When all is said, it is perhaps only in the theory which attributes those premonitions to our subconsciousness that we are able to find, if not a justification, at least a sort of explanation of that formidable reticence. They accord fairly well with the strange, inconsistent, whimsical and disconcerting character of the unknown entity within us that seems to live on nothing but nondescript fare borrowed from worlds to which nor intelligence as yet has no access. It lives under our reason, in a sort of invisible and perhaps eternal palace, like a casual guest, dropped from another planet, whose interests, ideas, habits, passions have naught in common with ours. If it seems to have notions on the hereafter that are infinitely wider and more precise than those which we possess, it has only very vague notions on the practical needs of our existence. It ignores us for years, absorbed no doubt with the numberless relations which it maintains with all the mysteries of the universe; and, when suddenly it remembers us, thinking apparently to please us, it makes an enormous, miraculous, but at the same time clumsy and superfluous movement, which upsets all that we believed we knew, without teaching us anything. Is it making fun of us, is it jesting, is it amusing itself, is it facetious, teasing, arch, or simply sleepy, bewildered, inconsistent, absent-minded? In any case, it is rather remarkable that it evidently dislikes to make itself useful. It readily performs the most glamorous feats of sleight-of-hand, provided that we can derive no profit from them. It lifts up tables, moves the heaviest articles, produces flowers and hair, sets strings vibrating, gives life to inanimate objects and passes through solid matter, conjures up ghosts, subjugates time and space, creates light; but all, it seems, on one condition, that its performances should be without rhyme or reason and keep to the province of supernaturally vain and puerile recreations. The case of the divining-rod is almost the only one in which it lends us any regular assistance, this being a sort of game, of no great importance, in which it appears to take pleasure. Sometimes, to say all that can be said, it consents to cure certain ailments, cleanses an ulcer, closes a wound, heals a lung, strengthens or makes supple an arm or leg, or even sets bones, but always as it were by accident, without reason, method or object, in a deceitful, illogical and preposterous fashion. One would set it down as a spoilt child that has been allowed to lay hands on the most tremendous secrets of heaven and earth; it has no suspicion of their power, jumbles them all up together and turns them into paltry, inoffensive toys. It knows everything, perhaps, but is ignorant of the uses of its knowledge, It has its arms laden with treasures which it scatters in the wrong manner and at the wrong time, giving bread to the thirsty and water to the hungry, overloading those who