Well established as it is in the simpler forms of direct communication between agent and percipient, telepathy is sometimes called upon to explain the whole series of phenomena which are grouped under such heads as clairvoyance, psychometry, crystal-gazing, automatic writing, etc. The more or less public exhibitions of alleged clairvoyance which form the central feature of innumerable spiritualist services in this and other countries do not, as a rule, furnish convincing indications of supernormal activity. I have never myself seen any public “trance-speaker” who, despite the conventional twitchings and contortions which herald the ingress of the Red Indian or other spirit-control, did not appear to be in complete possession of his or her normal consciousness. But the prolonged and careful investigations of Mrs Piper’s mediumship and those more recently undertaken with continental clairvoyants by Drs Tischner, Osty, and others, stand on a very different footing. In the face of the accumulated evidence furnished by such research, those who rely on telepathy as the universal solvent of psychic difficulties must often falter where they firmly stood. Leaving for the moment all the concrete evidence derived from experiments with the British Mrs Leonard or continental mediums like “Mrs van B.”, or Mademoiselle de Berly, the records of the Piper _séances_ form a rich store of evidential facts. Amid all the various deceptions and failures of the quaint “Dr Phinuit” or the more precise “George Pelham,” detailed and accurate messages are found, some of which appear inexplicable by any conceivable exercise of telepathy between living persons. Nor again can the agency of living minds always furnish a satisfactory explanation in the rare but indubitable cases of prevision or precognition exhibited by clairvoyance. From what source come those precise statements made from time to time by trustworthy mediums, under strict test-conditions, with respect to certain articles placed in their hands? Clairvoyance of this type, often called psychometry, might almost suggest the validity of Fechner’s theory of “odylic” influences, which may appear less fantastic in an age when the dividing line between matter and mind is becoming theoretically obsolete. Moreover, to psychometry, once accepted as a scientific fact, an interesting corollary would attach; for, if mere contact with a man’s cravat can produce from the medium a detailed and accurate account of the suicide of an unhappy prisoner who had worn the cravat, masonry and woodwork might in the same inscrutable fashion be responsible for suggesting the auditory and visual phenomena of a “haunted house.” Some well-attested cases exist in which alteration of structure in a house has been followed by the cessation of the “hauntings.”