ghosts when awake is marked out for a wizard.

At the same time the vividness of dreams among certain savages, as
recorded in Mr. Im Thurn's 'Indians of Guiana,' and the consequent
confusion of dreaming and waking experiences, are certain facts. Wilson
says the same of some negroes, and Mr. Spencer illustrates from the
confusion of mind in dreamy children. They, we know, are much more
addicted to somnambulism than grown-up people. I am unaware that
spontaneous somnambulism among savages has been studied as it ought to be.
I have demonstrated, however, that very low savages can and do draw an
essential distinction between sleeping and waking hallucinations.

Again, the crystal-gazer, whose apparently telepathic crystal pictures are
discussed later (chap. v.), was introduced to a crystal just because she
had previously been known to be susceptible to waking and occasionally
veracious hallucinations.

It was not only on the dreams of sleep, so easily forgotten as they are,
that the savage pondered, in his early speculations about the life and the
soul. He included in his materials the much more striking and memorable
experiences of waking hours, as we and Mr. Tylor agree in holding.

Reflecting on these things, the earliest savage reasoners would decide:
(1) that man has a 'life' (which leaves him temporarily in sleep, finally
in death); (2) that man also possesses a 'phantom' (which appears to
other people in their visions and dreams). The savage philosopher would
then 'combine his information,' like a celebrated writer on Chinese
metaphysics. He would merely 'combine the life and the phantom,' as
'manifestations of one and the same soul.' The result would be 'an
apparitional soul,' or 'ghost-soul.'