See also:

• ANIMISM (from animus, or anima, mind or soul)

ANIMISM (from animus, or anima, mind or soul)  , according to the See also:

• DEFINITION (Lat. definitio, from de-finire, to set limits to, describe)

definition of Dr E . B . See also:

• TYLOR, EDWARD BURNETT (1832- )

Tylor, the See also:

• DOCTRINE

doctrine of spiritual beings, including human souls; in practice, however,, the See also:

• TERM

term is often extended to include panthelism or animatism, the doctrine that a See also:

• GREAT

great See also:

• PART

part, if not the whole, of the inanimate See also:

• KINGDOM

kingdom, as well as all animated beings, are endowed with See also:

• REASON (Lat. ratio, through French raison)

reason, intelligence and volition, identical with that of See also:

• MAN
• MAN, ISLE OF (anc. Mona)

man . This latter theory, which in many cases is See also:

• EQUIVALENT

equivalent to personification, though it may be, like See also:

• ANIMISM (from animus, or anima, mind or soul)

animism, a feature of the See also:

• PHILOSOPHY (Gr. gthos, fond of, and vo4 (a, wisdom)

philosophy of peoples of See also:

• LOW, SETH (1850- )
• LOW, WILL HICOK (1853- )

low culture, should not be confused with it . But it is difficult in practice to distinguish the two phases of thought and no clear See also:

• ACCOUNT
• ACCOUNT (through O. Fr. acont, Late Lat. comptum, cornputare, to calculate)

account of animatism can yet be given, largely on the ground that no See also:

• PEOPLE

people has yet been discovered which has not already See also:

• DEVELOPED

developed to a greater or less extent an animistic philosophy . On theoretical grounds it is probable that animatism preceded animism; but See also:

• SAVAGE
• SAVAGE, MINOT JUDSON (1841– )
• SAVAGE, RICHARD (d. 1743)

savage thought is no more consistent than that of civilized man; and it may well be that animistic and panthelistic doctrines are held simultaneously by the same See also:

• PERSON, OFFENCES AGAINST THE

person . In like manner one portion of the savage explanation of nature may have been originally animistic, another part animatistic . Origin.—Animism may have arisen out of or simultaneously with animatism as a See also:

• PRIMITIVE

primitive explanation of many different phenomena; if animatism was originally applied to non-human or inanimate See also:

• OBJECTS

objects, animism may from the outset have been in See also:

• VOGUE, EUGENE MELCHIOR, COMTE DE (1848- )

vogue as a theory of the nature of man . Lists of phenomena from the contemplation of which the savage was led to believe in animism have been given by Dr Tylor, See also:

• HERBERT (FAMILY)
• HERBERT, GEORGE (1593-1633)
• HERBERT, HENRY WILLIAM
• HERBERT, SIR THOMAS (1606-1682)

Herbert See also:

• SPENCER
• SPENCER, HERBERT (1820-1903)
• SPENCER, JOHN CHARLES SPENCER, 3RD EARL (1782-1845)
• SPENCER, JOHNPOYNTZ SPENCER
• SPENCER, WILLIAM ROBERT (1769-1834)

Spencer, Mr See also:

• ANDREW (Gr. 'AvBp4as, manly)
• ANDREW, JOHN ALBION (1818-1867)

Andrew See also:

• LANG, ANDREW (1844— )
• LANG, KARL HEINRICH, RITTER VON (1764-1835)

Lang and others; an animated controversy arose between the former as to the priority of their respective lists . Among these phenomena are: See also:

• TRANCE (through the French, from Lat. transitus, from transire, to cross, pass over)

trance (q.v.) and unconsciousness, sickness, See also:

• DEATH

death, See also:

• CLAIRVOYANCE (Fr. for " clear-seeing ")

clairvoyance (q.v.), dreams (q.v.), See also:

• APPARITIONS

apparitions (q.v.) of the dead, wraiths, hallucinations (q.v.), echoes, shadows and reflections . Primitive ideas on the subject of the soul, and at the same See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time the origin of them, are best illustrated by an See also:

• ANALYSIS (Gr. avci and Meta, to break up into parts)

analysis of the terms applied to it . Readers of See also:

• DANTE

Dante know the See also:

• IDEA (Gr. Ibia, connected with i&eiv, to see; cf. Lat. species from specere, to look at)

idea that the dead have no shadows; this was no invention of the poet's but a piece of traditionary See also:

• LORE
• LORE, AMBROISE DE (1396-1446)

lore; at the See also:

• PRESENT

present See also:

• DAY (O. Eng. dreg, Ger. Tag; according to the New English Dictionary, " in no way related to the Lat. dies")
• DAY, JOHN (1574-1640?)
• DAY, THOMAS (1748-1789)

day among the Basutos it is held that a man walking by the brink of a See also:

• RIVER

river may lose his See also:

• LIFE

life if his See also:

• SHADOW (0. Eng. Schadewe, sceadu; a form of " shade "; connected with Gr. 6-Ore's, darkness)

shadow falls on the See also:

• WATER

water, for a See also:

• CROCODILE

crocodile may seize it and draw him in; in See also:

• TASMANIA

Tasmania, See also:

• NORTH
• NORTH, BARONS
• NORTH, MARIANNE (1830—1890)
• NORTH, ROGER (1653-1734)
• NORTH, SIR THOMAS (1535?-16o1?)

