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Many years ago, whilst living at Oxford, I was invited by a very old friend, who had recently taken his degree, to a river picnic; with Nuneham, I think, as its alleged object.

Unfortunately, the day proved unfavourable, and we returned in open boats, also with open umbrellas; a generally drenched and bedraggled appearance, and nothing to cheer us on the physical plane except a quantity of iced coffee which had been ordered in anticipation of a tropical day.

Under these rather trying conditions I can remember getting a good deal of amusement out of the companions in the special boat which proved to be my fate. Our host, being a clever and interesting man himself, had collected clever and interesting people round him, on the "Birds of a Feather" principle, and I happened to sit between two ladies, one the wife (now, alas! the widow) of a man who was to become later on one of our most famous bishops; the other—her bosom friend and deadly rival—the wife of an equally distinguished Oxford don.

The iced coffee combined with the pouring rain may have been partly to blame, but certainly the conversation that went on between the two ladies, across my umbrella, was decidedly Feline.

To pass the time we were valiantly endeavouring to play "Twenty Questions" from the bottom of the boat, and the Bishop's widow was asking the questions. She had triumphantly elicited the fact that we had thought of a cinder—and an historical cinder—and the twentieth and last permissible question was actually hovering on her lips. "It was the cinder that Richard Cœur de Lion's horse fell upon," she said eagerly. Of course, we all realised that this was a most obvious "slip" in the case of so highly educated a woman; but the Bosom Friend could not resist putting out the velvet paw: "A little confusion in the centuries, I think, dear," she said sweetly. The unfortunate questioner practically "never smiled again" during that expedition. But a still more crushing blow was in store for her.

The conversation turned later upon questions of style in writing or speaking, and with perhaps pardonable revenge, she said to her rival:

"I always notice that you say 'one' so often—'one does this or that,' and so forth."

"Really, dear? That is curious. Now I always notice that you say 'I' so continually!"

The cut and thrust came with the rapidity of expert fencers.

And this brings me to the real gist of my story.

It is considered the most heinous offence "to say I," and every conceivable device is resorted to, no matter how clumsy, in order to prevent the catastrophe of a writer being forced to speak of himself in the first person.

To my mind, there is a good deal of affectation and pose about this, and in anything of an autobiography it becomes insupportable.

"The writer happened upon one occasion to be present, etc." "He who pens these unworthy pages was once travelling to Scotland, etc. etc."

Which of us has not groaned under these self-conscious euphemisms? "Why not say 'I' and have done with it?" we are wont to exclaim in desperation after pages of this kind of thing.

Now I propose "to say I" and "have done with it," and not waste time in trying to find ingenious and wearisome equivalents.

That is my first point.

Secondly, in this record of psychic experiences I mean to keep clear of another intolerable nuisance—I mean the continual introduction of capital letters and long dashes in order to conceal identity in such episodes.

The motive is admirable, but the method is detestable.

One can only judge by personal experience. I know that when I read a rather involved narrative of sufficiently involved psychic doings, and Mr. Q——, Miss B——, Mr. C——, and Mr. C.'s maternal aunt Mrs. G—— figure wildly in it, I am driven desperate in trying to force some idea of personality into these meaningless letters of the alphabet.

To conceal the identity of Mr. Brown, who was once guilty of seeing a ghost, may be and most frequently is, a point of honour, but why not call him Mr. Smith, and say he lived in Buckinghamshire, and thus rouse a definite mental conception in your reader's brain, instead of calling him Mr. Z. of W——, and thus setting up mental irritation before the ghost comes upon the scene?

Having cleared the ground so far, I will now mention my third and last point.

It is usual when writing reminiscences of any kind to anticipate your reader's criticisms, and try to increase his interest in your experiences by a sort of false humility in deprecating their value. The idea is doubtless founded on a sound knowledge of Human Nature, but it may easily fall into exaggeration. Nothing is, of course, so disastrous as to praise beforehand a person, a picture, a voice, a poem, a book, or anything else in the wide world, in which we wish our friends to take any special interest. Such a course naturally rouses unconscious antagonism in poor, fallen Human Nature before we even see or hear the object of our later bitter aversion. But there is a medium in all things, and it is scarcely polite to put the intelligence of our readers sufficiently low to be manipulated by such obvious arts.

Moreover, it has been well said that the history of any one human being—truthfully told (I would add, intelligently assimilated)—would be of enthralling interest and value. If this be true on the ordinary physical, intellectual, and spiritual planes it should not be less true, surely, where a fourth plane of psychic experience is added to the other three?

