From this ever-growing mass of evidence, it would appear that the universal belief among savages in a spirit-world is mainly strengthened and sustained, not by the phenomena of dreaming but by what Mr. Spencer would call "alleged" supernormal manifestations, such as those of clairvoyance, crystal-gazing, apparitions, miracles, prophecies, possession, and the like. For belief in such marvels exists beyond doubt, and furnishes a very obvious and logical basis for the further belief in the invisible causes of these visible effects; nor should we have recourse to an hypothetical and more indirect explanation of belief in a spirit-world when an actual and direct explanation is at hand. If we see the branch growing out of the tree, we need not inquire what trunk it sprang from, unless we have strong evidence that it is only a graft. All investigation tends to show that savages believe in spirits and in the spirit-world because they witness, or firmly believe they witness, supernormal phenomena. Besides this, it must be allowed that together with the _normal_ phenomena of dreaming, there are abnormal dreams which even to cultivated minds seem at times as supernormal as second-sight or prophecy. But it is not on supernormal, but on normal dreams that animists base their explanation. We need not deny that dreams and delirium may have given palpable shape to the conception of a ghost, and may also have helped forward the notion of a spirit by furnishing something intermediary between the grossness of our waking sense-experiences, and the altogether elusive and difficult thought of unembodied will and intelligence independent of space and time.