North and See also:

• SOUTH
• SOUTH, ROBERT (1634–1716)

South See also:

• AMERICA

America and classical See also:

• EUROPE

Europe is found the conception that the soul — await, See also:

• UMBRA (Lat. for shade or shadow)

umbra—is somehow identical with the shadow of a man .

More See also:

• FAMILIAR (through the Fr. familier, from Lat. familiaris, of or belonging to the familia, family)

familiar to the Anglo-Saxon See also:

• RACE

race is the connexion between the soul and the breath; this See also:

• IDENTIFICATION (Lat. idem, the same)

identification is found both in See also:

• ARYAN

Aryan and Semitic See also:

• LANGUAGES

languages; in Latin we have spiritus, in See also:

• GREEK
• GREEK, ETRUSCAN AND

Greek pneuma, in See also:

• HEBREW

Hebrew See also:

• ROACH (Leuciscus rulilus)

roach; and the idea is found extending downwards to the lowest planes of culture in See also:

• AUSTRALIA

Australia, America and See also:

• ASIA

Asia . For some of the Red See also:

• INDIANS, NORTH AMERICAN

Indians the See also:

• ROMAN

Roman See also:

• CUSTOM (from O. Fr. costume, costume or coustume; Low Lat. costuma, a shortened form of consuetudo)

custom of receiving the breath of a dying man was no See also:

• MERE
• MERE, ADALBERT (1838-1909)

mere pious See also:

• DUTY (from " due," that which is owing, O. Fr. deu, dil, past participle of devoir; Lat. debere, debitum; cf. " debt ")

duty but a means of ensuring that his soul was transferred to a new See also:

• BODY

body . Other familiar conceptions identify the soul with the See also:

• LIVER (O. Eng. lifer; cf. cognate forms, Dutch lever, Ger. Leber, Swed. lefver, &c.; the O. H. Ger. forms are libara, lipora, &c.; the Teut. word has been connected with Gr. i'prap and Lat. jecur)

liver (see See also:

• OMEN (a Latin word, either connected with os, mouth, or more probably with auris (Gr. ois, ear; apparently, meaning " a thing heard " or " spoken ")

OMEN) or the See also:

• HEART
• HEART, LUNG

heart, with the reflected figure seen in the See also:

• PUPIL (Lat. pupillus, orphan, minor, dim. of pupus, boy, allied to puer, from root pm- or peu-, to beget, cf. "pupa," Lat. for " doll," the name given to the stage intervening between the larval and imaginal stages in certain insects)

pupil of the See also:

• EYE
• EYE (O. Eng. edge, Ger. Auge; derived from an Indo-European root also seen in Lat. oc-ulus, the organ of vision (q.v.)

eye, and with the See also:

• BLOOD

blood . Although the soul is often distinguished from the vital principle, there are many cases in which a See also:

• STATE
• STATE, GREAT OFFICERS OF

state of unconsciousness is explained as due to the See also:

• ABSENCE (Lat. absentia)

absence of the soul; in South Australia wilyamarraba (without soul) is the word used for insensible . So too the autohypnotic trance of the magician or shaman is regarded as due to his visit to distant regions or the nether See also:

• WORLD

world, of which he brings back an account . See also:

• TELEPATHY (Gr. rnXe, far, wan, feelings), or THOUGHT TRANSFERENCE

Telepathy or clairvoyance (q.v.), with or without trance, must have operated powerfully to produce a conviction of the dual nature of man, for it seems probable that facts unknown to the automatist are sometimes discovered by means of crystal-gazing (q.v.), which is widely found among savages, as among civilized peoples . Sickness is often explained as due to the absence of the soul; and means are sometimes taken to lure back the wandering soul; when a See also:

• CHINESE, JAPANESE AND

Chinese is at the point of death and his soul is supposed to have already See also:

• LEFT

left his body, the patient's coat is held up on a See also:

• LONG, GEORGE (1800-1879)
• LONG, JOHN DAVIS (1838– )

long See also:

• BAMBOO

bamboo while a See also:

• PRIEST (Ger. Priester, Fr. pretre)

priest endeavours to bring the departed spiritback into the coat by means of incantations . If the bamboo begins to turn See also:

• ROUND (O. Fr. rond, Lat. rotundus, the Fr. is the source also of Du. rond; Ger., Swed., Dan. and Nor. rond)

round in the hands of the relative who is deputed to hold it, it is regarded as a sign that the soul of the moribund has returned (see See also:

• AUTOMATISM

AUTOMATISM) . More important perhaps than all these phenomena, because more See also:

• REGULAR

regular and normal, was the daily See also:

• PERIOD
• PERIOD (Gr. irepioSos, a going or way round, circuit, aepi, round, and &Sis, way, road)

period of See also:

• SLEEP (0. Eng. slcepan; Ger. schlafen; cf. Lat. labi, to glide, and " slip ")

sleep with its frequent concomitant of fitful and incoherent ideas and images . The mere immobility of the body was sufficient to show that its state was not identical with that of waking; when, in addition, the See also:

