which, by meddling in the matter, alters the certainties of a subliminal which, when left to itself, never makes a mistake. It is, in fact, quite probable that the horse, being really able to do the small sums, no longer relies solely on his intuition and, from that moment, gropes and flounders about. The solution hovers between the intelligence and the subliminal and, passing from the one, which is not quite sure of it, to the other, which is not urgently appealed to, comes out of the conflict as best it may. The case is the same with the psychometric or spiritualistic medium who seeks to profit by what he knows in the ordinary way, so as to complete the visions or revelations of his subconscious sensibility. He, too, in this instance, is nearly always guilty of flagrant and inexplicable blunders. Many other similarities will be found to exist, notably the way in which the lessons vary. Nothing is more uncertain and capricious than manifestations of human mediumism. Whether it be a question of automatic writing, psychometry, materializations or anything else, we meet with series of sittings that yield none but absurd results. Then, suddenly, for reasons as yet obscure--the state of the weather, the presence of this or that witness, or I know not what--the most undeniable and bewildering manifestations occur one after the other. The case is precisely the same with the horses: their queer fancies, their unaccountable and disconcerting freaks drive poor Krall to despair. He never opens the door of that uncertain stable, on important days, without a sinking at the heart. Let the beard or the frown of some learned professor fail to please the horses: they will, forthwith, take an unholy delight in giving the most irrelevant answer to the most elementary question, for hours and even days on end. Other common features are the strongly-marked personality of the mediumistic "raps" and the communications known as "deferred telepathic communications," that is to say, those in which the answer is obtained at the end of a sitting to a question put at the beginning and forgotten by all those present. What at first sight seems one of the strongest objections urged against the mediumism of the horse even tends to confirm it. If the reply comes from the horse's subconsciousness, it has been asked, how is it that it should be necessary first to teach him the elements of language, mathematics and so forth, and that Berto, for instance, is incapable of solving the same problems as Mohammed? This objection has been very ably refuted by M. de Vesme, who writes: