The anthropological test of evidence for faith in the rejected phenomena is thus amply satisfied. Unless we say that these phenomena are 'impossible,' whereas totemism, the couvade, cannibalism, are possible, the testimony to belief in clairvoyance, and the other peculiar occurrences, is as good in its way as the evidence for the practice of wild customs and institutions. There remains a last and notable circumstance. All the abnormal phenomena, in the modern and mediaeval tales, occur most frequently in the presence of convulsionaries, like the so-called victims of witches, like the Hon. Master Sandilands, Lord Torphichen's son (1720), like the grandson of William Morse in New England (1680), and like Bovet's case of the demon of Spraiton. {355} The 'mediums' of modern spiritualism, like Francis Fey, are, or pretend to be, subject to fits, anaesthesia, jerks, convulsive movements, and trance. As Mr. Tylor says about his savage jossakeeds, powwows, Birraarks, peaimen, everywhere 'these people suffer from hysterical, convulsive, and epileptic affections'. Thus the physical condition, all the world over, of persons who exhibit most freely the accepted phenomena, is identical. All the world over, too, the same persons are credited with the _rejected_ phenomena, clairvoyance, 'discerning of spirits,' powers of voluntary 'telepathic 'and 'telekinetic' impact. Thus we find that uniform and recurrent evidence vouches for a mass of phenomena which science scouts. Science has now accepted a portion of the mass, but still rejects the stranger occurrences. Our argument is that their invariably alleged presence, in attendance on the minor occurrences, is, at least, a point worthy of examination. The undesigned coincidences of testimony represent a great deal of smoke, and proverbial wisdom suggests a presumption in favour of a few sparks of fire. Now, if there are such sparks, the animistic hypothesis may not, of course, be valid,--'spirits' may not exist,--but the universal belief in their existence may have had its origin, not in normal facts only, but in abnormal facts. And these facts, at the lowest estimate, must suggest that man may have faculties, and be surrounded by agencies, which physical science does not take into account in its theory of the universe and of human nature. We have already argued that the doctrines of theism and of the soul need not to be false, even if they were arrived at slowly, after a succession of grosser opinions. But if the doctrines were reached by a process which started from real facts of human nature, observed by savages, but not yet recognised by physical science, then there may have been grains of truth even in the cruder and earlier ideas, and these grains of gold may have been disengaged, and fashioned, not without Divine aid, into the sacred things of spiritual religion.