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Rh justifies the opinion that man, known to be capable of so vast an intellectual development, cannot have emerged from a non-religious condition, previous to that religious condition in which he happens at present to come with sufficient clearness within our range of knowledge. It is desirable, however, to take our basis of enquiry in observation rather than from speculation. Here, so far as I can judge from the immense mass of accessible evidence, we have to admit that the belief in spiritual beings appears among all low races with whom we have attained to thoroughly intimate acquaintance; whereas the assertion of absence of such belief, must apply either to ancient tribes, or to more or less imperfectly described modern ones. The exact bearing of this state of things on the problem of the origin of religion may be thus briefly stated. Were it distinctly proved that non-religious savages exist or have existed, these might be at least plausibly claimed as representatives of the condition of Man before he arrived at the religious state of culture. It is not desirable, however, that this argument should be put forward, for the asserted existence of the non-religious tribes in question rests, as we have seen, on evidence often mistaken and never conclusive. The argument for the natural evolution of religious ideas among mankind is not invalidated by the rejection of an ally too weak at present to give effectual help. Non-religious tribes may not exist in our day, but the fact bears no more decisively on the development of religion, than the impossibility of finding a modern English village without scissors or books or lucifer-matches bears on the fact that there was a time when no such things existed in the land.

I propose here, under the name of Animism, to investigate the deep-lying doctrine of Spiritual Beings, which embodies the very essence of Spiritualistic as opposed to Materialistic philosophy. Animism is not a new technical term, though now seldom used. From its special relation to the doctrine