But if seeing is believing, it is equally true, as all who have looked into the phenomena of spiritualism and “psychical research” (modern English for ghost-hunting), know too well that believing is seeing also. The origin of the faith in thunderbolts must be looked for (like the origin of the faith in ghosts and “psychical phenomena”) far back in the history of our race. The noble savage, at that early period when wild in woods he ran, naturally noticed the existence of thunder and lightning, because thunder and lightning are things that forcibly obtrude themselves upon the attention of the observer, however little he may by nature be scientifically inclined. Indeed, the noble savage, sleeping naked on the bare ground, in tropical countries where thunder occurs almost every night on an average, was sure to be pretty often awaked from his peaceful slumbers by the torrents of rain that habitually accompany thunderstorms in the happy realms of everlasting dog-days. Primitive man was thereupon compelled to do a little philosophising on his own account as to the cause and origin of the rumbling and flashing which he saw so constantly around him. Naturally enough, he concluded that the sound must be the voice of somebody; and that the fiery shaft, whose effects he sometimes noted upon trees, animals, and his fellow-man, must be the somebody’s arrow. It is immaterial from this point of view whether, as the scientific anthropologists hold, he was led to his conception of these supernatural personages from his prior belief in ghosts and spirits, or whether, as Professor Max Müller will have it, he felt a deep yearning in his primitive savage breast toward the Infinite and the Unknowable (which he would doubtless have spelt like the professor, with a capital initial, had he been acquainted with the intricacies of the yet uninvented alphabet); but this much at least is pretty certain, that he looked upon the thunder and the lightning as in some sense the voice and the arrows of an aërial god.