is able to bewitch his own enemies or those of the persons who seek the exercise of his natural power, and, on the other hand, to discover the origin of the disease under which the sick man is wasting away, and to remove it from him should the spirits be propitious. The sorcery doctor of an African tribe, like the Shaman of the Mongol, is in fact a very oracle through his supposed power of receiving communications from his immaterial assistants. Moreover, the means by which he becomes _en rapport_ with the spirit world are exactly the same as those employed by the Spiritualist, although the mode in which the mediumistic condition is induced may often be very different. Whether arrived at by a process of mesmerism, or by means of a ceremony attended with great physical and mental excitement, or, on the other hand, induced by extreme exhaustion, or whether it is caused by a kind of intoxication, the condition required is one of trance. The most simple mode of attaining it is probably the _self-mesmerism_ of the Zulus of Natal, an intense concentration and abstraction of the mind, giving the clairvoyant faculty. Canon Calloway states that this process of “inner divination” is commonly practised by herd boys for the purpose of finding cattle which have strayed; and it is even used as a means of escape by those who are threatened with destruction by a jealous chief. This clairvoyant power, which is intimately connected with Spiritualism, is by some peoples ascribed to spirit communication. Thus, says Scheffer, among the Laplanders, “When the devil takes a liking to any person, in his infancy, he haunts him with several apparitions.... Those who are taken thus a second time see more visions and gain great knowledge. If they are seized a third time they arrive to the perfection of this art, and become so knowing, that without the drum (the magic drum which answers to the tambourine of the Mongol and the rattle of the American Indian), they can see things at the greatest distances, and are so possessed by the devil, that they see them even against their will.” Scheffer adds that on his complaining against a Lapp on account of his drum, the Lapp brought it to him, “and confessed with tears that, though he should part with it, and not make him another, he should have the same visions as formerly and he instanced the traveller himself, giving him “a true and particular relation” of whatever had happened to him in his journey to Lapland.” He complained, moreover, that “he knew not how to make use of his eyes, since the things altogether distant were presented to them.” According to Olaus Magnus, the Lapland Shaman “falls into an ecstacy and lies for a short time as if dead; in the meanwhile his companion takes great care that no gnat or other living creature touch him, for his soul is carried by some ill genius into a foreign country, from whence it is brought back, with a knife, ring, or some other token of his knowledge of what is done in those parts.