948. The evidence for identity obtained by Mr. Moses in the case of spirits recently departed seems at first sight more satisfactory. Some cases of this class are given in 948 A, and many others are to be found in the records of his experiences. In these cases, however, as in the historical ones, it is often difficult to make sure that the facts stated were not within the subliminal knowledge of the automatist. Sometimes it seems that they may have been gathered from obituary notices, casually observed in glancing over newspapers without the cognisance of the supraliminal consciousness (e.g. in the cases of Emily C. and Rosamira Lancaster); or similarly from tomb-stones (e.g. in the cases of Emily C. and Cecilia Fielden); or names and facts relating to persons known to the sitters, but not to Mr. Moses (e.g. A. P. Kirkland, Dr. Speer's sister, Cecilia Fielden and Marian Timmins), may perhaps have been mentioned in his hearing and subliminally remembered. "Fanny Westoby," again, reminded him of forgotten facts that had occurred during his own childhood.

Numerous details relating to Thomas Wilson, Bishop of Sodor and Man at the beginning of the eighteenth century, were given (see Proceedings S.P.R., vol. xi., pp. 74-5 and 88), but are to be found in his published "Life," which Mr. Moses may possibly have met with during his curacy in the Isle of Man.1 The case of Helene Smith (834-842) has shown us how far-reaching may be the faculties of hyperaesthesia and hypermnesia in the subliminal self; but in view of the then general ignorance of the scientific world on this subject, it is not surprising that both Mr. Moses and his friends absolutely rejected this explanation of his phenomena, and that the evidence appeared to them more conclusive than it possibly can to us. Whether or not the alleged spirits were concerned, - as may sometimes, of course, have been the case, - we can hardly avoid thinking that the subliminal self of the medium played at least a considerable part in the communications.