[Footnote 3: _Histoire des Religions_, ii. 237, note. M. Réville's system, it will be observed, differs from mine in that he finds the first essays of religion in worship of aspects of nature (_naturisme_) and in 'animism properly so called,' by which he understands the instinctive, perhaps not explicitly formulated, sense that all things whatever are animated and personal. I have not remarked this aspect of belief as much prevalent in the most backward races, and I do not try to look behind what we know historically about early religion. I so far agree with M. Réville as to think the belief in ghosts and spirits (Mr. Tylor's 'Animism') not necessarily postulated in the original indeterminate conception of the Supreme Being, or generally, in 'Original Gods.' But M. Réville says, 'L'objet de la religion humaine est nécessairement un esprit' (_Prolégoménes_, 107). This does not seem consistent with his own theory.] [Footnote 4: Compare Mr. Frazer's _Golden Bough_ with Mr. Grant Allen's _Evolution of the Idea of God_.] [Footnote 5: _J.A.I_. x. 85.] [Footnote 6: Massey. Note to Du Prel. _Philosophy of mysticism_, ii 10.] [Footnote 7: _Science and Christian Tradition_, p. 197] [Footnote 8: Op. cit. p. 195.] [Footnote 9: _Religion of the Semites_, p. 53.] [Footnote 10: The hypothesis of St. Paul seems not the most unsatisfactory, Rom. i. 19.] [Footnote 11: _Introd. to Hist. of Rel_. p. 333; Aristoph. _Frogs_, 159.] APPENDICES APPENDIX A OPPOSITIONS OF SCIENCE The most elaborate reply to the arguments for telepathy, based on The Report of the Census of Hallucinations, is that of Herr Parish, in his 'Hallucinations and Illusions.'[1] Herr Parish is, at present, opposed to the theory that the Census establishes a telepathic cause in the so-called 'coincidental' stories, 'put forward,' as he says, 'with due reserve, and based on an astonishing mass of materials, to some extent critically handled.'