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offensive and anonymous letters received by various persons during the last twelve months. We regret these utterances, and also utterances against Mr. Upton the sergeant of police at Cannock, and against Elizabeth Foster. We have examined our consciences as requested and beg forgiveness of all those involved and also of the authorities, both spiritual and criminal.
    signed,
G. E. T. Edalji and Fredk. Brookes.
    Arthur
    Arthur believed in looking—at the glaucous eye of a dying whale, at the contents of a shot bird’s gizzard, at the facial relaxation of a corpse who was never to become his brother-in-law. Such looking must be without prejudice: this was a practical necessity for a doctor, and a moral imperative for a human being.
    He liked to tell how he had been taught the importance of careful looking at the Edinburgh Infirmary. A surgeon there, Joseph Bell, had taken a shine to this large, enthusiastic youth and made Arthur his out-patient clerk. His job was to muster the patients, take preliminary notes, and then lead them to Mr. Bell’s room, where the surgeon would be sitting among his dressers. Bell would greet each patient, and from a silent yet intense scrutiny try to deduce as much as possible about their lives and proclivities. He would declare that this man was by trade a French polisher, that one a left-handed cobbler, to the amazement of those present, not least of the patient himself. Arthur remembered the following exchange:
    “Well, my man, you’ve served in the army.”
    “Aye, sir.”
    “Not long discharged?”
    “No, sir.”
    “A Highland regiment?”
    “Aye, sir.”
    “Stationed at Barbados?”
    “Aye, sir.”
    It was a trick, yet it was a true trick; mysterious at first, simple when explained.
    “You see, gentlemen, the man was a respectful man but did not remove his hat. They do not in the army, but he would have learned civilian ways had he been long discharged. He has an air of authority and he is obviously Scottish. As to Barbados, his complaint is elephantiasis, which is West Indian and not British.”
    Arthur had been educated, during those most plastic years, in the school of medical materialism. Any residue of formal religion had been expunged; yet he remained metaphysically respectful. He admitted the possibility of a central intelligent cause, while being unable to identify that cause, or understand why its designs should be brought to fulfilment in such roundabout and often terrible ways. As far as the mind and the soul went, Arthur accepted the scientific explanation of the day. The mind was an emanation of the brain, just as bile was an excretion of the liver—something purely physical in character; while the soul, as far as such a term could be admitted, was the total effect of all the hereditary and personal functionings of the mind. But he also recognized that knowledge never stayed still, and that today’s certainties might become tomorrow’s superstitions. Therefore, the intellectual duty to continue looking never ceased.
    At the Portsmouth Literary and Scientific Society, which met every second Tuesday, Arthur encountered the city’s more speculative minds. Telepathy being much under discussion, Arthur found himself one afternoon sitting in a curtained and unmirrored room with a local architect, Stanley Ball. They placed themselves back to back and several yards apart; Arthur, with a drawing pad on his knee, sketched a shape and attempted by a powerful concentration of the mind to convey the image to Ball. The architect then drew whatever form his own mind seemed to propose. Then they reversed the procedure, with the architect as shape-despatcher and the doctor as recipient. The results, to their astonishment, showed a matching significantly above the random. They repeated the experiment enough times for a scientific conclusion to be reached: namely that, given a natural sympathy between conductor and receiver, thought-transference could indeed take place.
    What might