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126 were thought of as being very similar to individuals; only in the course of a long evolution did they lose their material character and attain a high degree of “spiritualization.”

Most authors incline to the assumption that these soul conceptions are the original nucleus of the animistic system, that spirits merely correspond to souls that have become independent, and that the souls of animals, plants and things were formed after the analogy of human souls.

How did primitive people come to the peculiarly dualistic fundamental conceptions on which this animistic system rests? Through the observation, it is thought, of the phenomena of sleep (with dreams) and death which resemble sleep, and through the effort to explain these conditions, which affect each individual so intimately. Above all, the problem of death must have become the starting point of the formation of the theory. To primitive man the continuation of life—immortality—would be self-evident. The conception of death is something accepted later, and only with hesitation, for even to us it is still devoid of content and unrealizable. Very likely discussions have taken place over the part which may have been played by other observations and experiences in the formation of the fundamental animistic conceptions such as dream