It is then with primitive man or with the lower races that we will begin, and with "the comparative universality of their belief in the continued existence of the soul after the death of the body" (Tylor, _Primitive Culture_, II, i). Now, the classical theory of this belief is that set forth by Professor Tylor in his _Primitive Culture_. Whence does primitive man get his idea that the soul continues to exist after the death of the body? the answer given is, in the first place, from the fact that man dreams. He dreams of distant scenes that he visits in his sleep; it is clear, from the evidence of those who saw his sleeping body, that his body certainly did not travel; therefore he or his soul must be separable from the body and must have travelled whilst his body lay unmoving and unmoved. But he also dreams of {38} those who are now dead, and whose bodies he knows, it may be, to have been incinerated. The explanation then is obvious that they, too, or their souls, are separable from their bodies; and the fact that they survive death and the destruction of the body is demonstrated by their appearance in his dreams. About the reality of their appearance in his dreams he has no more doubt than he has about the reality of what he himself does and suffers in his dreams. If, however, the dead appeared only in his dreams, their existence after death might seem to be limited to the dream-time. But as a matter of fact they appear to him in his waking moments also: ghosts are at least as familiar to the savage as to the civilised man; and thus the evidence of his dreams, which first suggested his belief, is confirmed by the evidence of his senses. Thus the belief in the continued existence of the soul after the death of the body is traced back to the action of dreams and waking hallucinations. Now, it is inevitable that the inference should be drawn that the belief in immortality has thus been tracked to its basis. And it is inevitable that those who start with an inclination to regard the belief as palpably absurd should welcome this exhibition of {39} its evolution as proof conclusive that the belief could only have originated in and can only impose upon immature minds. To that doubtless it is a perfectly sound reply to say that the origin of a belief is one thing and its validity quite another. The way in which we came to hold the belief is a matter of historical investigation, and undoubtedly may form a very fascinating enquiry. But the question whether the belief is true is a question which has to be considered, no matter how I got it, just as the question whether I am committing a trespass or not in being on a piece of ground cannot be settled by any amount of explaining how I got there. Or, to put it in another way, the very risky path by which I have scrambled up a cliff does not make the top any the less safe when I have got there.