Roy Glashan's Library
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First published in The Strand Magazine, January 1920
First book appearance in The Edge Of The Unknown, 1930
This e-book edition: Roy Glashan's Library, 2014
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Psychic science, though still in its infancy, has already reached a point where we can dissect many of those occurrences which were regarded as inexplicable in past ages, and can classify and even explain them—so far as any ultimate explanation of anything is possible. So long as gravity, electricity, magnetism, and so many other great natural forces are inexplicable one must not ask too much of the youngest—though it is also the oldest—of the sciences. But the progress made has been surprising—the more surprising since it has been done by a limited circle of students whose results have hardly reached the world at large, and have been greeted rather with incredulous contempt than with the appreciation which they deserve. So far have we advanced that of the eighty or ninety cases carefully detailed in Dale Owen's Footfalls, published in 1859, we find now, seventy years later, that there is hardly one which cannot be classified and understood. It would be interesting, therefore, to survey some of those cases which stand on record in our law courts, and have been variously explained in the past as being either extraordinary coincidences or as interpositions of Providence. The latter phrase may well represent a fact, but people must learn that no such thing has ever been known as an interposition of Providence save through natural law, and that when it has seemed inexplicable and miraculous it is only because the law has not yet been understood. All miracles come under exact law, but the law, like all natural laws, is itself divine and miraculous.

We will endeavour in recounting these cases, which can only be done in the briefest fashion, to work from the simpler to the more complex—from that which may have depended upon the natural but undefined powers of the subconscious self, through all the range of clairvoyance and telepathy, until we come to that which seems beyond all question to be influenced by the spirit of the dead. There is one case, that of Owen Parfitt, of Shepton Mallet, in Somersetshire, which may form a starting-point, since it is really impossible to say whether it was psychic or not; but if it were not, it forms one of the most piquant mysteries which ever came before the British public.

This old fellow was a seaman, a kind of John Silver, who lived in the piratical days of the eighteenth century and finally settled down, upon what were usually considered to have been ill-gotten gains, about the year 1760, occupying a comfortable cottage on the edge of the little Somerset town. His sister kept house for him, but she was herself too infirm to look after the rheumatic old mariner, so a neighbour named Susanna Snook used to come in by the day and help to care for him. It was observed that Parfitt went periodically to Bristol, and that he returned with money, but how he gained it was his secret. He appears to have been a secretive and wicked old creature, with many strange tales of wild doings, some of which related to the West Coast of Africa, and possibly to the slave trade. Eventually his infirmity increased upon him. He could no longer get farther than his garden, and seldom left the great chair in which he was placed every day by the ministering Susanna Snook, just outside the porch of the cottage.

Then one summer morning, June 6, 1768, an extraordinary thing happened. He had been deposited as usual, with a shawl round his shoulders, while the hard-working Susanna darted back to her own cottage near-by. She was away for half an hour. When she returned she found, to her amazement, that the old seaman had disappeared. His sister was wringing her hands in great bewilderment over the shawl, which still remained upon the chair, but as to what became of the old reprobate nothing has ever been learned from that day to this. It should be emphasized that he was practically unable to walk and was far too heavy to be easily carried.

The alarm was at once given, and as the haymaking was in full swing the countryside was full of workers, who were ready to declare that even if he could have walked he could not have escaped their observation upon the roads. A search was started, but it was interrupted by a sudden and severe storm, with thunder and heavy rain. In spite of the weather, there was a general alarm for twenty-four hours, which failed to discover the least trace of the missing man. His unsavoury character, some reminiscences of the Obi men and Voodoo cult of Africa, and the sudden thunderstorm, all combined to assure the people of Somerset that the devil had laid his claws upon the old seaman; nor has any natural explanation since those days set the matter in a more normal light. There were hopes once that this had been attained when, in the year 1813, some human bones were discovered in the garden of a certain Widow Lockyer, who lived within two hundred yards of the old man's cottage. Susanna Snook was still alive, and gave evidence at the inquiry, but just as it began to appear that perhaps the old man had been coaxed away and murdered, a surgeon from Bristol shut down the whole matter by a positive declaration that the bones were those of a woman. So the affair rests till to-day.

