ourselves (3) with 'voices,' hallucinations of sight, coinciding with a
distant unknown crisis, are traced from a mere feeling that somebody is in
the room, followed by a _mental_, or _mind's eye_ picture of a person
dying at a distance, up to a kind of 'vision' of a person or scene, and so
on to hallucinations appealing, at once, to touch, sight, and hearing. As
some hundreds of these narratives of coincidental hallucinations in every
degree have been collected from witnesses at first hand, often personally
known, and usually personally cross-questioned, by the student, it is
difficult to deny that there is a _prima facie_ case for inquiry.[3]

There is here no question of 'spirits,' with all their physical and
metaphysical difficulties. Nor is there any desire to shirk the fact that
many 'presentiments' and hallucinations of the sane coincide with no
ascertainable fact. We only provisionally posit the possibility of an
influence, in its nature unknown, of one mind on another at a distance,
such influence translating itself into an hallucination. An inquiry into
this subject, in the ethnographic and modern fields, may be new but
involves no 'superstition.'

We now return to Mr. Tylor, who treats of hallucinations among other
experiences which led early savage thinkers to believe in ghosts or
separable souls, the origin of religion.

As to the causes of hallucinations in general, Mr. Tylor has something to
say, but it is nothing systematic. 'Sickness, exhaustion, and excitement'
cause savages to behold 'human spectres,' in 'the objective reality' of
which they believe. But if an educated modern, not sick, nor exhausted,
nor excited, has an hallucination of a friend's presence, he, too,
believes that it is 'objective,' is his friend in flesh and blood, till
he finds out his mistake, by examination or reflection. As Professor