world, of which he brings back an account.  Telepathy or clairvoyance (q.v.), with or without trance, must have operated powerfully to produce a conviction of the dual nature of man, for it seems probable that facts unknown to the automatist are sometimes discovered by means of crystal-gazing (q.v.), which is widely found among savages, as among civilized peoples.  Sickness is often explained as due to the absence of the soul; and means are sometimes taken to lure back the wandering soul; when a Chinese is at the point of death and his soul is supposed to have already left his body, the patient’s coat is held up on a long bamboo while a priest endeavours to bring the departed spirit back into the coat by means of incantations.  If the bamboo begins to turn round in the hands of the relative who is deputed to hold it, it is regarded as a sign that the soul of the moribund has returned (see AUTOMATISM).  More important perhaps than all these phenomena, because more regular and normal, was the daily period of sleep with its frequent concomitant of fitful and incoherent ideas and images.  The mere immobility of the body was sufficient to show that its state was not identical with that of waking; when, in addition, the sleeper awoke to give an account of visits to distant lands, from which, as modern psychical investigations suggest, he may even have brought back veridical details, the conclusion must have been irresistible that in sleep something journeyed forth, which was not the body.  In a minor degree revival of memory during sleep and similar phenomena of the sub-conscious life may have contributed to the same result.  Dreams are sometimes explained by savages as journeys performed by the sleeper, sometimes as visits paid by other persons, by animals or objects to him; hallucinations, possibly more frequent in the lower stages of culture, must have contributed to fortify this interpretation, and the animistic theory in general.  Seeing the phantasmic figures of friends at the moment when they were, whether at the point of death or in good health, many miles distant, must have led the savage irresistibly to the dualistic theory.  But hallucinatory figures, both in dreams and waking life, are not necessarily those of the living; from the reappearance of dead friends or enemies primitive man was inevitably led to the belief that there existed an incorporeal part of man which survived the dissolution of the body.  The soul was conceived to be a facsimile of the body, sometimes no less material, sometimes more subtle but yet material, sometimes altogether impalpable and intangible.