religious duty to attend to them. That the white men should look upon a dream as a matter of no consequence is a thing they cannot understand.[1]
How like a dream is to the popular notion of a soul, a shade, a spirit, or a ghost, need not be said. But there are facts which bring the dream and the ghost into yet closer connection than follows from mere resemblance. Thus the belief is found among the Finnish races that the spirits of the dead can plague the living in their sleep, and bring sickness and harm upon them.[2] Herodotus relates that the Nasamones practise divination in the following manner:—they resort to the tombs of their ancestors, and after offering prayers, go to sleep by them, and whatever dream appears to them they take for their answer.[3] In modern Africa, the missionary Casalis says of the Basuto, "Persons who are pursued in their sleep by the image of a deceased relation, are often known to sacrifice a victim on the tomb of the defunct, in order, as they say, to calm his disquietude."[4] Clearly, then, a man who thinks he sees in sleep the apparitions of his dead relatives and friends has a reason for believing that their spirits outlive their bodies, and this reason lies in no far-fetched induction, but in what seems to be the plain evidence of his senses. I have set the argument down as belonging especially to the lower stages of mental development, though indeed I have been startled by hearing it myself urged in sober earnest very far outside the range of savage life.
It is interesting to read how Lucretius, reasoning against the belief in a future life, takes notice of the argument from dreams as telling against him, and states, in opposition to it, the doctrine that not dreams only, but even ordinary appearances and imaginations, are caused by film-like images which fly off from the surfaces of real objects, and come in contact with our minds and senses,—
"Touching these matters, let me now explain,
How there are so-called images of things
