(2) Among the Indians of Guiana (1883), p. 350.
(3) Op. Cit., 355.
(4) Schoolcraft, Algic Researches, i. 41.
(5) Kohl, Wanderings Round Lake Superior, pp. 58, 59; Muller, Amerikan Urrelig., pp. 62-67.
(6) 1636, p. 109.
(7) Western Pacific, p. 84.
(8) Anthropologie der Natur-Volker, ii. 177.
(9) Origin of Civilisation, p. 33. A number of examples of this mental attitude among the Bushmen will be found in chap. v., postea.
To a race accustomed like ourselves to arrange and classify, to people familiar from childhood and its games with "vegetable, animal and mineral," a condition of mind in which no such distinctions are drawn, any more than they are drawn in Greek or Brahmanic myths, must naturally seem like what Mr. Max Muller calls "temporary insanity". The imagination of the savage has been defined by Mr. Tylor as "midway between the conditions of a healthy, prosaic, modern citizen, and of a raving fanatic, or of a patient in a fever-ward". If any relics of such imagination survive in civilised mythology, they will very closely resemble the productions of a once universal "temporary insanity". Let it be granted, then, that "to the lower tribes of man, sun and stars, trees and rivers, winds and clouds, become personal, animate creatures, leading lives conformed to human or animal analogies, and performing their special functions in the universe with the aid of limbs like beasts, or of artificial instruments like men; or that what men's eyes behold is but the instrument to be used or the material to be shaped, while behind it there stands some prodigious but yet half-human creature, who grasps it with his hands or blows it with his breath. The basis on which such ideas as these are built is not to be narrowed down to poetic fancy and transformed metaphor. They rest upon a broad philosophy of nature; early and crude, indeed, but thoughtful, consistent, and quite really and seriously meant."(1)
(1) Primtive Culture, i. 285.