• SLEEPER

sleeper awoke to give an account of visits to distant lands, from which, as See also:

• MODERN

modern psychical investigations suggest, he may even have brought back veridical details, the conclusion must have been irresistible that in sleep something journeyed forth, which was not the body . In a See also:

• MINOR
• MINOR (Lat. for smaller, lesser)
• MINOR, ROBERT CRANNELL (1839-1904)

minor degree revival of memory during sleep and similar phenomena of the sub-conscious life may have contributed to the same result . Dreams are sometimes explained by savages as journeys performed by the sleeper, sometimes as visits paid by other persons, by animals or objects to him; hallucinations, possibly more frequent in the See also:

• LOWER

lower stages of culture, must have contributed to fortify this See also:

• INTERPRETATION (from Lat. interpretari, to expound, explain, inter pres, an agent, go-between, interpreter; inter, between, and the root pret-, possibly connected with that seen either in Greek 4 p4'ew, to speak, or irpa-rrecv, to do)

interpretation, and the animistic theory in See also:

• GENERAL
• GENERAL (Lat. generalis, of or relating to a genus, kind or class)

general .

Seeing the phantasmic figures of See also:

• FRIENDS, SOCIETY
• FRIENDS, SOCIETY OF

friends at the moment when they were, whether at the point of death or in See also:

• GOOD, JOHN MASON (1764-1827)

good See also:

• HEALTH

health, many See also:

• MILES, NELSON APPLETON (1839— )

miles distant, must have led the savage irresistibly to the dualistic theory . But hallucinatory figures, both in dreams and waking life, are not necessarily those of the living; from the reappearance of dead friends or enemies primitive man was inevitably led to the belief that there existed an incorporeal part of man which survived the See also:

• DISSOLUTION (from Lat. dissolvere, to break up into parts)

dissolution of the body . The soul was conceived to be a facsimile of the body, sometimes no less material, sometimes more subtle but yet material, sometimes altogether impalpable and intangible . Animism and See also:

• ESCHATOLOGY
• ESCHATOLOGY (Gr. &rXaros, last, and A6yos, science; the " doctrine of last things ")

Eschatology.—The psychological See also:

• SIDE
• SIDE (mod. Eski Adalia)

side of animism has already been dealt with; almost equally important in primitive See also:

• CREEDS (Lat. credo, I believe), or CONFESSIONS OF FAITH

creeds is the eschatological aspect . In many parts of the world it is held that the human body is the seat of more than one soul; in the See also:

• ISLAND (O.E. ieg =isle, +land')

island of See also:

• NIAS

Nias four are distinguished, the shadow and the intelligence, which See also:

• DIE
• DIE (Fr. de, from Lat. datum, given)

die with the body, a tutelary spirit, termed begoe, and a second which is carried on the See also:

• HEAD (in 0. Eng. heafad; the word is common to Teutonic languages; cf. Dutch hoofd, Ger. Haupt, generally taken to be in origin connected with Lat. caput, Gr. KerbOvi7)
• HEAD, SIR EDMUND WALKER, BART
• HEAD, SIR FRANCIS BOND, BART

head . Similar ideas are found among the Euahlayi of S.E . Australia, the Dakotas and many other tribes . Just as in Europe the See also:

• GHOST (a word common to the W. Teutonic languages; O.E. vest, Dutch, 'geest, Ger. Geist)

ghost of a dead person is held to haunt the See also:

• CHURCHYARD
• CHURCHYARD, THOMAS (c. 152o-16o4)

churchyard or the See also:

• PLACE (through Fr. from Lat. platea, street; Gr. IrAar6s, wide)

place of death, although more orthodox ideas may be held and enunciated by the same person as to the nature of a future life, so the savage, more consistently, assigns different abodes to the multiple souls with which he credits man . Of the four souls of a Dakota, one is held to stay with the See also:

• CORPSE (Lat. corpus, the body)

corpse, another in the See also:

• VILLAGE

village, a third goes into the See also:

• AIR (from an Indo-European root meaning " breathe," " blow ")
• AIR, or ASBEN

air, while the See also:

• FOURTH

fourth goes to the See also:

• LAND

land of souls, where its See also:

• LOT
• LOT (Lat. Oltis)

lot may depend on its See also:

• RANK (O.Fr. rant or rent, mod. rang, generally connected with the O.E. and O.H.G. bring, a ring)

rank in this life, its See also:

• SEX (Lat. sexes; possibly connected with secure, to cut)

sex, mode of death or sepulture, on the due observance of funeral See also:

• RITUAL (from Lat. ritus, a custom, especially a religious rite or custom)

ritual, or many other points (see ESCHATOLOGY) . From the belief in the survival of the dead arose the practice of offering See also:

• FOOD
• FOOD (like the verb " to feed," from a Teutonic root, whence O. Eng. foda; cf. " fodder "; connected with Gr. lrareicOae, to feed)

food, See also:

• LIGHTING

lighting fires, &c., at the See also:

• GRAVE

grave, at first, maybe, as an See also:

• ACT (Lat. actus, actum)

act of friendship or filial piety, later as an act of See also:

