are diagnosed by Mr. Tylor.

In short, not to multiply examples, there is an element of actual
observation and of _bona fides_ entangled in the trickery of savage
practice. Though the subjects may be selected partly because of the
physical phenomena of convulsions which they exhibit, and which
favourably impress their clients, they are also such subjects as
occasionally yield that evidence of supernormal faculty which is
investigated by modern psychologists, like Richet, Janet, and William
James.

The following example, by no means unique, shows the view taken by savages
of their own magic, after they have become Christians. Catherine Wabose, a
converted Red Indian seeress, described her preliminary fast, at the age
of puberty. After six days of abstention from food she was rapt away to an
unknown place, where a radiant being welcomed her. Later a dark round
object promised her the gift of prophecy. She found her natural senses
greatly sharpened by lack of food. She first exercised her powers when her
kinsfolk in large numbers were starving, a medicine-lodge, or 'tabernacle'
as Lufitau calls it, was built for her, and she crawled in. As is well
known, these lodges are violently shaken during the magician's stay within
them, which the early Jesuits at first attributed to muscular efforts by
the seers. In 1637 Père Lejeune was astonished by the violent motions of a
large lodge, tenanted by a small man. One sorcerer, with an appearance of
candour, vowed that 'a great wind entered boisterously,' and the Father
was assured that, if he went in himself, he would become clairvoyant. He
did not make the experiment. The Methodist convert, Catherine, gave the
same description of her own experience: 'The lodge began shaking violently
by supernatural means. I knew this by the compressed current of air above,
and the noise of motion.' She had been beating a small drum and singing,