[Footnote 14:  Prim.  Cult. i. 429.]

[Footnote 15:  Prim.  Cult. i. 428.]

[Footnote 16:  Ibid. i. 285.]

[Footnote 17:  Ibid. i. 285, 286.]

[Footnote 18:  Primitive Culture, i. 446.]

[Footnote 19:  See, however, Dr. Von Schrenck-Notzing, Die Beobachtung narcolischer Mittel fuer den Hypnotismus, and S.P.R. Proceedings, x. 292-899.]

[Footnote 20:  Primitive Culture, i. 306-316.]

[Footnote 21:  i. 315.]

[Footnote 22:  Phil. des Geistes, pp. 406, 408.]

[Footnote 23:  See also Mr. A.J.  Balfour’s Presidential Address to the Society for Psychical Research, Proceedings, vol. x.  See, too, Taine, De l’Intelligence, i. 78, 106, 139.]

[Footnote 24:  Tanner’s Narrative, New York, 1830.]

[Footnote 25:  Primitive Culture, i. 143.]

[Footnote 26:  As ‘spiritualism’ is often used in opposition to ‘materialism,’ and with no reference to rapping ‘spirits,’ the modern belief in that class of intelligences may here be called spiritism.]

[Footnote 27:  The Will to Believe, preface, p. xiv.]

[Footnote 28:  Primitive Culture, i. 432,433.  Citing Oviedo, Hist.  De Nicaragua, pp. 21-51.]

[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 a 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]