Not many years ago, the person who questioned the infallibility of some theological dogma was branded at once an iconoclast and an infidel. _Væ victis!_ ... Science has conquered. But in its turn the victor claims the same infallibility, though it equally fails to prove its right. “_Tempora mutantur et nos mutamur in illis_,” the saying of the good old Lotharius, applies to the case. Nevertheless, we feel as if we had some right to question the high-priests of science. For many years we have watched the development and growth of that apple of discord—MODERN SPIRITUALISM. Familiar with its literature both in Europe and America, we have closely and eagerly witnessed its interminable controversies and compared its contradictory hypotheses. Many educated men and women—heterodox spiritualists, of course—have tried to fathom the Protean phenomena. The only result was that they came to the following conclusion: whatever may be the reason of these constant failures—whether such are to be laid at the door of the investigators themselves, or of the secret Force at work—it is at least proved that, in proportion as the psychological manifestations increase in frequency and variety, the darkness surrounding their origin becomes more impenetrable. _That phenomena are actually witnessed, mysterious in their nature—generally and perhaps wrongly termed spiritual—it is now idle to deny._ Allowing a large discount for clever fraud, what remains is quite serious enough to demand the careful scrutiny of science. “_E pur se muove_,” the sentence spoken ages since, has passed into the category of household words. The courage of Galileo is not now required to fling it into the face of the Academy. Psychological phenomena are already on the offensive.