• WORSHIP (i.e. " worth-ship," O. Eng. weor8scipe)

worship (see ANCESTOR WORSHIP) . The See also:

• SIMPLE

simple offering of food or shedding of blood at the grave develops into an elaborate See also:

• SYSTEM

system of See also:

• SACRIFICE (from Lat. sacrificium; sacer, holy, and facere, to make)

sacrifice; even where ancestor-worship is not found, the See also:

• DESIRE

desire to provide the dead with comforts in the future life may See also:

• LEAD
• LEAD (pronounced iced)

lead to the sacrifice of wives, slaves, animals, &c., to the breaking or burning of objects at the grave or to the See also:

• PROVISION (Lat. provisio)

provision of the ferryman's See also:

• TOLL (etymologically, that which is numbered or counted; from a common Teutonic form, cf. " tale," " tell ")
• TOLL, JOHAN KRISTOFFER, COUNT (1743-1817)

toll, a See also:

• COIN
• COIN (older forms of the word are coyne, quoin and coign, all derived through the O. Fr. coing, and cuigne from Lat. cuneus, a wedge)

coin put in the mouth of the corpse to pay the travelling expenses of the soul . But all is not finished with the passage of the soul to the land of the dead; the soul may return to avenge its death by helping to discover the murderer, or to wreak vengeance for itself; there is a wide-spread belief that those who die a violent death become See also:

• MALIGNANT (Lat. malignus, evil-disposed, from maligenus)

malignant See also:

• SPIRITS

spirits and endanger the lives of those who come near the haunted spot; the woman who See also:

• DIES, CHRISTOPH ALBERT (1755-1822)

dies in See also:

• CHILD
• CHILD, FRANCIS JAMES (1825-1896)
• CHILD, L
• CHILD, LYDIA MARIA (1802-1880)
• CHILD, SIR FRANCIS (1642-1713)
• CHILD, SIR JOHN (d. 1690)
• CHILD, SIR JOSIAH (163o - 1699)

child-See also:

• BIRTH (a word common in various forms to Teutonic languages from the root of the verb " to bear ")

birth becomes a pontianak, and threatens the life of human beings; and man resorts to magical or religious means of repelling his spiritual dangers .

Development of Animism.—If the phenomena of dreams were, as suggested above, of great importance for the development of animism, the belief, which must originally have been a doctrine of human See also:

• PSYCHOLOGY
• PSYCHOLOGY (>Guxrl, the mind or soul, and X yos, theory)

psychology, cannot have failed to expand speedily into a general philosophy of nature . Not only human beings but animals and objects are seen in dreams; and the conclusion would be that they too have souls; the same conclusion may have been reached by another See also:

• LINE

line of See also:

• ARGUMENT

argument; primitive psychology posited a spirit in a man to account, amongst other things, for his actions; a natural explanation of the changes in the See also:

• EXTERNAL

external world would be that they are due to the operations and volitions of spirits . See also:

• ANIMAL
• ANIMAL (Lat. animalis, from anima, breath, soul)

Animal Souls.—But apart from considerations of this sort, it is probable that animals must, See also:

• EARLY
• EARLY, JUBAL ANDERSON (1816-1894)

early in the See also:

• HISTORY

history of animistic beliefs, have been regarded as possessing souls . See also:

• EDUCATION

Education has brought with it a sense of the great gulf between man and animals; but in the lower stages of culture this distinction is not adequately recognized, if indeed it is recognized at all . The savage attributes to animals the same ideas, the same See also:

• MENTAL

mental processes as himself, and at the same time vastly greater See also:

• POWER [WILLIAM GRATTAN] TYRONE (1797-1841)

power and cunning . The dead animal is credited with a knowledge of how its remains are treated and sometimes with a power of taking vengeance on the fortunate See also:

• HUNTER, JOHN (1728-1793)
• HUNTER, ROBERT MERCER TALIAFERRO (r8o9-1887)
• HUNTER, SIR WILLIAM WILSON (1840-19oo)
• HUNTER, WILLIAM (1718–1783)
• HUNTER, WILLIAM ALEXANDER (1844-1898)

hunter . See also:

• POWERS, HIRAM (1805-1873)

Powers of reasoning are not denied to animals nor even speech; the silence of the See also:

• BRUTE, SIMON WILLIAM GABRIEL (1779–1839)

brute creation may be put down to their See also:

• SUPERIOR

superior cunning . We may assume that man attributed a soul to the beasts of the See also:

• FIELD (a word common to many West German languages, cf. Ger. Feld, Dutch veld, possibly cognate with O.E. f olde, the earth, and ultimately with root of the Gr. irAaror, broad)
• FIELD, CYRUS WEST (1819-1892)
• FIELD, DAVID DUDLEY (18o5-1894)
• FIELD, EUGENE (1850-1895)
• FIELD, FREDERICK (18o1—1885)
• FIELD, HENRY MARTYN (1822-1907)
• FIELD, JOHN (1782—1837)
• FIELD, MARSHALL (183 1906)
• FIELD, NATHAN (1587—1633)
• FIELD, STEPHEN JOHNSON (1816-1899)
• FIELD, WILLIAM VENTRIS FIELD, BARON (1813-1907)

field almost as soon as he claimed one for himself . It is therefore not surprising to find that many peoples on the lower planes of culture respect and even worship animals (see TOTEM; ANIMAL WORSHIP); though we need not attribute an animistic origin to all the developments, it is clear that the widespread respect paid to animals as the See also:

