EVOLUTION AND THE HKIIIKR HUM.\N LL , 303 



sisted in eating. Ilis total world very soon comee to 

 have an unseen region which is the abode of ordinarily 

 invisible beings having the forms of men, with whom his 

 own dream person can associate; this unn-m ^jihere i« 

 furnished also with ghostly counterparts of the tret-s and 

 rocks and waters with wliidi he is familiar when he ia 

 awake. Before long his soul or ghost or spirit is con- 

 ceived as something which possesses two cpialitics: it 

 can be disassociated from his body and enter the spirit- 

 world where it seems to defy all the laws of waking ! 

 for with the cjuickness of thought it visits n('ighl>oring 

 islands as readily as it passes to the next hut ; and it 

 possesses immortality, for it is exactly like the persistent 

 spirit-individualities of those who have died lx»fore him. 

 The other cause for the development of the cone ii 

 of gods and God in the mind of the savage is the fact 

 that things have been made which neither he nor any 

 other man can make. He can dig a ditch, and make a 

 house, and fashion a canoe, and build ramparts of earth ; 

 but human power has obviously been insuflicient to con- 

 struct rivers and mountains and forests and their deni- 

 zens. Mankind itself has certainly been made in some 

 way, for it exists. Because the savage cannot conceive 

 of things being made excepting as they are made l)y the 

 human hand, and because so much confronts him that is 

 beyond the power of human construction, he comes to 

 postulate the existence of man-like, but greater than 

 human, personalities, and a.s he cannot see them in the 

 Ught of day, they belong to the spirit-worid to which 

 souls go. Imagination sometimes gives human outlines 

 to shadows among the moon-lit trees, so that elves and 

 pixies, nymphs and fairies, become estal \ in the 



