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252 and dynanimism [presumably a bad misprint for dynamism]. It may be true that the notion of mana is the common prime source of religious and magical ideas, but it does not follow that the idea of God is arrived at by way of a notion of collective mana. No doubt that would be the probable course of events, if the savage had so little sense of his individuality as Cornford supposes; but it seems to me rather that the savage's strong sense of individuality has led at an early stage to the personalisation, the individuation, of mana, the vaguely conceived spiritual power and influence, and that it was only by a long course of religious and philosophical speculation that men reached the conception of the Absolute or of God as a universal power of which each personal consciousness is a partial manifestation."

There is no need to defend Mr. Cornford from the charge of intellectualism here implied, and later made expressly against him in company with M. Lévy-Bruhl; for these gentlemen are perfectly competent to look after themselves. But too much is said on a difficult subject or else a great deal too little. Mr. Cornford, after all, is mainly concerned with the application of certain doctrines taken over from the anthropologists to the early history of Greek philosophy. If Mr. M'Dougall wishes to raise the whole question of the psychological springs of the primitive religious consciousness, let him attack the original authorities, M. Durkheim for instance, who has expounded similar views in the full light of the actual evidence. It would be surprising if Mr. M'Dougall could make good his charge of intellectualism against them, seeing that they have always stood for precisely the same principle, namely the recognition of a relative predominance of the emotional and motor elements in the consciousness of the primitive group, as that which Mr. M'Dougall's work on social psychology has done so much to elucidate. As for the nascent sense of individuality in the savage, this has been by no means ignored. It is simply a matter of emphasis, and it can hardly be denied that, when the writers of L'Année Sociologique opened their campaign, the need was to emphasise the force of the collective factor in savage life. Altogether, then, Mr. M'Dougall would have done better either to leave the primitive severely alone—as he has well nigh done—