No psychic explanation can be accepted in any case until all reasonable normal solutions have been exhausted. It is possible that those visits to Bristol were connected with blackmail, and that some deeper villain in the background found means to silence that dangerous tongue. But how was it done? It is a freakish, insoluble borderland case, and there we must leave it. The natural question arises: If you have spirit communications why are you unable to get an explanation? The answer is that spirit communication is also governed by inexorable laws, and that you might as well expect an electric current along a broken wire as to get a communication when the conditions have become impossible.

Passing on to a more definite example, let us take the case of the murder of Maria Marten, which was for a long time a favourite subject when treated at village fairs under the name of "The Mystery of the Red Barn." Maria Marten was murdered in the year 1827 by a young farmer named Corder, who should have married her but failed to do so, preferring to murder her in order to conceal the result of their illicit union. His ingenious method was to announce that he was about to marry the girl, and then at the last hour shot her dead and buried her body. He then disappeared from the neighbourhood, and gave out that he and she were secretly wedded and were living together at some unknown address.

The murder was on May 18, 1827, and for some time the plan was completely successful, the crime being more effectually concealed because Corder had left behind him instructions that the barn should be filled up with stock. The rascal sent home a few letters purporting to be from the Isle of Wight, explaining that Maria and he were living together in great contentment. Some suspicion was aroused by the fact that the postmarks of these letters were all from London, but none the less the matter might have been overlooked had it not been for the unusual action of an obscure natural law which had certainly never been allowed for in Mr. Corder's calculations.

Mrs. Marten, the girl's mother, dreamed upon three nights running that her daughter had been murdered. This in itself might count for little, since it may have only reflected her vague fears and distrust. The dreams, however, were absolutely definite. She saw in them the red barn, and even the very spot in which the remains had been deposited. The latter detail is of great importance, since it disposes of the idea that the incident could have arisen from the girl having told her mother that she had an assignation there. The dreams occurred in March, 1828, ten months after the crime, but it was the middle of April before the wife was able to persuade her husband to act upon such evidence. At last she broke down his very natural scruples, and permission was given to examine the barn, now cleared of its contents. The woman pointed to the spot and the man dug. A piece of shawl was immediately exposed, and eighteen inches below it the body itself was discovered, the horrified searcher staggering in a frenzy out of the ill-omened barn. The dress, the teeth, and some small details were enough to establish the identification.


The villain was arrested in London, where he had become, by marriage, the proprietor of a girls' school, and was engaged, at the moment of capture, in ticking off the minutes for the correct boiling of the breakfast eggs. He set up an ingenious defence, by which he tried to prove that the girl had committed suicide, but there was no doubt that it was a cold-blooded crime, for he had taken not only pistols, but also a pickaxe into the barn. This was the view which the jury took, and he was duly hanged, confessing his guilt in a half- hearted way before his execution. It is an interesting fact that the London schoolmistress, whom he had trapped into marriage by means of a specious advertisement in which he described himself as a "private gentleman, whose disposition is not to be exceeded," remained devotedly attached to him to the end.

Now here is a case about which there is no possible doubt. The murder was unquestionably discovered by means of the triple dream, for which there could have been no natural explanation. There remain two psychic explanations. The one depends upon telepathy or thought-reading, a phenomenon which, of course, exists, as anyone can prove who experiments with it, but which has been stretched to most unreasonable lengths by those who would prefer any explanation to that which entails disembodied intelligence. It is, of course, within the bounds of remote possibility that the murderer thought of the girl's mother upon three successive nights and also upon the scene of the crime, thus connecting up the vision of one with the brain of the other. If any student thinks this the more probable explanation he is certainly entitled to accept it. On the other hand, there is a good deal of evidence that dreams, and especially early-in-the-morning dreams just before the final waking, do at times convey information which seems to come from other intelligences than our own. Taking all the facts, I am of opinion that the spirit of the dead woman did actually get in touch with the mind of the mother, and impressed upon her the true facts of her unhappy fate. It is to be remembered, however, that even those who advanced telepathy as an explanation of such a case are postulating a power which was utterly unknown to science until this generation, and which itself represents a great extension of our psychic knowledge. We must not allow it, however, to block our way to the further and more important advances which lie beyond it.

