common sense and of ordinary historical imagination: not of any final
physical experiment. One may here surely dismiss that quite brainless
piece of pedantry which talks about the need for "scientific conditions"
in connection with alleged spiritual phenomena. If we are asking
whether a dead soul can communicate with a living it is ludicrous
to insist that it shall be under conditions in which no two living
souls in their senses would seriously communicate with each other.
The fact that ghosts prefer darkness no more disproves the existence
of ghosts than the fact that lovers prefer darkness disproves the
existence of love. If you choose to say, "I will believe that Miss
Brown called her fiance a periwinkle or, any other endearing term,
if she will repeat the word before seventeen psychologists,"
then I shall reply, "Very well, if those are your conditions,
you will never get the truth, for she certainly will not say it."
It is just as unscientific as it is unphilosophical to be surprised
that in an unsympathetic atmosphere certain extraordinary sympathies
do not arise. It is as if I said that I could not tell if there
was a fog because the air was not clear enough; or as if I insisted
on perfect sunlight in order to see a solar eclipse.

As a common-sense conclusion, such as those to which we come
about sex or about midnight (well knowing that many details must
in their own nature be concealed) I conclude that miracles do happen.
I am forced to it by a conspiracy of facts: the fact that the men who
encounter elves or angels are not the mystics and the morbid dreamers,
but fishermen, farmers, and all men at once coarse and cautious;
the fact that we all know men who testify to spiritualistic incidents
but are not spiritualists, the fact that science itself admits
such things more and more every day. Science will even admit
the Ascension if you call it Levitation, and will very likely admit