishment of letters and art.
1902.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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