Again, there is a strange case,[114] which comes to us on good authority, where we must suppose one man's subliminal impulse to have created a picture of himself, his wife, a carriage and a horse, persistent enough to have been watched for some seconds at least by three observers in one place, and by a fourth and independent observer at another point in the moving picture's career. The only alternative, if the narrative be accepted as substantially true, will be the hypothesis before alluded to of the flashing of an impending scene, as in crystal-vision, from some source external to any of the human minds concerned. I need hardly at this point repeat that in my view the wife and the horse will be as purely a part of the man's conception of his own aspect or environment as the coat on his back. And here, for purposes of comparison, I must refer to one of the most bizarre cases in our collection.[115] Four credible persons, to some extent independently, see a carriage and pair, with two men on the box and an inside occupant, under circumstances which make it impossible that the carriage was real. Now this vision cannot have been _precognitive_; nothing of the kind occurred for years after it, nor well _could_ occur; and I am forced to regard it as the externalisation of some dream, whether of an incarnate or of a discarnate mind. The parallel between this case and the one mentioned above tends therefore to show that the first, in spite of the paraphernalia of wife, horse, and dog-cart, may have been the outcome of a single waking dream;--of the phantasmogenetic dissociation of elements of one sole personality. In the cases which I have just been discussing there has been a psychical excursion, with its possibilities of clairvoyance; but the excursive element has not brought home any assignable knowledge to the supraliminal personality. I go on now to cases where such knowledge _has_ thus been garnered. But here there is need of some further pause, to consider a little in how many ways we can imagine that knowledge to be reached. Firstly, the distant knowledge may, it would seem, be reached through hyperæsthesia,--an extended power of the ordinary senses. Secondly, it sometimes seems to come through crystal-gazing or its correlative shell-hearing,--artifices which seem to utilise the ordinary senses in a new way. And besides these two avenues to distant knowledge there is a _third_, the telepathic avenue, which, as we have already surmised, sometimes shades off into the purely telæsthetic; when no distant _mind_, but only the distant _scene_, seems to be attracting the excursive spirit. And in the _fourth_ place we must remember that it is mainly in the form of _dream or vision_ that the most striking instances of telæsthesia which I have as yet recorded have come. Can we in any way harmonise these various modes of perception? Can we discover any condition of the percipient which is common to all?