For purposes of comparison we will now take another dream case which is perfectly authentic. Upon February 8th, 1840, Edmund Norway, the chief officer of the ship Orient, at that time near St. Helena, dreamed a dream between the hours of 10 p.m. and 4 a.m. in which he saw his brother Nevell, a Cornish gentleman, murdered by two men. His brother was seen to be mounted. One of the assailants caught the horse's bridle and snapped a pistol twice, but no report was heard. He and his comrade then struck him several blows, and dragged him to the side of the road, where they left him. The road appeared to be a familiar one in Cornwall, but the house, which should have been on the right, came out upon the left in the visual picture. The dream was recorded in writing at the time, and was told to the other officers of the ship.


The murder had actually occurred, and the assassins, two brothers named Lightfoot, were executed on April 13th of that year, at Bodmin. In his confession the elder brother said: "I went to Bodmin on February 8th and met my brother ... my brother knocked Mr. Norway down. He snapped a pistol at him twice, but it did not go off. He then knocked him down with the pistol. It was on the road to Wade-bridge" (the road which had been seen in the dream). "We left the body in the water on the left side of the road coming to Wadebridge. My brother drew the body across the road to the watering." The evidence made it clear that the murder was committed between the hours of ten and eleven at night. As St. Helena is, roughly, in the same longitude as England, the time of the dream might exactly correspond with that of the crime.

These are the actual facts, and, though they may be explained, they cannot be explained away. It appears that Norway, the sailor, had been thinking of and writing to his landsman brother just before going to his bunk. This might possibly have made the subsequent vision more easy by bringing the two men into rapport. There is a considerable body of evidence to prove that during sleep there is some part of us, call it the etheric body, the subconscious self, or what you will, which can detach itself and visit distant scenes, though the cut-off between sleeping and waking is so complete that it is very rarely that the memory of the night's experience is carried through. I could quote many examples within my own experience of this "travelling clairvoyance," as it is called, but one which attracted a good deal of attention at the time, as it was fully described in The Times, was that of Sir Rider Haggard's dog, the dead body of which was found through a vision of the night. The same occurs in the stupor of high fever, and I have heard my little son, with a temperature of one hundred and four degrees, make a remark in delirium which showed that he saw clearly what had occurred in the next room. "Naughty Denis, breaking my soldiers!" were the words, and they were absolutely correct. Thus it can easily be conceived that the consciousness of the sailor, drawn to his brother by recent loving thoughts, went swiftly to him in his sleep, and was so shocked to witness his murder that it was able to carry the record through into his normal memory. The case would resolve itself, then, into one which depended upon the normal but unexplored powers of the human organism, and not upon any interposition from the spirit of the murdered man. Had the vision of the latter appeared alone, without the accompanying scene, it would have seemed more probable that it was indeed a post-mortem apparition. For the next illustration we will turn to the records of American crime. In this case, which is absolutely authentic, a man named Mortensen owed a considerable sum of money, three thousand eight hundred dollars, to a company, which was represented by the secretary, Mr. Hay. The transaction occurred in Utah in the year 1901. Mortensen beguiled Hay to his private house late in the evening, and nothing more was heard of the unfortunate man. Mortensen's story was that he paid the money in gold, and that Hay had given him a receipt and had started home with the money, carried in glass jars. When the police visited Mortensen's house in the morning they were accompanied by Hay's father-in-law, an aged Mormon named Sharp, who said: "Where did you last see my son-in-law?"

"Here," answered Mortensen, indicating a spot outside his door.

"If that is the last place you saw him," said Sharp, "then that is where you killed him."

"How do you know he is dead?" asked Mortensen.

"I have had a vision," said Sharp, "and the proof is that within one mile of the spot where you are standing, his dead body will be dug up from the field."

There was snow on the ground at the time, and next morning, December 18th, a neighbour observed some blood-stains upon it not very far from Mortensen's house. They led to a mound shaped like a grave. The neighbour procured a spade, borrowing it from Mortensen himself, and speedily unearthed the body of Hay. There was a bullet wound at the back of his head. His valuables had been untouched, but the receipt which he was known to have carried to Mortensen's house afforded sufficient reason for the murder.

