Having had them counted, I find that in those four parts of the _Descriptive Sociology_ which give accounts of the uncivilized races, there are 697 extracts which refer to the ghost-theory: illustrating the belief in a wandering double which goes away during sleep, or fainting, or other form of insensibility, and deserts the body for a longer period at death,—a double which can enter into and possess other persons, causing disease, epilepsy, insanity, etc., which gives rise to ideas of spirits, demons, etc., and which originates propitiation and worship of ghosts. On the other hand there are 87 extracts which refer to the worship of inanimate objects or belief in their supernatural powers. Now even did these 87 extracts support Mr. Harrison’s view, this ratio of 8 to 1 would hardly justify his statement that the facts “make for my [his] view as often as any other.” But these 87 extracts do not make for his view. To get proof that the inanimate objects are worshipped for themselves simply, instances must be found in which such objects are worshipped among peoples who have no ghost-theory; for wherever the ghost-theory exists it comes into play and originates those supernatural powers which certain objects are supposed to have. When by unrelated tribes scattered all over the world, we find it held that the souls of the dead are supposed to haunt the neighboring forests—when we learn that the Karen thinks “the spirits of the departed dead crowd around him;”[63] that the Society Islanders imagined spirits “surrounded them night and day watching every action;”[64] that the Nicobar people annually compel “all the bad spirits to leave the dwelling;”[65] that an Arab never throws anything away without asking forgiveness of the Efrits he may strike;[66] and that the Jews thought it was because of the multitudes of spirits in synagogues that “the dress of the Rabbins become so soon old and torn through their rubbing;”[67] when we find the accompanying belief to be that ghosts or spirits are capable of going into, and emerging from, solid bodies in general, as well as the bodies of the quick and the dead; it becomes obvious that the presence of one of these spirits swarming around, and capable of injuring or benefiting living persons, becomes a sufficient reason for propitiating an object it is assumed to have entered: the most trivial peculiarity sufficing to suggest possession—such possession being, indeed, in some cases conceived as universal, as by the Eskimo, who think every object is ruled by “its or his, _inuk_, which word signifies “_man_,” and also _owner_ or _inhabitant_.”[68] Such being the case, there can be no proof that the worship of the objects themselves was primordial, unless it is found to exist where the ghost-theory has not arisen; and I know no instance showing that it does so. But while those facts given in the _Descriptive Sociology_ which imply worship of inanimate