Modern Spiritualism has its roots in Necromancy, a practice hated in all ages by sober and reverent minds. It was only the worst type of sorcerer, according to Mr. Waite, who attempted to communicate with the spirits of departed men and women. Mediæval magic had a by-path leading towards the abyss, “an abhorrent and detested branch, belonging exclusively to the domain of black magic.” The alchemist was bidden by his rules to pray as well as work. The astrologer was taught that in the last resort there is a law of grace by which the stars are governed, that “Christ rules all things, even the stars.” Though poisoning alchemists, like Alasco, in “Kenilworth,” or star-gazers, like Galeotti, in “Quentin Durward,” deceived Courts and peoples with a pretence of superior knowledge, there was nothing actually odious to the human mind in their professed and ostensible business. Necromancy, as Sir William Barrett points out, incurred the reprobation of Hebrew prophets, the statesmen and men of science of their day. From Moses to Isaiah, says this writer, we find them united in warning the people against any attempts to peer into and forecast the future, or to meddle with psychical phenomena for this or any lower purpose. “These practices,” he says, “were condemned ... irrespective of any question as to whether the phenomena were genuine or merely the product of trickery and superstition. They were prohibited ... mainly because they tended to obscure the Divine idea, to weaken the supreme faith in, and reverent worship of, the One Omnipotent Being, whom the nation was set apart to proclaim.” Sir W. F. Barrett quotes with approval the words of Sir George Adam Smith in his “Isaiah”: “Augury and divination wearied a people’s intellect, stunted their enterprise, distorted their conscience. Isaiah saw this, and warned the people: ‘Thy spells and enchantments with which thou hast wearied thyself have led thee astray.’ And in later years Juvenal’s strong conscience expressed the same sense of the wearisomeness and waste of time of these practices.” It is fair to add that Sir William Barrett is convinced that the perils which beset the ancient world in the pursuit of psychical knowledge do not apply to _scientific_ investigation to-day. Enough for our purpose that he lays emphasis on the warnings of Holy Scripture against intrusion into unhallowed realms. How shall we explain the deep repugnance of the human mind, at its best and sanest, against any attempt to summon back the souls of the departed? I