Mr. Tylor is not incapable of appreciating this attitude. Even the so-called 'spirit manifestations,' he says, 'should be discussed on their merits,' and the investigation 'would seem apt to throw light on some most interesting psychological questions.' Nothing can be more remote from the logic of Hume. The ideas of Mr. Tylor on the causes of the origin of religion are now criticised, not from the point of view of spiritualism, but of experimental psychology. We hold that very probably there exist human faculties of unknown scope; that these conceivably were more powerful and prevalent among our very remote ancestors who founded religion; that they may still exist in savage as in civilised races, and that they may have confirmed, if they did not originate, the doctrine of separable souls. If they _do_ exist, the circumstance is important, in view of the fact that modern ideas rest on a denial of their existence. Mr. Tylor next examines the savage and other _names_ for the ghost-soul, such as shadow (_umbra_), breath (_spiritus_), and he gives cases in which the _shadow_ of a man is regarded as equivalent to his _life_. Of course, the shadow in the sunlight does not resemble the phantasm in a dream. The two, however, were combined and identified by early thinkers, while _breath_ and _heart_ were used as symbols of 'that in men which makes them live,' a phrase found among the natives of Nicaragua in 1528. The confessedly symbolical character of the phrase, 'it is _not_ precisely the heart, but that in them which makes them live,' proves that to the speaker life was _not_ 'heart' or 'breath,' but that these terms were known to be material word-counters for the conception of life.[1] Whether the earliest thinkers identified heart, breath, shadow, with life, or whether they consciously used words of material origin to denote an immaterial conception, of course we do not know. But the word in the latter case would react on the thought, till the Roman inhaled (as his life?) the last breath of his dying kinsman, he well knowing that the Manes of the said kinsman were elsewhere, and not to be inhaled. Subdivisions and distinctions were then recognised, as of the Egyptian _Ka_, the 'double,' the Karen _kelah_, or 'personal life-phantom' (_wraith_), on one side, and the Karen _thah_, 'the responsible moral soul,' on the other. The Roman _umbra_ hovers about the grave, the _manes_ go to Orcus, the _spiritus_ seeks the stars. We are next presented with a crowd of cases in which sickness or lethargy is ascribed by savages to the absence of the patient's spirit, or of one of his spirits. This idea of migratory spirit is next used by savages to explain certain proceedings of the sorcerer, priest, or seer. His soul, or one of his souls is thought to go forth to distant places in quest of information, while the seer, perhaps, remains lethargic. Probably, in the struggle for existence, he lost more by being lethargic than he gained by being clairvoyant!