[Footnote 12: It will, of course, be said that they worked their stories into conformity.]
[Footnote 13: Prim. Cult. i. 116.]
[Footnote 14: Polack's Manners of the New Zealanders, i. 268.]
[Footnote 15: Howitt, op. cit. p. 186.]
[Footnote 16: On examining the cases, we find, in 1894, these dates of reported occurrences, in twenty-eight cases: 1890, 1882, 1879, 1870, 1863, 1861, 1888, 1885, 1881, 1880, 1878, 1874, 1869, 1869, 1845, 1887, 1881, 1877, 1874, 1873, 1860 (?), 1864 (?), 1855, 1830 (?!), 1867, 1862, 1888, 1870.]
[Footnote 17: On this point see Report, p. 260. Fifty phantasms out of the whole occurred during anxiety or presumable anxiety. Of these, thirty-one coincided (within twelve hours) with the death of the person apparently seen. In the remaining nineteen, the person seen recovered in eight cases.]
[Footnote 18: Appendix A.]
VII
DEMONIACAL POSSESSION
There is a kind of hallucinations—namely, Phantasms of the Dead—about which it seems better to say nothing in this place. If such phantasms are seen by savages when awake, they will doubtless greatly corroborate that belief in the endurance of the soul after death, which is undeniably suggested to the early reasoner by the phenomena of dreaming. But, while it is easy enough to produce evidence to recognised phantasms of the dead in civilised life, it would be very difficult indeed to discover many good examples in what we know about savages. Some Fijian instances are given by Mr. Fison in his and Mr. Howitt's 'Kamilaroi and Kurnai,' Others occur in the narrative of John Tanner, a captive from childhood among the Red Indians. But the circumstance, already noted, that an Australian lad became a wizard on the strength of having seen a phantasm of his dead mother, proves that such experiences are not common; and Australian black fellows have admitted that they, for their part, never did see a ghost, but only heard of ghosts from their old men. Mr. David Leslie, previously cited, gives some first-hand Zulu evidence about a haunted wood, where the Esemkofu, or ghosts of persons killed by a tyrannical chief, were heard and felt by his native informant; the percipient was also pelted with stones, as by the European Poltergeist. The Zulu who dies commonly becomes an Ihlozi, and receives his share of sacrifice. The Esemkofu on the other hand, are disturbed and haunting spirits[1].