The next line of evidence is that furnished by what I have called the culture of the supernatural. By some means or other--probably by accident in the first instance--it is discovered that certain herbs and vegetable drugs have a peculiar effect on one's mental state. Those who use them see or hear things other people do not normally hear or see. Abstention from food and other bodily privations produce similar results. What is the inevitable conclusion? The only one possible under the existing conditions is that communication has been set up with an invisible world from which one is shut off under normal conditions. From this to the next step is obvious and easy. If a drug, or a fast, brings one into communication with the supernatural world, one has only to repeat the conditions in order to repeat the experience. And repeated they are in all religions, with, at most, those modifications induced by changed times and circumstances. This is why fasting and other forms of 'fleshly mortification' play so large a part in the history of religion. The savage medicine man, the Hindu fakir, the medieval saint, all create their ecstasies by the simple plan of disturbing the normal operations of the nervous system. It is not, of course, implied that this is done with a full consciousness of all that is involved in the practice. The derangement is to them the condition of the supernatural manifestation, not the physiological and psychological cause of the experience. The third main line of evidence is connected with the phenomena of sexuality. It has been shown that in early stages of culture man everywhere connects the phenomena of the sexual life with the activity of supernatural forces. Following the lines of investigation indicated by Mr. Sidney Hartland, we saw reason to believe that the primitive conception of procreation is not that afterwards prevalent, but that of assuming the birth of a child to be due to the direct action of spiritual beings on the mother. Proofs of this are found in existing beliefs among primitive peoples, in the magical practices so widely current to obtain children, and in numerous other customs connected with childbirth. The phenomenon of puberty in the male and of menstruation in the female gives a terrifying reality to this belief. But still more important is the fact that a great deal of assumed religious feeling is found on analysis to be little more than masked sexuality. The connection between eroticism and piety has been noted over and over again by medical observers in the cases that have been brought professionally under their notice. And it is hardly less marked in a large number of instances that are usually classed as normal. Thus great religious teachers have often emphasised the value of a celibate life as a means of furthering religious devotion, and nearly all have treated it with marked respect. The reason given for this is that marriage involves