The whole crime seems to have been a very crude and elementary affair, and it is difficult to see how Mortensen could have hoped to save himself, unless, indeed, an immediate flight was in his mind. There could be no adequate defence, and the man was convicted and shot—the law of Utah giving the criminal the choice as to the fashion of his own death. The only interest in the affair is the psychic one, for again old Sharp repeated at the trial that in a vision he had learned the facts. It is not a very clear case, however, and may conceivably have been a bluff upon the part of the old man, who had formed his own opinion as to the character of his son-in-law, and his probable actions. Such a solution would, however, involve a very extraordinary coincidence.

The next case which I would cite is very much more convincing—in fact, it is final in its clear proof of psychic action, though the exact degree may be open to discussion. The facts seem to have been established beyond all possible doubt, though there is some slight confusion about the date. According to the account of Mr. Williams, of Cornwall, the chief actor, it was in the early days of May, 1812, that he thrice in the same night had a remarkable dream. Mr. Williams was a man of affairs, and the superintendent of some great Cornish mines. He was familiar with the lobby of the House of Commons, into which his interests had occasionally led him. It was this lobby which he perceived clearly in his dream. His attention was arrested by a man in a snuff- coloured coat, with metal buttons, who loitered there. Presently there entered a small, brisk man in a blue coat and white waistcoat. As he passed, the first man whipped out a pistol and shot the other through the breast. In his dream Mr. Williams was made aware that the murdered man was Mr. Perceval, the Chancellor of the Exchequer. Mr. Williams was greatly impressed, and alarmed, by this dream, and he recounted it not only to his wife but also to several friends whom he met at the Godolphin mine next day, asking their advice whether he should go up to London and report the matter. To this they answered very naturally, but unfortunately as the event proved, that it was useless, and would only expose him to derision. On the thirteenth, about ten days after the dream, Mr. Williams narrates how his son, returning, from Truro, rushed into the room crying, "Oh, father, your dream has come true! Mr. Perceval has been shot in the House of Commons." The deed, as is well known, was committed by a man named Bellingham, who had some imaginary grievance. The dress of the two chief actors, and all the other details, proved to be exactly as foretold.

In an account in The Times sixteen years later it was stated that the vision was upon the actual night of the murder, which would reduce the case to ordinary clairvoyance, but the evidence is very strong that it was prophetic as well. Mr. Williams, writing in 1832, four years after The Times account, repeated the story once more as it is set forth here. His wife, his friends at the mine, his projected journey to London, and his recollection of his son's arrival with the news all corroborate his version of the affair. What comment can we make upon such an incident? Explain it we cannot, but at least we can get some light upon it by examining the statements of others who have had both the clairvoyant and the prophetic faculty. One of these was Swedenborg, who exhibited it again and again, but we have no exact account from him as to how his visions came. More to the point are the notes of Mr. Turvey, of Bournemouth, a most remarkable psychic, whose Beginnings of Seership is one of the most illuminating books I know. Our ordinary comments must always be explanations from outside, but this gentleman, with his great powers and analytical brain, is able to give us more precious information which comes from within. Mr. Turvey was not only an extraordinary clairvoyant, capable of throwing out his own etheric body at will, and communicating at once to others the information which it brought back, but he again and again saw scenes of the future, which he put upon record and which frequently, if not invariably, were fulfilled. His description of his own sensation is very helpful and destined, I think, to be classical. He says:

"At certain times I see a sort of ribbon moving like the endless belt of a cinema film. In colour it is very pale heliotrope, and seems to vibrate very rapidly. On it are numerous little pictures, some of which appear to be engraved upon the film itself, while others are like pale-blue photographs stuck upon the film. The former refer to past, the latter to future events. The locality is judged by the scenery and climatic heat" (felt by the observer). "The dates are judged by the clearness of the pictures."

