ought to have a large circulation--among believers.

The examples of savage spiritualism which have been adduced might
probably receive many additions; those are but gleanings from a
large field carelessly harvested. The phenomena have been but
casually studied; the civilised mind is apt to see, in savage
seances, nothing but noisy buffoonery. We have shown that there is
a more serious belief involved, and we have adduced cases in which
white men were not unconscious of the barbarian spell. It also
appears that the now recognised phenomena of hypnotism are the basis
of the more serious savage magic. The production of hypnotic
trances, perhaps of hypnotic hallucinations, is a piece of knowledge
which savages possessed (as they were acquainted with quinine),
while European physicians and philosophers ignored or laughed at it.
Tobacco and quinine were more acceptable gifts from the barbarian.
His magic has now and then been examined by a competent
anthropologist, like Mr. Im Thurn, and Castren closely observed the
proceedings of the bound and bounding Shamans among the Samoyeds.
But we need the evidence both of anthropologists and of adepts in
conjuring. They might detect some of the tricks, though Mr. Kellar,
a professional conjurer and exposer of spiritualistic imposture, has
been fairly baffled (he says) by Zulus and Hindus, while educated
Americans are puzzled by the Pawnees. Mr. Kellar's plan of
displaying a few of his own tricks was excellent: the dusky
professionals were stimulated to show theirs, which, as described,
were miracles. The Pakeha Maori, already quoted, saw a Maori
Tohunga perform 'a very good miracle as times go,' but he does not
give any particulars. The late Mr. Davey, who started as a
Spiritualist catechumen, managed, by conjuring, to produce answers
to questions on a locked slate, which is as near a miracle as