Then again, there is no need to apologise for experiences limited in interest or in amount.

These terms are of necessity comparative. For example, my experiences are limited compared with those of some people I have known, who have been either more highly endowed with psychic gifts or who have considered it advisable to cultivate such gifts to a high point of efficiency; or lastly, with whom opportunities for experience have been more numerous. But, on the other hand, my experiences have been great compared with those of some people at least equally interested in these subjects.

Geographically speaking, I have been peculiarly fortunate, having had the opportunity of witnessing phenomena of this kind in many countries, differing widely in Race, Climate, and other conditions.

I have been told many times that I could develop clairvoyance, clairaudience, or sit as a materialising medium, but have had no desire to go further in these matters.

I have seen quite as much as I wish to see, I have heard quite as much as I wish to hear, and should be very sorry personally to increase either of these psychic possibilities by the practice that makes more perfect.

Some consider this lamentable cowardice and want of faith. Each one must judge for himself in such a matter. Faith in this connection may easily degenerate into foolhardiness.

"Greater is He that is for you than all those who are against you" has been quoted to me again and again in deprecation of my attitude in these things. It has always appeared to me a matter in which individual judgment must be exercised, and upon which no broad and general lines of conduct can be laid down.

One man can cycle fifty miles in the day, and dance all night, and be the better for the experience. Another attempting the same feat, but not having the same constitution, might do himself lasting injury. It is exactly the same thing on the psychic plane. Our psychic constitutions differ at least as much as our physical ones. We may overtax either, and with similar consequences. We have no right to expect protection or immunity on either plane, where we neglect the warnings of that inner monitor who is always our best guide.

As a final word of warning, I would say: "Beware of your motives in cultivating psychic capacity." It is so easy to mistake love of notoriety, even in one's own little milieu, for love of Truth. There is always an eager, curious crowd anxious to get "messages" or "hear raps," or to see any other little psychic parlour tricks which we may be induced to play for their benefit. At first one feels it is almost a sacred duty to satisfy, or attempt to satisfy, these psychic cormorants; but later, wisdom comes with experience.

At one time I felt bound to collect my friends and acquaintances round me and tell them all I knew upon these subjects, and doubtless it was right to do so whilst I "felt that way," to quote an expressive Americanism.

But the inevitable day came when I realised that I had spent my strength and my muffins in vain; for these gatherings generally took the form of tea-parties, not too large to cope with single-handed—say from ten to twenty people. They came at 4.30 p.m. and stayed till 8 p.m., when most of them remembered they ought to have dined at 7.45 p.m., and went away saying "How immensely they had enjoyed themselves," and "How interesting it all was."

And so far as any permanent good came of it, there the matter ended.

Believe me, when people are prepared for this development of their finer senses they will come to you. There is no need to go into the highways and hedges and compel them to come in. If they do come they won't stay—why should they? They have not got there yet, to use a thoroughly hateful and ungrammatical but absolutely accurate sentence.

If you try to carry them on the back of your own knowledge and experiences, you can do so for a time, but eventually they will struggle down, or you will put them down from sheer fatigue, and then they will run back to the spot where you found them, and thence work out their own psychic evolution either in this or in some future term of existence.

When their interest is exhausted—to say nothing of your patience—you will hear that they have called you a crank and lamented your "wasting your time over such nonsense." That will be your share of the transaction.

I know this because I have been there—moi qui vous parle.

"Let every man be persuaded in his own mind," but don't try to persuade anyone else. When the right time comes he will ask your help and counsel without any persuasion.

Of course, I am speaking only of private work. Lectures and congresses are of the greatest possible value; for no one knows whom he may be addressing on these occasions, and the seed may be falling into soil prepared, but often unconsciously prepared, for its reception.

To sum up the whole matter:

1. Be strong in the conviction that eventually good must always conquer evil, but remember also that you individually may have a very bad time meanwhile if you go amongst mixed influences and evoke that which at present you are not strong enough to withstand.

2. Know when to speak and when to be silent.

3. Receive what comes to you spontaneously, but never allow yourself to be cajoled or persuaded into developing your mediumship to gratify curiosity; not even on the plea of scientific duty, unless you are fully conscious in your own mind that this is the special work which is laid upon you.

And bearing these three simple rules in mind, we may go forward with brave hearts and level heads on the Quest which has been so plainly opened out to us in this twentieth century.

E. Katharine Bates.