If we take a wide sweep we shall find in many parts of the world stories and legends concerning the relationship of the living with the dead which have a singular resemblance with the typical dream of the dead here investigated. Thus, in Japan, it appears that stories of the returning of the dead are very common. Lafcadio Hearn reproduces one, as told by a Japanese, which closely resembles some of the dreams we have met with. 'A lover resolved to commit suicide on the grave of his sweetheart. He found her tomb and knelt before it, and prayed and wept, and whispered to her that which he was about to do. And suddenly he heard her voice cry to him "Anata!" and felt her hand upon his hand: and he turned and saw her kneeling beside him, smiling and beautiful as he remembered her, only a little pale. Then his heart leaped so that he could not speak for the wonder and the doubt and the joy of that moment. But she said, "Do not doubt; it is really I. I am not dead. It was all a mistake. I was buried because my parents thought me dead--buried too soon. Yet you see I am not dead, not a ghost. It is I; do not doubt it!"' It is perhaps worth mentioning that the incident told in the Fourth Gospel (xx. 11-18) as occurring to Mary Magdalene when at the tomb of Jesus, recalls the dream process of fusion of images. She turns and sees, as she thinks, the gardener, but in the course of conversation it flashes on her that he is Jesus, risen from the tomb. In quite another part of the world the Salish Indians of British Columbia have a story of a man who goes back to the spirit-world to reclaim his lost wife; this can only be done under special conditions, and for some time refraining to touch her; if he breaks these conditions she vanishes in his arms, and he is left alone.[189] That story, again, cannot fail to remind us of the almost identical Greek legend of the return of Orpheus to the under-world to reclaim his dead wife Eurydice. If these myths and legends were not directly based on the dream-process, it can only be on the ground, alleged with some force by Freud's school, that myths and legends themselves develop by means of the same mechanism as dreams. The probable influence of dreams in originating or confirming the primitive belief of men in a spirit world has often been set forth. Herbert Spencer attached great importance to this factor in the constitution of the belief in another world, in spirits and in gods.[190] Wundt even considers that such dreams furnish the whole origin of animism. Other writers, less closely associated with anthropological psychology, have argued in the same sense.[191]