spiritual conception may persist for a length of time, refined and modified into a "principle" or "essence," whose action, though still automatic like a spirit s, is also regular like that of a natural law. Among all civilised races, however, animism has long ceased to be known as the universal philosophy or explanation of nature, and its [remaining manifestations are in great measure reduced to a secondary or rudimentary form. Thus animism survives in the imperfect theories of childhood ; it survives also, as we have seen, in the superstitions of the uneducated ; and as, in primitive societies, language and imagination fostered the development of spiritual myth, so animism, embodied in metaphor, remains in later civilisations as an important element, if not in truth the very substance of imaginative literature.
The process by which animism comes to be superseded by positive science is therefore familiar, both in its history and results. Regarding its real nature, however, the greatest difference of opinion exists, and there is raised one of the most interesting questions connected with animism the question of its relation to metaphysics. According to the well-known doctrine of Comte, which, having since his time been expounded and illustrated by several of his followers, would now appear to be accepted by many even of those who do not profess themselves positivists, animism passes into positive science through metaphysics. In support of this view there is pointed out, what has just been explained, that as knowledge progresses, anthropomorphic and animistic conceptions rarefy and sublimate into so-called essences or principles, with which conceptions metaphysical discussions are shown to be largely conversant. Systems of ontology betray their history by a hundred clinging vestiges of animism ; and all the favourite ideas of the dialectician are to be traced in the symbolism of savage religions. The Platonic ideas, to take but a single instance, are closely represented by the species-deities of the North American Indians ; while, even in the writings of the master himself, how animistic and mythical is the character they maintain. It is, therefore, concluded that metaphysics is little more than decaying animism, and that a large proportion of animistic theory, before being superseded by positive science, passes through the "metaphysical" stage. From this view of the nature of his science, and its relation to animism, the metaphysician, however, dissents. While admitting that degenerate " metaphysical" conceptions do exist, and that psychology and ontology, more perhaps than other sciences, are confused and retarded by their influence, he refuses to recognise these conceptions as metaphysical in any special or indeed admissible sense. The facts by which the Positivist seeks to prove that animism, as one inadequate explanation of nature, grows into metaphysics, another system of explanation almost equally unsatisfactory, the metaphysician rather regards as proving that metaphysics, a legitimate science, grows out of primitive animism by precisely the same process as other sciences. The discovery in savage or other religions, of dialectical ideas mythically expressed and explained, only confirms him in the belief that there does exist a class of phenomena which it is the business of the science of metaphysics to investigate, since even mythical explanations are seldom formed, unless in the presence of some real problem calling for solution ; and he contends that in this way the subject matter of metaphysical science, though long overgrown and encrusted with animistic conceptions, does gradually shine through and assert itself in the light of positive knowledge. If these arguments then be allowed, metaphysics is no decaying animism, but rather a science in the act of struggling free from animism ; and animism itself, though often passing in its decay through a phase misnamed metaphysical, is quite improperly represented as under going any transformation into metaphysics.
Reviewing the conclusions countenanced by what evidence we possess touching the nature and history of the doctrine of spiritual beings, we find that while it is possible, and even necessary, to regard animism as a system of primitive philosophy extending through various forms into the higher civilisations, yet this view being for the most part unsupported by direct historical evidence, and depending largely on the inference of a close analogy between primitive and savage thought, is in great measure confessedly theoretical, leaving much room for dispute, both as to the extent to which animistic beliefs have been transmitted and modified by a regular, continuous, and uninterrupted process, and as to the conditions which, in special instances, have led to their formation and development, or disappearance and decay. A theory that represents, not only the extravagances of mythology and super stition, but indeed all that we call spiritual, nay, all that we name divine, as but the fruit of a natural anthropomorphic tendency, much more appropriate to savage than to civilised life, is, it is manifest, in thorough inconsistency with many widely accepted doctrines of philosophy and theology. Regarding the importance of the inquiry there is, however, no dispute. Spiritual philosophy has influenced every province of human thought ; and the history of animism, once clearly traced, would record the development, not of religion only, but of philosophy, science, and literature.
ANIMUCCIA, Giovanni, musical composer, was born at Florence in the last years of the 15th century. At the request of St Filippo Neri he composed a number of Laudi, or hymns of praise, to be sung after sermon, which are noteworthy as furnishing the rudimentary form out of which the Oratorio was developed. In 1555 he was appointed “maestro di capello” at St Peter's, an office which he held until his death in 1571. He was succeeded by the more celebrated Palestrina, who had been his friend and probably his pupil. It is impossible to say to what stage Animuccia brought the oratorio form, as no specimens of his laudi are now extant. The manuscript of many of his other compositions is still preserved in the Vatican Library. His chief published works were Madrigali e Motetti a quattro e cinque voci (Ven. 1548) and Il primo Libra di Messe (Rom. 1567). From the latter Padre Martini has taken two specimens for his Saggio di Contrapunto. Paolo Animuccia, a brother of Giovanni, was also celebrated as a composer.
ANIO, or Anien, the modern Teverone, a river of Italy which rises in the Apennines, and, flowing first N.W. and then S.W., joins the Tiber a little above Rome. It forms a beautiful cascade at Tivoli. The Anio supplied Rome with water by two aqueducts, the Anio Vetus, constructed about 270 B.C., and the Anio Novus, completed, 48 A.D., by Claudius. The Digentia of Horace is one of its tributaries. See Aqueduct and Tivoli.
ANISE, Pimpinella Anisum, is an umbelliferous plant found in Egypt and the Levant, and cultivated on the Continent of Europe. It is used medicinally as an agreeable aromatic. The officinal part of the plant is the fruit, which consists of two united carpels, called a cremocarp. It is known by the name of aniseed, and has a strong aromatic taste and a powerful odour. By distillation the fruit yields a volatile, oily matter known as oil of anise. It is used as a carminative, and is also employed in the manufacture of liqueurs. The anise of the Bible (Matt, xxiii. 23) is Anethum graveolens, or dill (see fig.), a native of the south of Europe and of Egypt, and also found near Astracan, at Buenos Ayres, and at the Cape of Good Hope. The name Dill is derived from an old