Now, applying this analysis of Mr. Turvey to the far less complete experience of Mr. Williams, we get some glimmer of light. Mr. Williams was of Welsh or Cornish stock, and predisposed to the psychic. In his busy life he could not develop it as Mr. Turvey had done, for the latter, though he was once a famous athlete, had broken in health to an extent which confined him to his chair. Yet at times his true innate powers could assert themselves, and thus he received or perceived one of those cinema visions of which Mr. Turvey speaks. Why it should have been sent him is beyond our ken. Was it to prompt him to go to London, as he so nearly did, and try to turn the stream of fate? Or was it as impersonal as were many of the prophetic visions of Mr. Turvey? One cannot say, but there is a big fact standing up as clear as the Nelson Column, and to turn away one's eyes, pretend not to see it, and make no attempt to fit it into the general scheme of the universe, is neither science nor common sense. Mr. Turvey has left it upon record that he saw more unpleasant than pleasant things, and Mr. Williams' experience was in accordance. This might be taken as supporting the idea that the visions are for the purpose of warning and prevention. When one considers that in this instance the picture of the lobby of the House of Commons was presented to one of the very few men in Cornwall who would recognize the place when they saw it, it certainly suggests that the vision did not merely happen, but came for a definite purpose. It is not to be denied that this and many other prophetic cases strengthen the argument of the fatalist, who holds that our Life's path is marked out for us. On the other hand, the student will find a certain number of cases which give a comforting assurance, that, though the general path may be indicated, there is still a certain play of events which gives room for changes in the issue. I have notes, for example, of one dream or vision in which the subject had a most clear impression of a long series of events, which ended in his going down a coal- mine, the latter experience being particularly vivid. Some months afterwards the whole long episode occurred exactly as depicted, but when they came to the coal-mine the guide said: "I had hoped to take you down the coal-mine, but it is a holiday, and the cage is not working." In another case a young officer of my acquaintance was warned by a dead comrade that they would meet again upon a certain date. The young man spent the day in his dug-out, and late in the evening was congratulating himself upon having got through, when about 10 p.m. his Company Commander came round and said: "I fear I must ask you to do a rather dirty job. We have to find if there are any of our dead near the German wire. Take a few men and make an examination." He gave himself up as lost, and his batman, who had heard the story, burst into tears. The young fellow was so convinced of his own impending fate that he left his party safe in No Man's Land, thinking that there was no use in their being sacrificed also. He went forward alone, made a perfectly successful search, returned in safety, and had no misfortune at all. Such a case must hearten up those who are overburdened by any prophecy or presentiment. It may be that some force —prayer, perhaps—can divert the stream of fate. We shall now turn to some cases which were more clearly ultramundane in their nature, and I would express my obligation to Mr. Harold Furniss, whose care has restored many details in his collection of criminal records. The first which I would choose is the murder of Sergeant Davies in the Highlands in the year 1749. Davies was part of the English garrison left in the north after the suppression of Prince Charlie's rising, and, like many of his comrades, he alleviated his exile by the excellent sport which the barren country afforded. Upon September 28th in that year he went shooting near Braemar without any attendant. The rancour of the recent war had to some extent died down, and in any case the sergeant, who was a powerful and determined man, feared no opponent. The result showed, however, that he was overbold, as he never returned from his expedition. Search parties were sent out, but months passed and there were still no signs of the missing soldier. Five years passed, and the mystery was still unsolved. At the end of that time, two Highlanders, Duncan Terig and Alex. Bain Mac-donald, were arrested because the fowling-piece and some of the property of the lost man were found in their possession. The case rested mainly, however, upon some evidence which was as strange as any ever heard in a court of law.

A farm labourer named Alex. Macpherson, aged twenty-six, deposed that one night in the summer of 1750—that is, some nine months after the sergeant's disappearance—he was lying awake in the barn where all the servants slept, when he saw enter a man dressed in blue, who came to his bedside and beckoned him to follow. Outside the door the figure turned and said: "I am Sergeant Davies." The apparition then pointed to a distant moss or swamp, and said: "You will find my bones there. Go and bury them at once, for I can have no peace, nor will I give you any, until my bones are buried, and you may get Donald Farquharson to help you." It then vanished.


Early next day Macpherson, according to his own account, went to the place indicated and, obeying the exact instructions received, he came straight upon the body, still wearing the blue regimental coat of Guise's Horse. Macpherson laid it upon the surface, dragging it out from the slime, but did not bury it. A few nights later the vision appeared to him once more as he lay in the barn, and reproached him with having failed to carry out the instructions given. Macpherson asked: "Who murdered you?"

