[6] _Proceedings_ S. P. R., Vol. ix., p. 362. I do not at all agree with Mr. J. N. Maskelyne’s “Explanation” of this feat, however (see his pamphlet “The Fraud of Theosophy Exposed, and the Miraculous Rope Trick of the Indian Jugglers Explained” pp. 23-24). “On the subject of Oriental magic generally I cannot do better than to conclude this summary in the words of Dr. Hodgson, to be found in the article so frequently referred to already. In summing up the evidence for the supernormal in these performances, he says: “‘I conclude, therefore, that, in spite of the strong assertions of a distinguished conjuror, we have before us no real evidence to the manifestation by Indian jugglers or fakirs of any marvels beyond the power of trickery to produce.... The conjuror’s mere assertion that certain marvels are not explicable by trickery is worth _just as much_ as the savant’s mere assertion that they _must be_ so explicable—just as much, and no more.’” From all that has been said, I think we shall be justified in concluding that the vast majority of feats performed by the Hindu fakirs present no evidence whatever of the supernormal, but are, on the contrary, clearly due and traceable to trickery. It is highly probable that every one of their well-known tricks are such only, and involve no occult powers, nor do they warrant our belief in the operation of any forces “other than those known to physical science.” Are we to conclude, therefore, that nothing is to be gained by a study of the East and its phenomena? I think we should scarcely be justified in doing that, since there seem to be many phenomena witnessed there that are well worthy of serious consideration. The snake charming is one of these; the cases of prolonged trance probably present many interesting phenomena, from any point of view; the rope exploit has at least its psychological interest; and there are many cases of levitation reported, which are worthy of serious consideration. “Baron Seeman,” a conjuror, describes in his book, _Around the World with a Magician and a Juggler_ (pp. 54-6), a case of levitation; and various other conjurors have described the same thing. M. Jacolliot, in his _Occult Science in India_, before referred to, has recorded a number of most interesting experiences with a Hindu fakir. He obtained raps, telekinetic phenomena, independent writing, levitations, materialisations, playing upon an accordion, etc. Strange to say it was through the instrumentality of the very _same_ fakir that Seeman obtained his experiences in levitation (Covindasamy). And it will be noticed further that _all these phenomena_—so different from the usual tricks of the Hindu fakir—_bear a close resemblance to the mediumistic phenomena witnessed in our countries_.