'I was attracted to this subject (Psychical Research) some years ago by
my love of fair play in Science.'[27]

Mr. Tylor is not incapable of appreciating this attitude. Even the
so-called 'spirit manifestations,' he says, 'should be discussed on their
merits,' and the investigation 'would seem apt to throw light on some most
interesting psychological questions.' Nothing can be more remote from the
logic of Hume.

The ideas of Mr. Tylor on the causes of the origin of religion are
now criticised, not from the point of view of spiritualism, but of
experimental psychology. We hold that very probably there exist human
faculties of unknown scope; that these conceivably were more powerful
and prevalent among our very remote ancestors who founded religion; that
they may still exist in savage as in civilised races, and that they may
have confirmed, if they did not originate, the doctrine of separable
souls. If they _do_ exist, the circumstance is important, in view of the
fact that modern ideas rest on a denial of their existence.

Mr. Tylor next examines the savage and other _names_ for the ghost-soul,
such as shadow (_umbra_), breath (_spiritus_), and he gives cases in
which the _shadow_ of a man is regarded as equivalent to his _life_. Of
course, the shadow in the sunlight does not resemble the phantasm in a
dream. The two, however, were combined and identified by early thinkers,
while _breath_ and _heart_ were used as symbols of 'that in men which
makes them live,' a phrase found among the natives of Nicaragua in 1528.
The confessedly symbolical character of the phrase, 'it is _not_
precisely the heart, but that in them which makes them live,' proves that
to the speaker life was _not_ 'heart' or 'breath,' but that these terms