Miss M. A. Murray does not for a moment countenance any such summary dismissal and uncritical rejection of evidence. Her careful reading of the writers upon Witchcraft has justly convinced her that their statements must be accepted. Keen intelligences and shrewd investigators such as Gregory XV, Bodin, Guazzo, De Lancre, D’Espagnet, La Reynie, Boyle, Sir Matthew Hale, Glanvill, were neither deceivers nor deceived. The evidence must stand, but as Miss Murray finds herself unable to admit the logical consequence of this, she hurriedly starts away with an arbitrary, “the statements do not bear the construction put upon them,” and in _The Witch-Cult in Western Europe_ (1921) proceeds to develop a most ingenious, but, as I show, a wholly untenable hypothesis. Accordingly we are not surprised to find that many of the details Miss Murray has collected in her painstaking pages are (no doubt unconsciously) made to square with her preconceived theory. However much I may differ from Miss Murray in my outlook, and our disagreement is, I consider, neither slight nor superficial, I am none the less bound to commend her frank and courageous treatment of many essential particulars which are all too often suppressed, and in consequence a false and counterfeit picture has not unseldom been drawn. So vast a literature surrounds modern Witchcraft, for frankly such is Spiritism in effect, that it were no easy task to mention even a quota of those works which seem to throw some real light upon a complex and difficult subject. Among many which I have found useful are Surbled, _Spiritualisme et spiritisme_ and _Spirites et médiums_; Gutberlet, _Der Kampf um die Seele_; Dr. Marcel Viollet, _Le spiritisme dans ses rapports avec la folie_; J. Godfrey Raupert, _Modern Spiritism_ and _Dangers of Spiritualism_; the Very Rev. Alexis Lépicier, O.S.M., _The Unseen World_; the Rev. A. V. Miller, _Sermons on Modern Spiritualism_; Lapponi, _Hypnotism and Spiritism_; the late Monsignor Hugh Benson’s _Spiritualism_ (_The History of Religions_); Elliot O’Donnell’s _The Menace of Spiritualism_; and Father Simon Blackmore’s _Spiritism: Facts and Frauds_, 1925. My own opinion of this movement has been formed not only from reading studies and monographs which treat of every phase of the question from all points of view, but also by correspondence and discussion with ardent devotees of the cult, and, not least, owing to the admissions and warnings of those who have abandoned these dangerous practices, revelations made in such circumstances, however, as altogether to preclude even a hint as to their definite import and scope.