nature of the shadow is noticed, hence come 'shade,' 'umbra,' [Greek], with analogues in many languages. The hypothesis was also strengthened, by the great difficulty which savages feel in discriminating between what occurs in dreams, and what occurs to men awake. Many civilised persons feel the same difficulty with regard to hallucinations beheld by them when in bed, asleep or awake they know not, on the dim border of existence. Reflection on all these experiences ended in the belief in spirits, in souls of the living, in wraiths of the living, in ghosts of the dead, and, finally, in God. This theory is most cogently presented by Mr. Tylor, and is confirmed by examples chosen from his wide range of reading. But, among these normal and natural facts, as of sleep, dream, breath, life, dying, Mr. Tylor includes (not as facts, but as examples of applied animistic theory) cases of 'clairvoyance,' apparitions of the dying seen by the living at a distance, second sight, ghostly disturbances of knocking and rapping, movements of objects, and so forth. It is not a question for Mr. Tylor whether clairvoyance ever occurs: whether 'death-bed wraiths' have been seen to an extent not explicable by the laws of chance, whether disturbances and movements of objects not to be accounted for by human agency are matters of universal and often well-attested report. Into the question of fact, Mr. Tylor explicitly declines to enter; these things only concern him because they have been commonly explained by the 'animistic hypothesis,' that is, by the fancied action of spirits. The animistic hypothesis, again, is the result, naturally fallacious, of savage man's reasonings on life, death, sleep, dreams, trance, breath, shadow and the other kindred biological phenomena. Thus clairvoyance (on the animistic hypothesis) is the flight of the conscious 'spirit' of a living man across space or time; the 'deathbed wraith' is the visible apparition of the newly- emancipated 'spirit,' and 'spirits' cause the unexplained disturbances and movements of objects. In fact it is certain that the animistic hypothesis (though a mere fallacy) does colligate a great number of facts very neatly, and has persisted from times of low savagery to the present age of reason. So here is a case of the savage origin and persistent 'survival' of a hypothesis,--the most potent hypothesis in the history of humanity.