s.' Narcotic and
alcoholic visions are not in question.[19] For our purpose the _induced_
trances of savages (in whatever way voluntarily brought on) are analogous
to the modern induced hypnotic trance. Any supernormal acquisitions of
knowledge in these induced conditions, among savages, would be on a par
with similar alleged experiences of persons under hypnotism.

We do not differ from known savages in being able to bring on non-normal
psychological conditions, but we produce these, as a rule, by other
methods than theirs, and such experiments are not made on _all_ of us, as
they were on all Red Indian boys and girls in the 'medicine-fast,' at
the age of puberty.

Further, in their normal state, known savages, or some of them, are more
'suggestible' than educated Europeans at least.[20] They can be more
easily hallucinated in their normal waking state by suggestion. Once more,
their intervals of hunger, followed by gorges of food, and their lack of
artificial light, combine to make savages more apt to see what is not
there than are comfortable educated white men. But Mr. Tylor goes too far
when he says 'where the savage could see phantasms, the civilised man has
come to amuse himself with fancies.'[21] The civilised man, beyond all
doubt, is capable of being _enfantosme_.

In all that he says on this point, the point of psychical condition, Mr.
Tylor is writing about known savages as they differ from ourselves. But
the savages who _ex hypothesi_ evolved the doctrine of souls lie beyond
our ken, far behind the modern savages, among whom we find belief not
only in souls and ghosts, but in moral gods. About the psychical condition
of the savages who worked out the theory of souls and founded religion we
necessarily know nothing. If there be such experiences as clairvoyance,
telepathy, and so on, these unknown ancestors of ours may (for all that we
can tell) have been peculiarly open to them, and therefore peculiarly apt
to believe in separable souls. In fact, when we write about these far-off
founders of religion, we guess in the dark, or by the flickering light of
analogy. The lower animals have faculties (as in their power of finding
their way home through new unknown regions, and in the ants' modes of
acquiring and communicating knowledge to each other) which are mysteries
to us. The terror of dogs in 'haunted houses' and of horses in passing
'haunted' scenes has often been reported, and is alluded to briefly by Mr.