This taken for granted, our next point of enquiry is, What was there in the conditions of primitive life that would give rise to a belief in this super-material, or in modern language, spiritual existence? Now there are at least two sets of experiences that seem adequate to the required explanation. The one is normal, the other abnormal. The first is connected directly with the universal experience of dreams. The savage is, as Tylor says, a severely practical person. He believes what he sees and, one may add, he sees what he believes. Knowing nothing of the distinction we draw between a fact and an illusion, ignorant of the functions, or even the existence of a nervous system, the dreams of a savage are to him as real as his waking experiences. He does not say "I dreamed I saw So-So," but like the Biblical characters he says, "I saw So-So in a dream." The two forms of expression carry all the difference between fact and fancy. One thing is therefore obvious to the savage mind--something escapes from the body, travels about, and returns. Such a conviction does not represent the conclusions of a genius speculating upon the meaning of unexplained facts. It is a conviction steadily built up by the pressure of unvarying experience, as steadily as is the conviction that fire burns or that water is wet. The very universality of the belief is proof that it had some such sub-conscious origin. A second class of experiences lead to the same conclusion. In temporary loss of consciousness the savage again sees proof of the existence of a double. With epilepsy or insanity there is offered decisive proof that some spirit has taken possession of the individual's body. Even in civilised countries this belief was widely held hardly more than a century ago. And both these classes of experience are enforced by the belief that the shadow of a man, an echo, a reflection seen in water, etc., are all real things. The proofs that the belief in a "soul" does originate in this way are now so plentiful that exact references are needless. Examination of primitive religious beliefs all over the world yield the one result, without there being any evidence to the contrary. Primitive philosophy does not stop here. Man dreams of things as well as of persons, and a general extension of the belief in a ghost or double is made until it covers almost everything. As Tylor says, "the doctrine of souls is worked out with remarkable breadth and consistency. The souls of animals are recognised by a natural extension from the theory of human souls; the souls of trees and plants follow in some vague partial way; and the souls of inanimate objects expand the category to the extremest boundary." The reasoning of the primitive mind is thus, given its limitations and unsound premises, uncompromisingly logical. One can trace the processes of reasoning more easily than is the case with modern man because it is less disturbed by cross-currents of acquired knowledge and conflicting interests.