To this the apparition answered: "Duncan Terig and Alex. Macdonald," and vanished once more. Macpherson next day went to Farquharson and asked him to come and help bury the body, to which the latter agreed. It was accordingly done. No one else was told of the incident save only one friend, John Grewar, who was informed within two days of the burial. This story was certainly open to criticism, as the arrest was in 1754, and the alleged apparition and subsequent burial in 1750, so that one would naturally ask why no information had been given during four years. On the other hand, one could imagine that these Celtic Highlanders were somewhat in the position of Irish peasants in an agrarian outrage. They were bound together against a common enemy, and would not act save under pressure. This pressure arrived when the two suspects were actually arrested, the murdered man's gear was found upon them, and direct inquiry was made from the folk in the neighbourhood. No ill-will was shown to exist between Macpherson and the accused men, nor was any motive alleged for so extraordinary a concoction. On the psychic side there are also some objections. One would have conceived that the sergeant might return, as others seem to have done, in order to identify his murderers, but in this case that was a secondary result, and the main one appears to have been the burial of his own remains. Spirits are not much concerned about their own bodies. In a communication which I saw recently, the deceased alluded to his body as "that thing that I used to go about in." Still, earthly prejudices die hard, and if Davies, sprung from a decent stock, yearned for a decent burial, it would surely not be an unnatural thing.

There was some corroboration for Macpherson's weird story. There were female quarters in this barn, and a woman worker, named Isabel Machardie, deposed that on the second occasion of the apparition she saw "something naked come in at the door and go straight to Macpherson's bed, which frightened her so much that she drew the clothes over her head." She added that when it appeared it came in a bowing posture, but she could not tell what it was. The next morning she asked Macpherson what it was that had troubled them the night before, and he answered that she might be easy, for it would trouble them no more.

There is a discrepancy here between the blue-coated figure of the first vision and the "something naked" of the second, but the fact remained that the woman claimed to have seem something alarming, and to have alluded to it next day. Macpherson, however, could speak nothing but Gaelic, his evidence being interpreted to the Court. Lockhart, the defending barrister, naturally asked in what tongue the vision spoke, to which Macpherson answered: "In as good Gaelic as ever I heard in Lochaber." "Pretty good for the ghost of an English sergeant," said Lockhart, and this facile retort made the Court laugh, and finally brought about the acquittal of the prisoners, in spite of the more material proofs which could not be explained away. Later, both Lockhart and the advocate engaged with him, admitted their belief in the guilt of their clients.

As a matter of fact, Davies had fought at Culloden in April, 1746, and met his end in September, 1749, so that he had been nearly three and a half years in the Highlands, mixing in sport with the gillies, and it is difficult to suppose that he could not muster a few simple sentences of their language.

But apart from that, although our information shows that knowledge has to be acquired by personal effort, and not by miracle, in the after life, still it is to be so acquired, and if Sergeant Davies saw that it was only in a Gael that he would find those rare psychic gifts which would enable him to appear and to communicate (for every spirit manifestation must have a material basis), then it is not inconceivable that he would mastef the means during the ten months or so which elapsed before his reappearance. Presuming that Macpherson's story is true, it by no means follows that he was the medium, since any one of the sleepers in the barn might have furnished that nameless atmosphere which provides the correct conditions. In all such cases it is to be remembered that this atmosphere is rare, and that a spirit comes back not as it would or when it would, but as it can. Law, inexorable law, still governs every fresh annexe which we add to our knowledge, and only by defining and recognizing its limitations will we gain some dim perception of the conditions of the further life and its relation to the present one. We now pass to a case where the spirit interposition seems to have been as clearly proved as anything could be. It was, it is true, some time ago, but full records are still available. In the year 1632 a yeoman named John Walker lived at the village of Great Lumley, some miles north of Durham. A cousin named Anne Walker kept house for him, and intimacy ensued, with the prospect of the usual results. John Walker greatly feared the scandal, and took diabolical steps to prevent it. He sent the young woman over to the town of Chester-le-Street to the care of one Dame Carr. To this matron Anne Walker confessed everything, adding that Walker had used the ominous phrase "that he would take care both of her and of her child." One night at Dame Carr's door there appeared the sinister visage of Mark Sharp, a Blackburn collier, with a specious message which induced the girl to go with him into the dusk. She was never seen again. Walker, upon being appealed to by Dame Carr, said that it was all right, and that it was better in her condition that she should be among strangers. The old lady had her suspicions, but nothing could be done, and the days passed on.

