0,000 to 15,000 years before the time of neolithic
man." (57.)]

[Footnote 96: P.F. 67.]

[Footnote 97: M.S. 109.]

[Footnote 98: Prestwich evinces the same recalcitrance according to the
_Nineteenth Century_, December 4, 1894, p. 961, being one of the
geologists of high standing "who have lately come to believe in some
sudden and extensive submergence of continental dimensions in very
recent times."]

[Footnote 99: 74.]

[Footnote 100: P.F. 84.]

[Footnote 101: P.F. 69, 70.]

[Footnote 102: P.F. 70.]

[Footnote 103: H.O. 364.]

[Footnote 104: H.O. 388.]

XXI.

"THE MAKING OF RELIGION."

Some twelve years since we read Mr. Tylor's well-known and able work on
_Primitive Culture_, and were much impressed with the evident
fair-mindedness and courageous impartiality which distinguished the
author so notably from the Clodds, the Allens, the Laings, and other
popularizers of the uncertain results of evolution-philosophy. For this
very reason we made a careful analysis of the whole work, and more
particularly of his "animistic" hypothesis, and laid it aside, waiting,
according to our wont, for further light bearing upon a difficulty
wherewith we felt ourselves then incompetent to deal. This further light
has been to some extent supplied to us by Mr. Andrew Lang's _Making of
Religion_, which deals mainly with that theory of animism which is
propounded by Mr. Tylor, and unhesitatingly accepted, dogmatically
preached, and universally assumed, by the crowd of sciolists who follow
like jackals in the lion's wake. Without denying the value of our
conceptions of God and of the human soul, Mr. Tylor believes that these
conceptions, however true in themselves, originated on the part of
primitive man in fallacious reasoning from the data of dreams and of
like states of illusory vision. He assumes, perhaps with some truth,
that the distinction between dream and reality is more faintly marked in
the less developed mind; in the child than in the adult, in the savage
than in the civilized man. Hence a belief arises in a filmy phantasmal
self that wanders abroad in sleep and leaves the body untenanted, and
meets and converses with other phantasmal selves. Nor is it hard to see
how death, being viewed as a permanent sleep, should be ascribed to the
final abandonment of the body by its "dream-stuff" occupant. Whether as
dreaded or loved or both, this ever-gathering crowd of disembodied
spirits wins for itself a certain