It is true that the scientific spiritualists do not venture as far as this God; but, then, tight-pressed between the two riddles of the beginning and the end, they have almost nothing to tell us. They follow the tracks of our dead for a few seconds in a world where seconds no longer count, and then they abandon them in the darkness. I do not reproach them, because we have here to do with things which, in all probability, we shall not know in the day when we shall think that we know everything. I do not ask that they shall reveal to me the secret of the universe, for I do not believe, like a child, that this secret can be expressed in three words or that it can enter my brain without bursting it. I am even persuaded that beings who might be millions of times more intelligent than the most intelligent among us would not yet possess it, for this secret must be as infinite, as unfathomable, as inexhaustible as the universe itself. Nevertheless, the fact remains that this inability to go even a few years beyond the life after death detracts greatly from the interest of their experiments and revelations. At best, it is only a short space gained, and it is not by this juggling on the threshold that our fate is decided. I am ready to go through what may befall me in the short interval filled by those revelations, as I am even now going through what befalls me in my life here. My destiny does not lie there, nor my home. I do not doubt that the facts reported are genuine and proved; but what is even much more certain is that the dead, if they survive, have not a great deal to teach us, whether because at the moment when they can speak to us they have nothing to tell us, or because at the moment when they might have something to reveal to us they are no longer able to do so, but withdraw forever, and lose sight of us in the immensity which they are exploring. [1] Translated by Alexander Teixeira de Mattos and copyright U. S. A., 1913, by Eugène Fasquelle. [2] “The Survival of Man,” Chap. XXV, p. 325. [3] In this connection, however, we find two or three rather perturbing facts, a remarkable one being that at a spiritualistic meeting held by the late W. T. Stead the prediction of the murder of King Alexander and Queen Draga was described with the most circumstantial details. A verbatim report was drawn up of this prediction and signed by thirty witnesses; and Stead went next day to beg the Servian minister in London to warn the king of the danger that threatened him. The event took place, as announced, a few months later. But “precognition” does not necessarily require the intervention of the dead; moreover, every case of this kind, before being definitely accepted, would call for prolonged study in every particular.