A fortnight later a miller, named James Graham, was grinding corn in his mill at night some miles away. It was after midnight when he descended to the floor of the mill after putting a fresh fill of corn in the hopper. His exact experience, as preserved in the Bodleian Library at Oxford, was as follows:

"The mill door being shut, there stood a woman in the midst of the floor, with her hair hanging down all bloody, with five large wounds on her head. He being much amazed began to bless himself, and at last asked her who she was and what she wanted. She answered, 'I am the spirit of Anne Walker, who lived with John Walker... He promised to send me to where I should be well looked to ... and then I should come again and keep his house. I was one night sent away with Mark Sharp, who, upon a certain moor' (naming the place) 'slew me with a pick such as men dig coal with and gave me these five wounds, and after threw my body into a coalpit hard by, and hid the pick under a bank, and his shoes and stockings being bloody he endeavoured to wash them, but seeing the blood would not part he hid them there.'"

The spirit ended by ordering the miller to reveal the truth on pain of being haunted. In this case, as in the last, the message was not delivered. The horrified miller was so impressed that he would by no means be alone, but he shirked the delicate task which had been confided to him. In spite of all his precautions, however, he found himself alone one evening, with the result that the vision instantly reappeared, "very fierce and cruel," to use his description, and insisted that he should do as commanded. More obdurate than the Celtic Macpherson, the miller awaited a third summons, which came in so terrific a form in his own garden that his resistance was completely broken down, and so, four days before Christmas, he went to the nearest magistrate and lodged his deposition. Search was at once made, and the vision was justified in all particulars, which, it must be admitted, has not always been the case where information has seemed to come from beyond. The girl's body, the five wounds in the head, the pick, the bloodstained shoes and stockings were all found, and as the body was in a deep coalpit there seemed no normal means by which the miller could possibly have known the nature of the wounds unless he had himself inflicted them, which is hardly consistent either with the known facts, with his appearance as informer, or with the girl's admissions to Dame Carr.

John Walker and Mark Sharp were both arrested and were tried for murder at the Durham Assizes before Judge Davenport. It was shown that the miller was unknown, save by sight, to either prisoner, so that it could not be suggested that he had any personal reason for swearing away their lives by a concocted tale. The trial was an extraordinary one, for there seems to have been a psychic atmosphere such as has never been recorded in a prosaic British court of law. The foreman of the jury, a Mr. Fairbairn, declared in an affidavit that he saw during the trial the "likeness of a child standing upon Walker's shoulder." This might be discounted as being the effect upon an emotional nature of the weird evidence to which he had listened, but it received a singular corroboration from the judge, who wrote afterwards to a fellow-lawyer, Mr. Serjeant Hutton, of Goldsborough, that he himself was aware of a figure such as Fairbairn described, and that during the whole proceedings he was aware of a most uncanny and unusual sensation for which he could by no means account. The verdict was guilty, and the two men were duly executed.

The array of responsible witnesses in this case was remarkable. There was the judge himself, Mr. Fairbairn, with his affidavit, Mr. James Smart, Mr. William Lumley, of Great Lumley, and others. Altogether, it is difficult to see how any case could be better authenticated, and I have no doubt myself that the facts were as stated, and that this single case is enough to convince an unprejudiced mind of the continuance of individuality and of the penetrability of that screen which separates us from the dead.

What comment can psychic science make upon such an episode? In the first place, I would judge that the miller was a powerful medium—that is, he exuded that rare atmosphere which enables a spirit to become visible as the meteorite becomes visible when it passes through the atmosphere of earth. It is, I repeat, a rare quality, and in this case seems to have been unknown to its possessor, though I should expect to find that the miller had many other psychic experiences which took a less public form. This is the reason why the apparition did not appear before the magistrate himself, but could only approach him by messenger. The spirit may have searched some time before she found her medium, just as Sergeant Davies was ten months before he found the Highlander who had those physical qualities which enabled him to communicate. Law and obedience to law run through the whole subject. It is also abundantly evident that the confiding woman who had been treated with such cold-blooded ingratitude and treachery carried over to the other world her natural feelings of indignation and her desire for justice. As a curious detail it is also evident that she recovered her consciousness instantly after death, and was enabled to observe the movements of her assassin. With what organs, one may ask? With what organs do we see clear details in a dream? There is something there besides our material eyes.

