phase leading to the other, and this fact seemed to me to bring the first signs of systematic science and order into what had been a mere collection of bewildering and more or less unrelated facts. About this time I had an interesting experience, for I was one of three delegates sent by the Psychical Society to sit up in a haunted house. It was one of these poltergeist cases, where noises and foolish tricks had gone on for some years, very much like the classical case of John Wesley's family at Epworth in 1726, or the case of the Fox family at Hydesville near Rochester in 1848, which was the starting-point of modern spiritualism. Nothing sensational came of our journey, and yet it was not entirely barren. On the first night nothing occurred. On the second, there were tremendous noises, sounds like someone beating a table with a stick. We had, of course, taken every precaution, and we could not explain the noises; but at the same time we could not swear that some ingenious practical joke had not been played upon us. There the matter ended for the time. Some years afterwards, however, I met a member of the family who occupied the house, and he told me that after our visit the bones of a child, evidently long buried, had been dug up in the garden. You must admit that this was very remarkable. Haunted houses are rare, and houses with buried human beings in their gardens are also, we will hope, rare. That they should have both united in one house is surely some argument for the truth of the phenomena. It is interesting to remember that in the case of the Fox family there was also some word of human bones and evidence of murder being found in the cellar, though an actual crime was never established. I have little doubt that if the Wesley family could have got upon speaking terms with their persecutor, they would also have come upon some motive for the persecution. It almost seems as if a life cut suddenly and violently short had some store of unspent vitality which could still manifest itself in a strange, mischievous fashion. Later I had another singular personal experience of this sort which I may describe at the end of this argument.[1] [1] Vide Appendix III.