that “the disease was not properly convulsions, but was occasioned by the ancestral spirits, because they did not approve of them living in their relative’s kraal, and that, on their return home, they were to sacrifice a goat (which was particularly described), and pour its gall over the child, giving it at the same time Itongo medicine.” This took place in the day time, and the woman did nothing but occasionally ask the spirits if they were speaking the truth. “The young men returned home,” says Calloway, “sacrificed the goat, poured the gall on the child, plucked for him Itongo medicine, and gave him the expressed juice to drink;” and the child had no return of the convulsions, and is still living. The statement that, during the interview, the woman did nothing but occasionally ask the spirits if they were speaking the truth, is somewhat suspicious, but, whatever the explanation of the case, one thing seems certain—the young men had not seen the woman before, as she lived on the coast, a day and a half’s journey from them. In the other instance referred to, the ultimate result was not so favourable, as the sickness was not removed, but it was attended with an incident by which we are again reminded of the phenomena of Spiritualism. The spirits promised to dig up and bring to the diviner the secret poison which they said was causing the sickness inquired about. At the time appointed for the poison to be exhibited the old people assembled in the diviner’s hut, and, after arranging themselves in a line at the request of the spirits, they soon heard, first one thing fall on the floor, and then another, until at length each person was told to take up what belonged to him and throw it into the running stream, when the disease would be carried away. On examining the things “some found their beads which they had lost long ago; some found earth bound up; others found pieces of some old garment; others shreds of something they had worn; all found something belonging to them.” In this case, also, the voices came from above; but among some peoples the spirit enters into the body of the diviner, in like manner as with spiritualistic mediums. This is so in China, where the spirit of the dead talks with the living through the male or female medium, as the case may be—and with all uncultured peoples, in fact, who look upon their priests, or sorcery doctors, as oracles.