A most reasonable objection may be urged as to why many innocent people have suffered death and yet have experienced no super-normal help which might have saved them. Any criminologist could name off-hand a dozen cases where innocent men have gone to the scaffold. Why were they not saved? I have written in vain if I have not by now enabled the reader to answer the question himself. If the physical means are not there, then it is impossible. It may seem unjust, but not more so than the fact that a ship provided with wireless may save its passengers while another is heard of no more. The problem of unmerited suffering is part of that larger problem of the functions of pain and evil, which can only be explained on the supposition that spiritual chastening and elevation come in this fashion, and that this end is so important that the means are trivial in comparison. We must accept this provisional explanation, or we are faced with chaos.

Can these dim forces which we see looming above and around us be turned to the use of man? It would be a degradation to use them for purely material ends, and it would, in my opinion, bring some retribution with it; but, where the interests of Justice are concerned, I am convinced that they could indeed be used to good effect. Here is a case in point.

Two brothers, Eugene and Paul Dupont, lived some fifty years ago in the Rue St. Honoré of Paris. Eugene was a banker, Paul a man of letters. Eugene disappeared. Every conceivable effort was made to trace him, but the police finally gave it up as hopeless. Paul was persevering, however, and in company with a friend, Laporte, he visited Mme. Huerta, a well-known clairvoyante, and asked for her assistance.

We have no record as to how far articles of the missing man were given to the medium, as a bloodhound was started on a trail, but whether it was by psychometry or not, Mme. Huerta, in the mesmerized state, very quickly got in touch with the past of the two brothers, from the dinner where they had last met. She described Eugene, and followed his movements from the hour that he left the restaurant until he vanished into a house which was identified without difficulty by her audience, though she was unable to give the name of the street. She then described how inside the house Eugene Dupont had held a conference with two men whom she described, how he had signed some paper and had received a bundle of bank notes. She then saw him leave the house, she saw the two men follow him, she saw two other men join in the pursuit, and finally she saw the four assault the banker, murder him, and throw the body into the Seine.

Paul was convinced by the narrative, but his comrade, Laporte, regarded it as a fabrication. They had no sooner reached home, however, than they learned that the missing man had been picked out of the river and was exposed at the Morgue. The police, however, were inclined to take the view of suicide, as a good deal of money was in the pockets. Paul Dupont knew better, however. He hunted out the house, he discovered that the occupants did business with his brother's firm, he found that they held a receipt for two thousand pounds in exchange for notes paid to his brother on the night of the crime, and yet those notes were missing. A letter making an appointment was also discovered.

The two men, a father and son, named Dubuchet, were then arrested, and the missing links were at once discovered. The pocket-book which Eugene Dupont had in his possession on the night of the murder was found in Dubuchet's bureau. Other evidence was forthcoming, and finally the two villains were found guilty and were condemned to penal servitude for life. The medium was not summoned as a witness, on the ground that she was not conscious at the time of her vision, but her revelations undoubtedly brought about the discovery of the crime.

Now it is clear in this authentic case that the police would have saved themselves much trouble, and come to a swifter conclusion, had they themselves consulted Mme. Huerta in the first instance. And if it is obviously true in this case, why might it not be so in many other cases? It should be possible at every great police-centre to have the call upon the best clairvoyant or other medium that can be got, and to use them freely, for what they are worth. None are infallible. They have their off-days and their failures. No man should ever be convicted upon their evidence. But when it comes to suggesting clues and links, then it might be invaluable. In the case of Mr. Foxwell, the London stockbroker who fell into the Thames some years ago, it is well known that the mode of his death, and the place where his body would be found, were described by Von Bourg, the crystal-gazer, and that it was even as he had said. I venture to say that the mere knowledge that the police had an ally against whom every cunning precaution might prove unavailing would in itself be a strong deterrent to premeditated crime. This is so obvious, that if it had not been for vague scientific and religious prejudices, it would surely have been done long ago. Its adoption may be one of the first practical and material benefits given by psychic science to humanity.