[Footnote 29: Primitive Culture, i. 440. Citing Stilling after Dale Owen, and quoting Mr. Alfred Russel Wallace's Scientific Aspect of the Supernatural, p. 43. Mr. Tylor also adds folk-lore practices of ghost-seeing, as on St. John's Eve. St. Mark's Eve, too, is in point, as far as folk-lore goes.]
[Footnote 30: Proceedings, S.P.R. v. 167.]
IV
'OPENING THE GATES OF DISTANCE'
'To open the Gates of Distance' is the poetical Zulu phrase for what is called clairvoyance, or vue à distance. This, if it exists, is the result of a faculty of undetermined nature, whereby knowledge of remote events may be acquired, not through normal channels of sense. As the Zulus say: 'Isiyezi is a state in which a man becomes slightly insensible. He is awake, but still sees things which he would not see if he were not in a state of ecstasy (nasiyesi).'[1] The Zulu description of isiyezi includes what is technically styled 'dissociation.' No psychologist or pathologist will deny that visions of an hallucinatory sort may occur in dissociated states, say in the petit mal of epilepsy. The question, however, is whether any such visions convey actual information not otherwise to be acquired, beyond the reach of chance coincidence to explain.
A Scottish example, from the records of a court of law, exactly illustrates the Zulu theory. At the moment when the husband of Jonka Dyneis was in danger six miles from her house in his boat, Jonka 'was found, and seen standing at her own house wall in a trance, and being taken, she could not give answer, but stood as bereft of her senses, and when she was asked why she was so moved, she answered, "If our boat be not lost, she was in great hazard."' (October 2, 1616.)[2]
The belief in opening the Gates of Distance is, of course, very widely diffused. The gift is attributed to Apollonius of Tyana, to Plotinus, to many Saints, to Catherine de' Medici, to the Rev. Mr. Peden,[3] and to Jeanne d'Arc, while the faculty is the stock in trade of savage seers in all regions.[4]
The question, however, on which Mr. Tylor does not touch, is, Are any of the stories true? If so, of course they would confirm in the mind of the savage his theory of the wandering soul. Now, to find anything like attested cases of successful clairvoyance among savages is a difficult task. White men either scout the idea, or are afraid of seeming superstitious if they give examples, or, if they do give examples, are accused of having sunk to the degraded level of Zulus or Red Indians. Even where travellers, like Scheffer, have told about their own experiences, the narratives are omitted by modern writers on savage divination.[5] We must therefore make our own researches, and it is to be noted that the stories of successful savage clairvoyance are given as illustrations merely, not as evidence to facts, for we cannot cross-examine the witnesses.
Mr. Tylor dismisses the topic in a manner rather cavalier:
'Without discussing on their merits the accounts of what is called "second sight,"[6] it may be pointed out that they are related among savage tribes, as when Captain Jonathan Carver obtained from a Cree medicine-man a true prophecy of the arrival of a canoe with news next day at noon; or when Mr. J. Mason Brown, travelling with two voyageurs on the Copper Mine River, was met by Indians of the very band he was seeking, these having been sent by their medicine-man, who, on enquiry, stated that "he saw them coming, and heard them talk on their journey."'[7]