From Mr. Tylor's point of view, his concern with the subject ceases here, it is not his business to ascertain whether the abnormal facts are facts or fancies. Yet, to other students, this question is very important. First, if clairvoyance, wraiths, and the other alleged phenomena, really do occur, or have occurred, then savage man had much better grounds for the animistic hypothesis than if no such phenomena ever existed. For instance, if a medicine-man not only went into trances, but brought back from these expeditions knowledge otherwise inaccessible, then there were better grounds for believing in a consciousness exerted apart from the body than if there were no evidence but that of non-veridical dreams. If merely the dream- coincidences which the laws of chance permit were observed, the belief in the soul's dream-flight would win less favourable and general acceptance than it would if clairvoyance, 'the sleep of the shadow,' were a real if rare experience. The very name given by the Eskimos to the hypnotic state, 'the sleep of the shadow,' proves that savages do make distinctions between normal and abnormal conditions of slumber. In the same way a few genuine wraiths, or ghosts, or 'veridical hallucinations,' would be enough to start the animistic hypothesis, or to confirm it notably, if it was already started. As to disturbances and movements of objects unexplained, these, in his own experience, suggested, even to De Morgan, the hypothesis of a conscious, active, and purposeful will, _not_ that of any human being present. Now such a will is hardly to be defined otherwise than as 'spiritual'. This order of phenomena, like those of clairvoyance and wraiths, might either give rise to the savage animistic hypothesis, or, at least, might confirm it greatly. In fact, if the sets of abnormal phenomena existed, or were held to exist, savage man scarcely needed the normal phenomena for the basis of his spiritual belief. The normal phenomena lent him such terms as 'spirit,' 'shadow,' but much of his theory might have been built on the foundation of the abnormal phenomena alone. A 'veridical hallucination,' of the dying would give him a 'wraith'; a recognised hallucination of the dead would give him a ghost: the often reported and unexplained movements and disturbances would give him a vui, 'house spirit,' 'brownie,' 'domovoy,' follet, lar, or lutin. Or these occurrences might suggest to the thinking savage that some discontented influence survived from the recently dead.