possibility of a marriage wherein one party may be human and the other an animal of a different species, or even a tree or plant. If they do not regard it as an event which can take place in their own time and neighbourhood, it does not seem entirely incredible as an event of the past; and sometimes customs are preserved on into a higher degree of culture—such as that of wedding, for special purposes, a man to a tree—unmistakably bespeaking former, if not present, beliefs. Moreover, tribes in the stage of thought here described, hold themselves to be actually descended from material objects often the most diverse from human form. These are not only animals (beasts, birds, fishes, reptiles, and even insects) or vegetables, but occasionally the sun, the sea, the earth, and other things unendowed with life. Such mythic ancestors are worshipped as divine. This superstition is called Totemism, and the mythic ancestor is known as the Totem. As a people passes gradually into a higher stage of culture, greater stress is constantly laid on the human qualities of the Totem, until it becomes at length an anthropomorphic god. To such deity the object previously reverenced as a Totem is attached, and a new and modified legend grows up to account for the connection.
The belief in metamorphosis involves opinions on the subject of death which are worth a moment's pause. Death is a problem to all men, to the savage as to the most civilized. Least of any can the savage look upon it as extinction. He emphatically believes that he has something within him that survives the dissolution of his outward frame. This is his spirit, the seat of his consciousness, his real self. As he himself has a spirit, so every object in the world has a spirit. He peoples the universe, as he knows it, with spirits akin to his own. It is to their spirits that all the varied objects around him, all the phenomena observable by day or by night, owe the consciousness, the personality, I have already tried to describe. These spirits are separable from the
