POWELL] SOCIOLOGY CXXVII 



understand the origin of the ghost theory l;)v unverihed anthro- 

 pomorphic inferences which produce faUacies. 



The fallacies at the foundation of the ghost theory are the 

 fallacies of dreams. The notions of dreams are thus responsi- 

 ble for the primitive doctrine of a ghost as a reihed propert}'. 

 In dreams we traverse the regions of space and witness strange 

 scenes and take part in wonderful deeds and have astounding- 

 emotions. 



That the notions of dream history are reinforced by the 

 psA'chic phenomena of ecstasy, hypnotism, intoxication, and 

 insanity, we have set forth elsewhere. That such dream 

 notions seem to be veriiied by certain phenomena of nature we 

 have also shown, and need oidv to allude to shadows, reflected 

 images, and echoes. Altogether this fallacy is deeply im- 

 planted in the savage mind; it C(mtinues as a notion even in 

 the minds of some of the most intellectual men of modern 

 culture. In savagery the notion is that all bodies animate and 

 inanimate alike have ghosts; the theory is then called animism. 

 The relic of this theory in modern culture is the belief that all 

 animals have ghosts, or, still further specialized, that only 

 human beings have ghosts. 



The ghost theorv has plaA'ed an important role in the devel- 

 opment of ethics, which we will try to unfold. 



In saA^agery, life and mind are attributes of ghosts. Material 

 bodies are supposed to be inert, while to the ghosth^ bodies is 

 attributed all action. Rocks, waters, jdants, and stars, as well 

 as animals, have g-hosts. It is to g-hosts that all purpftses are 

 attributed, and all powers to accomplish purposes inhere in 

 the ghosts of material bodies. All of the good and evil wliich 

 befall savage men are thus attributed to ghostly beings. 



Dancing, music, and feasting are the superlative joys of 

 savagerv, and the joy is an attribute of ghosts. Pain also is 

 tlie attribute of ghosts. Grhosts seek jileasure and avoid pain. 

 It is universal in the primitive stage of societ}' to seek for 

 good and to avoid evil through the agency of ghosts. This 

 motive leads to the organization of shamanistic customs which 

 constitute the religion of the people to secure superlative good 

 and to avoid superlative evil. The motive of primitive religion 



