Professor James thinks "there can be no doubt that as a matter of fact a religious life, exclusively pursued, does tend to make the person exceptional and eccentric." He refers to "geniuses in the religious line," who, "like many other geniuses ... have often shown symptoms of nervous instability." "Even more perhaps," he says, "than other kinds of genius, religious leaders have been subject to abnormal psychical visitations ... often, moreover, these pathological features in their career have helped to give them their religious authority and influence." All this is exceedingly instructive, coming as it does from the mouth of an earnest champion of religion [231] specially suited, by his researches in psychical phenomena, to speak with authority on the psychology of religion. His belief in the interference in human life of spiritual agencies, and the whole tenour of his book, render it certain that he is not consciously bringing any arguments to bear against supernaturalism, but, on the contrary, intends to adduce new arguments in its favour. Have we not here a satisfactory and perfectly natural explanation of the phenomena of conversion? The religionist is apt, I think, to lose sight of the fact that conversion is not confined to any one particular creed; that it cannot witness to the truth of the one and not of the other. "The mystical feeling," remarks Professor James (pp. 425-6), "of enlargement, union, and emancipation ... is capable of forming matrimonial alliances with material furnished by the most diverse philosophies and theologies, provided only they can find a place in their framework for its peculiar emotional mood." The most striking examples of conversion are those of the instantaneous kind, of which St. Paul's is held out to us as the most eminent. I have already outlined the probable explanation in St. Paul's case, and other cases may be similarly explained. The supernaturalist's interpretation of conversion cannot be considered seriously until proofs are forthcoming of an instance in which nothing was known previously of the truth alleged to have been revealed. Like Mr. Lowes Dickinson, I have never, for example, discovered a case in which a Mohammedan or a Hindoo, without having heard of Christianity, has had a revelation of Christian "truth."