"Miller," said I, earnestly, "if you'll go with me into this experimentation with an open mind, I'll convince you that Crookes and Flammarion are the true scientists. It is the fashion to smile at Flammarion as a romantic astronomer, but I can't see _now_ that he is lacking in patience and caution. For all his rather fervid utterances, he keeps his head and goes on patiently investigating. He has had more experience than even Crookes or Lombroso. For forty years he has been searching the dark for these strange forces, and yet he says: 'We create in these seances an imaginary being; we speak to it, and in its replies it almost always reflects the mentality of the experimenter. Spirits have taught us nothing. They have not led science forward a single step.... I must say that if there are spirits, or beings independent of us, in action, they know no more than we do about the other world's.' And yet as regards the physical facts of mediumship, he sustains all the investigators. 'These phenomena exist,' he says." "Candidly, Garland, what is your own belief?" asked Miller, a few moment's later. I evaded him. "I have seen enough to make me believe in Zoellner's fourth dimension, but I don't. My mind is so constructed that such wonders as we have seen to-night produce very little effect on me. They are as normal to me now as the popping of corn or the roasting of potatoes. As I say, I have demonstrated certain of these physical doings. But as for belief--well, that is not a matter of the will, but of evidence, and the evidence is not yet sufficient to bring me to any definite conclusion; in fact, in the broad day, and especially the second day after I have been through one of these astounding experiences, I begin to doubt my senses. Richet speaks of this curious recession of belief, and admits his own inability to retain the conviction that, at the moment of the phenomenon, was complete. 'No sooner is the sitting over than my doubts come swarming back upon me,' he says. 'The real world which surrounds us, with its prejudices, its schemes of habitual opinions, holds us in so strong a grasp that we can scarcely free ourselves completely. Certainty does not follow on demonstration, but on habit.' And in that saying you have my own mental limitations admirably put." Miller plodded along by my side in silence for a few minutes, and then asked, abruptly: "What is the real reason that you keep up the fiction of the 'guide' when you don't believe in him?"