Meantime cases of certain other definite types continued to come steadily to hand, although in lesser numbers than the cases of apparition at death. To mention two important types only--there were apparitions of the so-called _dead_, and there were cases of _precognition_. With regard to each of these classes, it seemed reasonable to defer belief until time should have shown whether the influx of first-hand cases was likely to be permanent; whether independent witnesses continued to testify to incidents which could be better explained on these hypotheses than on any other. Before Edmund Gurney's death in 1888 our cases of apparitions and other manifestations of the dead had reached a degree of weight and consistency which, as his last paper showed, was beginning to convince him of their veridical character; and since that date these have been much further increased; and especially have drawn from Mrs. Piper's and other trance-phenomena an unexpected enlargement and corroboration. The evidence for communication from the departed is now in my personal estimate quite as strong as that for telepathic communication between the living; and it is moreover evidence which inevitably alters and widens our conception of telepathy between living men. The evidence for precognition, again, was from the first scantier, and has advanced at a slower rate. It has increased steadily enough to lead me to feel confident that it will have to be seriously reckoned with; but I cannot yet say--as I do say with reference to the evidence for messages from the departed--that almost every one who accepts our evidence for telepathy at all, must ultimately accept this evidence also. It must run on at any rate for some years longer before it shall have accreted a convincing weight. But at whatever point one or another inquirer may happen at present to stand, I urge that this is the reasonable course for conviction to follow. First analyse the miscellaneous stream of evidence into definite types; then observe the frequency with which these types recur, and let your sense of their importance gradually grow, if the evidence grows also. Now this mode of procedure evidently excludes all definite _a priori_ views, and compels one's conceptions to be little more than the mere grouping to which the facts thus far known have to be subjected in order that they may be realised in their _ensemble_. "What definite reason do I know why this should _not_ be true?"--this is the question which needs to be pushed home again and again if one is to realise--and not in the ordinary paths of scientific speculation alone--how profound our ignorance of the Universe really is.