the girl's having small-pox never entered my mind till I saw the apparent inscription." Then come other cases of warning; for example, that of a youth sitting in a wagon under a shed, who suddenly hears his dead mother's voice say, "Stephen, get away from here quick!" and jumps out just in time to see the shed-roof fall.
After this come the experiences of persons appearing to distant friends at or near the hour of death. Then, too, we have the trance-visions and utterances, which may appear astonishingly profuse and continuous, and maintain a fairly high intellectual level. For all these higher phenomena, it seems to me that while the proximate mechanism is that of 'hallucination,' it is straining an hypothesis unduly to name any ordinary subconscious mental operation—such as expectation, recollection, or inference from inattentive perception—as the ultimate cause that starts it up. It is far better tactics, if you wish to get rid of mystery, to brand the narratives themselves as unworthy of trust. The trustworthiness of most of them is to my own mind far from proved. And yet in the light of the medium-trance, which is proved, it seems as if they might well all be members of a natural kind of fact of which we do not yet know the full extent.
Thousands of sensitive organizations in the United States to-day live as steadily in the light of these experiences, and are as indifferent to modern science, as if they lived in Bohemia in the twelfth century. They are indifferent to science, because science is so callously indifferent to their experiences. Although in its essence science only stands for a method and for no fixed belief, yet as habitually taken, both by its votaries and outsiders, it is identi-
