'Une Femme Sauvage, qui vit Madame de Marson en peine, lui en demanda la cause, & l'ayant apprise, lui dit, après y avoir un peu rêvé, de ne plus se chagriner, que son Epoux reviendroit tel jour et à telle heure, qu'elle lui marqua, avec un chapeau gris sur la tête. Comme elle s'apperçut que la Dame n'ajoutoit point foi à sa prédiction, au jour & à l'heure, qu'elle avoit assignée, elle rotourna chez elle, lui demanda si elle ne vouloit pas venir voir arriver son Mari, & la pressa de telle sorte de la suivre, qu'elle l'entraîna au bord de la Rivière. 'A peine y etoíent-elles arrivées, que M. de Marson parut dans un Canot, un chapeau gris sur la tête; & ayant appris ce qui s'etoit passé, assûra qu'il ne pouvoit pas comprendre comment la Sauvagesse avoit pû sçavoir l'heure & le jour de son arrivée.' It is unusual for European travellers and missionaries to give anecdotes which might seem to 'confirm the delusions of benighted savages.' Such anecdotes, again, are among the _arcana_ of these wild philosophers, and are not readily communicated to strangers. When successful cases are reported, it is natural to assert that they come through Europeans who have sunk into barbarous superstition, or that they may be explained by fraud and collusion. It is certain, however, that savage proficients believe in their own powers, though no less certainly they will eke them out by imposture. Seers are chosen in Zululand, as among Eskimos and Samoyeds, from the class which in Europe supplies the persons who used to be, but are no longer the most favourite hypnotic subjects, 'abnormal children,' epileptic and hysterical. These are subjected to 'a long and methodical course of training.'[14] Stoll, speaking of Guatemala, says that 'certainly most of the induced and spontaneous phenomena with which we are familiar occur among savages,' and appeals to travellers for observations.[15] Information is likely to come in, as educated travellers devote attention to the topic. Dr. Callaway translates some Zulu communications which indicate the amount of belief in this very practical and sceptical people. Amusing illustrations of their scepticism will be quoted later, under 'Possession,' but they do accept as seers certain hysterical patients. These are tested by their skill in finding objects which have been hidden without their knowledge. They then behave much like Mr. Stuart Cumberland, but have not the advantage of muscular contact with the person who knows where the hidden objects are concealed. The neighbours even deny that they have hidden anything at all. 'When they persist in their denial ... he finds all the things that they have hidden. They see that he is a great _inyanga_ (seer) when he has found all the things they have concealed.' No doubt he is guided, perhaps in a super-sensitive condition, by the unconscious indications of the excited spectators.