The point is that, while the savage conjurer will doubtless use fraud wherever he can, still the experience of low races is in favour of employing as seers the class of people who in Europe were, till recently, supposed to make the best hypnotic subjects. Thus, in West Africa, 'the presiding elders, during your initiation to the secret society of your tribe, discover this gift [of Ebumtupism, or second sight], and so select you as "a witch doctor."'[15] Among the Karens, the 'Wees,' or prophets, 'are nervous excitable men, such as would become mediums,'[16] as mediums 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, now she lay quiet. The radiant 'orbicular' spirit then informed her that they 'must go westwards for game; how short-sighted you are!' 'The advice was taken and crowned by instant success.' This established her reputation.[17] Catherine's conversion was led up to by a dream of her dying son, who beheld a Sacred Figure, and received from Him white raiment. Her magical songs tell how unseen hands shake the magic lodge. They invoke the Great Spirit that
'Illumines earth
Illumines heaven!
Ah, say what Spirit, or Body, is this Body,
That fills the world around,
Speak, man, ah say
What Spirit, or Body, is this Body?'
It is like a savage hymn to Hegel's fühlende Seele: the all-pervading
Sensitive Soul. We are reminded, too, of 'the doctrine of the Sanscrit
Upanishads: There is no limit to the knowing of the Self that knows.'[18]
Unluckily Catherine was not asked to give other examples of what she considered her successes.
Acosta, who has not the best possible repute as an authority, informs us that Peruvian clairvoyants 'tell what hath passed in the furthest parts before news can come. In the distance of two or three hundred leagues they would tell what the Spaniards did or suffered in their civil wars.' To Du Pont, in 1606, a sorcerer 'rendered a true oracle of the coming of Poutrincourt, saying his Devil had told him so.'[19]
We now give a modern case, from a scientific laboratory, of knowledge apparently acquired in no normal way, by a person of the sort usually chosen to be a prophet, or wizard, by savages.
Professor Richet writes:[20]
'On Monday, July 2, 1888, after having passed all the day in my laboratory, I hypnotised Léonie at 8 P.M., and while she tried to make out a diagram concealed in an envelope I said to her quite suddenly: "What has happened to M. Langlois?" Léonie knows M. Langlois from having seen him two or three times some time ago in my physiological laboratory, where he acts as my assistant.—"He has burnt himself," Léonie replied,—"Good," I said, "and where has he burnt himself?"—"On the left hand. It is not fire: it is—I don't know its name. Why does he not take care when he pours it out?"—"Of what colour," I asked, "is the stuff which he pours out?"—"It is not red, it is brown; he has hurt himself very much—the skin puffed up directly."