• ABODE (from " abide," to dwell, properly " to wait for ," to bide)

abode of dead ancestors, and much of the cult of dangerous animals, is traceable to this principle . With the rise of See also:

• SPECIES

species, deities and the cult of individual animals, the path towards anthropomorphization and polytheism is opened and the respect paid to animals tends to lose its strict animistic See also:

• CHARACTER (Gr. xapareri7p, from xap&crew, to scratch)

character . Plant Souls.—Just as human souls are assigned to animals, so primitive man often credits trees and See also:

• PLANTS

plants with souls in both human or animal See also:

• FORM (Lat. forma)

form . All over the world agricultural peoples practise elaborate ceremonies explicable, as Mannhardt has shown, on animistic principles .

In Europe the See also:

• CORN (a common Teutonic word; cf. Lat. granum, seed, grain)
• CORN (fromm Lat. corms, horn)

corn spirit some-times immanent in the See also:

• CROP (a word common. in various forms, such as Germ. Kropf, to many Teutonic languages for a swelling, excrescence, round head or top of anything; it appears also in Romanic languages derived from Teutonic, in Fr. as troupe, whence the English " crupper "

crop, sometimes a presiding deity whose life does not depend on that of the growing corn, is conceived in some districts in the form of an ox, See also:

• HARE
• HARE, SIR JOHN (1844– )

hare or See also:

• COCK, EDWARD (1805-1892)

cock, in others as an old man or woman; in the See also:

• EAST
• EAST, ALFRED (1849- )

East Indies and America the See also:

• RICE (Greek 6p6 a, Latin oryza, French riz, Italian riso, Spanish arroz, derived from the Arabic)
• RICE, EDMUND IGNATIUS (1762-1844)
• RICE, JAMES (1843-1882)

rice or See also:

• MAIZE, or INDIAN CORN

maize See also:

• MOTHER

mother is a corresponding figure;-in classical Europe and the East we have in See also:

• CERES

Ceres and See also:

• DEMETER

Demeter, See also:

• ADONIS

Adonis and See also:

• DIONYSUS (probably = " son of Zeus," from & Os and vv(7os, a Thracian word for " son ")

Dionysus, and other deities, vegetation gods whose origin we can readily trace back to the rustic corn spirit . See also:

• FOREST

Forest trees, no less than cereals, have their indwelling spirits; the fauns and See also:

• SATYRS (SATYRI)

satyrs of classical literature were See also:

• GOAT (a common Teut. word; O. Eng. gat, Goth. gaits, Mod. Ger. Geiss, cognate with Lat. haedus, a kid)

goat-footed and the See also:

• TREE (0. Eng. treo, treow, cf. Dan. tree, Swed. Odd, tree, trd, timber; allied forms are found in Russ. drevo, Gr. opus, oak, and 36pv, spear, Welsh derw, Irish darog, oak, and Skr. dare, wood)
• TREE, SIR HERBERT BEERBOHM (1853- )

tree spirit of the See also:

• RUSSIAN

Russian peasantry takes the form of a goat; in See also:

• BENGAL
• BENGAL, BAY OF

Bengal and the East Indies See also:

• WOOD, ANTHONY A2 (1632-1695)
• WOOD, JOHN GEORGE (1827—1889)
• WOOD, MRS HENRY [ELLEN] (1814—1887)
• WOOD, SEARLES VALENTINE (1798—188o)

wood-cutters endeavour to propitiate the spirit of the tree which they cut down; and in many parts of the world trees are regarded as the abode of the spirits of the dead . Just as a See also:

• PROCESS

process of See also:

• SYNCRETISM (Gr. o'vyKprlrurw51, from aim and Kep&vvv,uc, mingle or blend, or, according to Plutarch, from en, and Kprlri'ecv, to combine against a common enemy after the manner of the cities of Crete)

syncretism has given rise to cults of animal gods, tree spirits tend to become detached from the trees, which are thence-forward only their abodes; and here again animism has begun to pass into polytheism . See also:

• OBJECT

Object Souls.—We distinguish between animate and inanimate nature, but this See also:

• CLASSIFICATION (Lat. classis, a class, probably from the root cal-, cla-, as in Gr. icaMce, clamor)

classification has no meaning for the savage . The river speeding on its course to the See also:

• SEA (in O. Eng. sae, a common Teutonic word; cf. Ger. See, Dutch Zee, &c.; the ultimate source is uncertain)
• SEA, COMMAND OF THE

sea, the See also:

• SUN
• SUN (0. Eng. sonne, Ger. sonne. Fr. soleil, Lat. sol, Gr. ijXior, from which comes helio- in various English compounds)

sun and See also:

