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102 had been there before me." If such an effect, so produced, may be strong—and it varies greatly—in the civilised man, it is likely to be much stronger in the savage, who does not distinguish so clearly between the world without him and what is in his own mind. To him, therefore, the visual image of a deceased person, that is summoned up by the sight of anything that more particularly appertained to him, during life, might well seem to be that person himself, and thus, as it appears to me, a belief might arise of the continual presence amongst us of the departed, even without anything else to help it. That there is much else—real, as well as seeming evidence—I know, or at any rate I am of that opinion. I do not write as a disbeliever in real apparitions, in clairvoyance, premonitions, thought-transference, or a host of other things, for I am one of those who really go by evidence in such matters—very few do—and to me no one thing in "this great world of shows" is in itself more wonderful or incredible than another—which is my own idea of what the scientific attitude of mind should be. But because there may be much that goes to prove what Myers calls the survival of human (which, to me, involves animal) personality after physical death, it does not, therefore, follow that the belief in man's immortality has originated through this, and still less that it could not have arisen without it. Association of ideas, producing a strong mental image, with the confusion between thought and objective reality,