thought account for much of both ancient and modern mythology, without the intervention of spiritism; they appear as a revival in civilized nations in the astrology and alchemy of the middle ages, and may to-day be traced among many savage tribes. The Zuñis, for instance, observe that the rattlesnake makes a rattling noise, moves with rapid zigzag motion across the grass, strikes and kills suddenly. They notice that the lightning is succeeded by rattling thunder, that it moves with rapid zigzag motion across the sky, strikes and kills suddenly; they therefore call the lightning the brother of the rattlesnake, and they refrain from killing a rattlesnake for fear the lightning may strike them! It is plain that such a notion could have arisen without any conception of a spirit of the lightning distinct from the lightning, of a ghost or snakeship distinct from the snake. Similarly, the Zuñis speak of the rainbow as akin to the measuring-worm, because it appears after rain, and has a striped, arched back, and so forth. It is plain that such a notion could have also arisen without any conception of a rainbow-spirit or of a worm-spirit. If fetichism could have arisen without any connection with spiritism, it must scientifically be held to have so arisen, unless spiritism could have resulted from as early or from an earlier stage of thought.
While fetichism, however, could and naturally would result from purely analogical reasoning from one object to another, anthropomorphism or animism could possibly result only from reasoning of a much less simple character. It is essentially subjective, and involves considerable power of abstract thinking. It is subjective; since, before a savage could imagine unseen personalities as the cause of visible movement, he must have a notion of his own personality, distinct from his body, as the cause of his own movements. The notion of personality is an abstract idea that is peculiarly complex, and that is but slowly developed in conscious beings. Even a modern baby is supposed to attain the notion of "self" and the meaning of "I" and "me" but slowly, as is aptly described by the poet in "In Memoriam." It is clear that a general notion or abstract idea may be formed from objective perceptions much more easily than the simplest abstract idea that can result only from self-conscious reflection, and no number of purely objective perceptions could ever suggest the notion of "will," "cause," or "spirit," for there are no simple states of consciousness excited by sensation corresponding to such notions. It is unscientific, therefore, to assume that the earliest biped that could be called human rather than anthropoid possessed an innate intuition of personality, and if he had no such intuition, his crude notions about the nature of the universe could not have been anthropomorphic or animistic.
The simplest power of abstract thinking is, even by Mr. Romanes, denied to animals. It is generally admitted to be impossible without language, and language not in its simplest, most elementary form. It is unscientific, therefore, to ascribe such a power to primitive men in