• MOON (a common Teutonic word, cf. Ger. Mond, Du. maan, Dan. maane, &c., and cognate with such Indo-Germanic forms as Gr. µlip, Sans. ma's, Irish mi, &c.; Lat. uses luna, i.e. lucna, the shining one, lucere, to shine, for the moon, but preserves the word i
• MOON, SIR RICHARD, 1ST BARONET (1814-1899)

moon, if not the stars also, on their never-ceasing daily round, the See also:

• LIGHTNING

lightning, See also:

• FIRE (in O. Eng. f j'r; the word is common to West German languages, cf. Dutch vuur, Ger. Feuer; the pre-Teutonic form is seen in Sanskrit pu, pavaka, and Gr. irup; the ultimate origin is usually taken to be a root meaning to purify, cf. Lat. purus)

fire, the See also:

• WIND
• WIND (a common Teut. word, cognate with Skt. vats, Lat. ventus, cf. " weather," to be of course distinguished from to " wind," to coil or twist, O.Eng. windan, cf. "wander," "wend," &c.)

wind, the sea, all are in See also:

• MOTION (Lat. motio, from movere, to move)
• MOTION, LAWS OF

motion and therefore animate; but the savage does not stop See also:

• SHORT, FRANCIS JOB (1857– )

short here; mountains and lakes, stones and manufactured articles, are for him alike endowed with souls like his own; he deposits in the See also:

• TOMB (Gr. Tuµ/3a, Tuµ(3os, probably allied to Lat. tumulus, literally a swelling, tumere, to swell)

tomb weapons and food, clothes and implements, broken, it may be, in See also:

• ORDER
• ORDER (through Fr. ordre, for earlier ordene, from Lat. ordo, ordinis, rank, service, arrangement; the ultimate source is generally taken to be the root seen in Lat. oriri, rise, arise, begin; cf. " origin ")
• ORDER, HOLY

order to set See also:

• FREE

free their souls; or he attains the same result by burning them, and thus sending them to the Other World for the use of the dead man . Here again, though to a less extent than in tree cults, the theriomorphic aspect recurs; in the north of Europe, in See also:

• ANCIENT
• ANCIENT (also spelt ANTIENT; derived, through the Fr. ancien, old, from the late Lat. antianum, from ante, before)

ancient See also:

• GREECE

Greece, in See also:

• CHINA

China, the water or river spirit is See also:

• HORSE (a word common to Teutonic languages in such forms as hors, hros, ros; cf. the Ger. ross)

horse or See also:

• BULL
• BULL, GEORGE (1634–1710)
• BULL, JOHN (c. 1562–1628)
• BULL, OLE BORNEMANN (18ro-188o)

bull-shaped; the water See also:

• MONSTER (Lat. monstrum, from root of monere, to warn; i.e. something terrible or portentous)
• MONSTER, GEORG, COUNT ZU (1776-1844)

monster in See also:

• SERPENT (Lat. serpens, creeping, from serpere; cf. "reptile " from repere, Gr.4 ml-eta)

serpent shape is even more widely found, but it is less strictly the spirit of the water . The spirit of syncretism manifests itself in this See also:

• DEPARTMENT (Fr. departement, from departir, to separate into parts)

department of animism too; theimmanent spirit of the earlier period becomes the presiding See also:

• GENIUS (from Lat. genere, gignere)

genius or See also:

• LOCAL

local See also:

• GOD

god of later times, and with the rise of the doctrine of separable souls we again reach the confines of animism pure and simple . Spirits in Genera.—Side by side with the doctrine of separable souls with which we have so far been concerned, exists the belief in a great See also:

• HOST

host of unattached spirits; these are not immanent souls which have become detached from their abodes, but have every See also:

• APPEARANCE (from Lat. apparere, to appear)

appearance of See also:

• INDEPENDENT

independent spirits . Thus, animism is in some directions little developed, so far as we can see, among the Australian See also:

• ABORIGINES

aborigines; but from those who know them best we learn that they believe in innumerable spirits and See also:

• BUSH

bush bogies, which wander, especially at See also:

• NIGHT

night, and can be held at See also:

• BAY

bay by means of fire; with this belief may be compared the ascription in See also:

• EUROPEAN

European folk belief of prophylactic properties to See also:

• IRON [symbol Fe, atomic weight 55.85 (0=16)]

iron . These spirits are at first mainly malevolent; and side by side with them we find the spirits of the dead as hostile beings . At a higher See also:

• STAGE (Fr. 6/age; from Lat. stare, to stand)

stage the spirits of dead kinsmen are no longer unfriendly, nor yet all non-human spirits; as fetishes (see See also:

• FETISHISM

FETISHISM), naguals (see TOTEM), familiars, gods or demi-gods (for which and the general question see See also:

• DEMONOLOGY (L1alµwv, demon, genius, spirit)

DEMONOLOGY), they enter into relations with man . On the other See also:

• HAND
• HAND (a word common to Teutonic languages; cf. Ger. Hand, Goth. handus)
• HAND, FERDINAND GOTTHELF (1786-185r)

hand there still subsists a belief in innumerable evil spirits, which See also:

• MANIFEST (Lat. manifestus, clear, open to view)

manifest themselves in the phenomena of See also:

• POSSESSION
• POSSESSION (Lat. possessio, possidere, to possess)

possession (q.v.), See also:

• LYCANTHROPY (Gr. Man, wolf, avepwaos, man)

lycanthropy (q.v.), disease, &c .

