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478 by the free and direct exercise of our primitive tendency to conceive all external bodies soever, natural or artificial, as animated by a life essentially analogous to our own, with mere differences of intensity.' Our comprehension of the lower stages of mental culture depends much on the thoroughness with which we can appreciate this primitive, childlike conception, and in this our best guide may be the memory of our own childish days. He who recollects when there was still personality to him in posts and sticks, chairs, and toys, may well understand how the infant philosophy of mankind could extend the notion of vitality to what modern science only recognises as lifeless things; thus one main part of the lower animistic doctrine as to souls of objects is accounted for. The doctrine requires for its full conception of a soul not only life, but also a phantom or apparitional spirit; this development, however, follows without difficulty, for the evidence of dreams and visions applies to the spirits of objects in much the same manner as to human ghosts. Everyone who has seen visions while light-headed in fever, everyone who has ever dreamt a dream, has seen the phantoms of objects as well as of persons. How then can we charge the savage with far-fetched absurdity for taking into his philosophy and religion an opinion which rests on the very evidence of his senses? The notion is implicitly recognized in his accounts of ghosts, which do not come naked, but clothed, and even armed; of course there must be spirits of garments and weapons, seeing that the spirits of men come bearing them. It will indeed place savage philosophy in no unfavourable light, if we compare this extreme animistic development of it with the popular opinion still surviving in civilized countries, as to ghosts and the nature of the human soul as connected with them. When the ghost of Hamlet's father appeared armed cap-a-pe,

'Such was the very armour he had on, When he the ambitious Norway combated.'