conception of God, in Christianity given pure, and then degraded in Märchen.[1] Is there any proof of the opposite process? I ask for a case in which we know that a dirty old medicine-man was elevated into a kind supreme being, guardian of tribal morality. I know no such case. But we are familar with a case in which the "Father" of our creed has been made the topic of popular humorous fancy. Thus I seem to have a right to my surmise that gods came before ghosts; high beliefs (mythical, if you will) before low myths.
One last remark on the earlier part of my book. The alleged psychical experiences of humanity, or many of them, "cannot," I say, "at present be made to fit into any purely materialistic conception of the universe." They cannot, "at present;" I agree with Mr. A. J. Balfour. But Mr. Hartland says, "meaning, I presume, that the savage theory of the soul is, substantially and in its main outlines, a correct interpretation of facts." Why should he presume this? This is the theory of the spiritualists. Rightly or wrongly, I emphasise my dissent from it. Says Mr. Huxley: "There lies within man a fund of energy, operating intelligently and so far akin to that which pervades the universe, that it is competent to influence and modify the cosmic process."[2] What I mean (as far as I have any kind of hypothesis) is that the fund of energy in man has other things akin to my conception (I don't say to Mr. Huxley's conception) of "that which pervades the universe," than are allowed for in any purely materialistic system of philosophy.
So I conclude. What Mr. Hartland and I both want is more facts, and more careful criticism. Among these facts a tribal map is of the first necessity, though we do possess