The fear of evil spirits has given rise to ceremonies of See also:

• EXPULSION (Lat. expulsio, from expellere)

expulsion of evils (see See also:

• EXORCISM (Gr. EEop,d av, to conjure out)

ExoRcIsM), designed to banish them from the community . Animism and See also:

• RELIGION
• RELIGION, FOLKLORE, CUSTOM

Religion.—Animism is commonly described as the most primitive form of religion; but properly speaking it is not a religion at all, for religion implies, at any See also:

• RATE

rate, some form of emotion (see RELIGION), and animism is in the first instance an explanation of phenomena rather than an attitude of mind toward the cause of them, a philosophy rather than a religion . The term may, however, be conveniently used to describe the early stage of religion in which man endeavours to set up relations between himself and the unseen powers, conceived as spirits, but differing in many particulars from the gods of polytheism . As an example of this stage in one of its aspects may be taken the European belief in the corn spirit, which is, however, the object of magical rather than religious See also:

• RITES

rites; Dr Frazer has thus defined the character of the animistic See also:

• PANTHEON (Lat. pantheum or pantheon; Gr. srav& ov, all-holy, from re, s, all, and Oeor god)

pantheon, " they are restricted in their operations to definite departments of nature; their names are general, not proper; their attributes are generic rather than individual; in other words, there is an indefinite number of spirits of each class, and the individuals of a class are much alike; they have no definitely marked individuality; no accepted traditions are current as to their origin, life and character." This stage of religion is well illustrated by the Red See also:

• INDIAN

Indian custom of offering sacrifice to certain rocks, or whirlpools, or to the indwelling spirits connected with them; the rite is only performed in the See also:

• NEIGHBOUR (O. Eng. neahgebiir, from Walt, " nigh," " near ")

neighbour-See also:

• HOOD,
• HOOD, JOHN BELL (1831–1879)
• HOOD, SAMUEL HOOD, VISCOUNT (1724–1816)
• HOOD, SIR SAMUEL (1762-1814)
• HOOD, THOMAS (1799-1845)
• HOOD, TOM (1835–1874)

hood of the object, it is an incident of a See also:

• CANOE (from Carib. candoa, the West Indian name found in use by Columbus; the Fr. canot, boat, and Ger. Kahn, are derived from the Lat. canna, reed, vessel)

canoe or other voyage, and is not intended to secure any benefits beyond a safe passage past the object in question; the spirit to be propitiated has a purely local See also:

• SPHERE (Gr. vclsa?pa, a ball or globe)

sphere of See also:

• INFLUENCE (Late Lat. influentia, from influere, to flow in)

influence, and powers of a very limited nature . Animistic in many of their features too are the temporary gods of fetishism (q.v.), naguals or familiars, genii and even the dead who receive a cult . With the rise of a belief in departmental gods comes the See also:

• AGE (Fr. age, through late Lat. aetaticum, from aetas)

age of polytheism; the belief in elemental spirits may still persist, but they fall into the background and receive no cult . Animism and the Origin of Religion.—Two animistic theories of the origin of religion have been put forward, the one, often termed the " ghost theory," mainly associated with the name of Herbert Spencer, but also maintained by See also:

• GRANT (from A.-Fr. graunter, O. Fr. greanter for creanter, popular Lat. creantare, for credentare, to entrust, Lat. credere, to believe, trust)
• GRANT, ANNE (1755-1838)
• GRANT, CHARLES (1746-1823)
• GRANT, GEORGE MONRO (1835–1902)
• GRANT, JAMES (1822–1887)
• GRANT, JAMES AUGUSTUS (1827–1892)
• GRANT, ROBERT (1814-1892)
• GRANT, SIR ALEXANDER
• GRANT, SIR FRANCIS (1803-1878)
• GRANT, SIR JAMES HOPE (1808–1895)
• GRANT, SIR PATRICK (1804-1895)
• GRANT, U
• GRANT, ULYSSES SIMPSON (1822-1885)

Grant See also:

• ALLEN, BOG OF
• ALLEN, ETHAN (1739–1789)
• ALLEN, GRANT CHARLES GRANT BLAIRFINDIEI, (1848–1899)
• ALLEN, JAMES LANE (1850– )
• ALLEN, JOHN (1476–1534)
• ALLEN, or ALLEYN, THOMAS (1542-1632)
• ALLEN, WILLIAM (1532-1594)
• ALLEN, WILLIAM FRANCIS (183o-1889)

Allen, refers the beginning of religion to the cult of dead human beings; the other, put forward by Dr E . B . Tylor, makes the See also:

• FOUNDATION (Lat. fundatio, from fundare, to found)

foundation of all religion animistic, but recognizes the non-human character of polytheistic gods . Although ancestor-worship, or, more broadly, the cult of the dead, has in many cases overshadowed other cults or even extinguished them, we have no See also:

• WARRANT (Med. Lat. warantum; O. Fr. garant, warant, derived from O.H.G. root represented in modern German bygewdhren)

warrant, even in these cases, for asserting its priority, but rather. the See also:

