[Footnote 3:  Histoire des Religions, ii. 237, note.  M. Reville’s system, it will be observed, differs from mine in that he finds the first essays of religion in worship of aspects of nature (naturisme) and in ’animism properly so called,’ by which he understands the instinctive, perhaps not explicitly formulated, sense that all things whatever are animated and personal.  I have not remarked this aspect of belief as much prevalent in the most backward races, and I do not try to look behind what we know historically about early religion.  I so far agree with M. Reville as to think the belief in ghosts and spirits (Mr. Tylor’s ‘Animism’) not necessarily postulated in the original indeterminate conception of the Supreme Being, or generally, in ‘Original Gods.’  But M. Reville says, ‘L’objet de la religion humaine est necessairement un esprit’ (Prolegomenes, 107).  This does not seem consistent with his own theory.]

[Footnote 4:  Compare Mr. Frazer’s Golden Bough with Mr. Grant Allen’s Evolution of the Idea of God.]

[Footnote 5:  J.A.I. x. 85.]

[Footnote 6:  Massey.  Note to Du Prel. Philosophy of mysticism, ii 10.]

[Footnote 7:  Science and Christian Tradition, p. 197]

[Footnote 8:  Op. cit. p. 195.]

[Footnote 9:  Religion of the Semites, p. 53.]

[Footnote 10:  The hypothesis of St. Paul seems not the most unsatisfactory, Rom. i. 19.]

[Footnote 11:  Introd. to Hist. of Rel. p. 333; Aristoph. Frogs, 159.]

APPENDICES

APPENDIX A

OPPOSITIONS OF SCIENCE

The most elaborate reply to the arguments for telepathy, based on The Report of the Census of Hallucinations, is that of Herr Parish, in his ’Hallucinations and Illusions.’[1]

Herr Parish is, at present, opposed to the theory that the Census establishes a telepathic cause in the so-called ‘coincidental’ stories, ‘put forward,’ as he says, ’with due reserve, and based on an astonishing mass of materials, to some extent critically handled.’

He first demurs to an allowance of twelve hours for the coincidence of hallucination and death; but, if we reflect that twelve hours is little even in a year, coincidences within twelve hours, it may be admitted, donnent a penser, even if we reject the theory that, granted a real telepathic impact, it may need time and quiet for its development into a complete hallucination.  We need not linger over the very queer cases from Munich, as these are not in the selected thirty of the Report.  Herr Parish then dwells on that hallucination of memory, in which we feel as if everything that is going on had happened before.  It may have occurred to most of us to be reminded by some association of ideas during the day, of some dream of the previous night, which we