• REVERSE

reverse; not only so, but in the See also:

• MAJORITY (Fr. majorite; Med. Lat. majoritas; Lat. major, greater)

majority of cases the pantheon is made up by a multitude of spirits in human, sometimes in animal form, which See also:

• BEAR
• BEAR, BLACK
• BEAR, BROWN
• BEAR, GRIZZLY
• BEAR, ISABELLINE
• BEAR, WHITE

bear no signs of ever having been incarnate; sun gods and moon goddesses, gods of fire, wind and water, gods of the sea, and above all gods of the See also:

• SKY (M. Eng. skie, cloud; O. Eng. skua, shade; connected with an Indo-European root sku, cover, whence " scum," Lat. obscurus, dark, &c.)

sky, show no signs of having been ghost gods at any period in their history . They may, it is true, be associated with ghost gods, but in Australia it cannot even be asserted that the gods are spirits at all, much less that they are the spirits of dead men; they are simply magnified magicians, super-men who have never died; we have no ground, therefore, for regarding the cult of the dead as the origin of religion in this See also:

• AREA

area; this conclusion is the more probable, as ancestor-worship and the cult of the dead generally cannot be said to exist in Australia . The more general view that polytheistic and other gods are the elemental and other spirits of the later stages of animistic creeds, is equally inapplicable to Australia, where the belief seems to be neither animistic nor even animatistic in character .

But we are hardly justified in arguing from the See also:

• CASE
• CASE, JOHN (d. 1600)

case of Australia to a general conclusion as to the origin of religious ideas in all other parts of the world . It is perhaps safest to say that the See also:

• SCIENCE (Lat. scientia, from scire; to learn, know)

science of religions has no data on which to go, in formulating conclusions as to the See also:

• ORIGINAL

original form of the objects of religious emotion; in this connexion it must be remembered that not only is it very difficult to get precise See also:

• INFORMATION (from Lat. informare, to give shape or form to, to represent, describe)

information of the subject of the religious ideas of people of low culture, perhaps for the simple reason that the ideas themselves are far from precise, but also that, as has been pointed out above, the conception of spiritual often approximates very closely to that of material . Where the soul is regarded as no more than a finer sort of See also:

• MATTER

matter, it will obviously be far from easy to decide whether the gods are spiritual or material . Even, therefore, if we can say that at the present day the gods are entirely spiritual, it is clearly possible to maintain that they have been spiritualized pars passu with the increasing importance of the animistic view of nature and of the greater prominence of eschatological beliefs . The animistic origin of religion is therefore not proven . Animism and See also:

• MYTHOLOGY

Mythology.—But little need be said on the relation of animism and mythology (q.v.) . While a large part of mythology has an animistic basis, it is possible to believe, e.g. in a sky world, peopled by corporeal beings, as well as by spirits of the dead; the latter may even be entirely absent; the mythology of the Australians relates largely to corporeal, non-spiritual beings; stories of transformation, See also:

• DELUGE, THE (through the Fr. from Lat. diluvium, flood, diluere, to wash away)

deluge and See also:

• DOOM (Old Eng. dOm, a word common to Tent. languages for that which is set up or ordered, from " do," in its original meaning of " place "; cf, Gr. &Ass, from stem of ri'rust)

doom myths, or myths of the origin of death, have not necessarily any animistic basis . At the same time, with the rise of ideas as to a future life and spiritual beings, this field of mythology is immensely widened, though it cannot be said that a See also:

• RICH, BARNABE (c. 1540-1617)
• RICH, CLAUDIUS JAMES (1787-1821)
• RICH, JOHN (1692-1761)
• RICH, PENELOPE, LADY (c. 1562–1607)
• RICH, RICHARD, 1ST BARON RICH (1490?-1567)

rich mythology is necessarily genetically associated with or combined with belief in many spiritual beings . Animism in Philosophy.—The term " animism " has been applied to many different philosophical systems . It is used to describe See also:

• ARISTOTLE
• ARISTOTLE (384-322 B.C.)

Aristotle's view of the relation of soul and body held also by the See also:

• STOICS

Stoics and Scholastics . On the other hand monadology (See also:

• LEIBNITZ (LEIBNIZ), GOTTFRIED WILHELM

Leibnitz) has also been termed animistic . The name is most commonly applied to vitalism, a view mainly associated with G .

E . See also:

• STAHL, FRIEDRICH JULIUS (1802-1861)
• STAHL, GEORG ERNST (1660-1734)

Stahl and revived by F . Bouillier (1813-1899), which makes life, or life and mind, the directive principle in See also:

• EVOLUTION

evolution and growth, holding that all cannot be traced back to chemical and See also:

• MECHANICAL

mechanical processes, but that there is a directive force which guides See also:

• ENERGY (from the Gr. ivipyela; iv, in, ipyov, work)

energy without altering its amount . An entirely different class of ideas, also termed animistic, is the belief in the world soul, held by See also:

• PLATO

Plato, See also:

• SCHELLING, FRIEDRICH WILHELM JOSEPH VON (1775-1854)
• SCHELLING, KAROLINE (1763-1809)

Schelling and others .