ages of these states,
and see little difference between the spontaneous recollection of
things, the fancy, and dreaming. This also occurs in children, who at a
very early age often call by name absent persons and things which recur
to their memory; and on the other hand they do not distinguish the facts
of real life from those of dreams. I have observed this fact in several
children.

Among primitive peoples it often happens that an object with which they
are unfamiliar, but which has some analogy with those with which they
are acquainted, becomes associated with the latter, and is constituted
into a compound being, endowed with life. The Esquimaux believed the
vessels commanded by Ross to be alive, since they moved without oars.
When Cook touched at New Zealand, the inhabitants supposed his ship to
be a whale with sails. The Bosjesmanns ascribed life to a waggon, and
imagined that it required the nourishment of grass. When an Arauco saw a
compass, he believed that it was an animal; and the same belief has been
held by savages of musical instruments, such as grinding organs, which
play tunes mechanically. Herbert Spencer mentions similar behaviour in
some men belonging to one of the hill tribes in India; when they saw Dr.
Hooker pull out a spring measuring tape, which went back into its case
of itself, they were terrified and ran away, convinced that it was a
snake. From these facts, which might be multiplied indefinitely, it not
only appears that everything is spontaneously animated by man, but also
that the images of his memory are fused with those which are actually
present, since their respective factors are esteemed to be equally real.
This primitive objection of the images of the memory also occurs in the
mythical representations of dreams, which, as the images of absent
objects, have much in common with the images of the memory. In fact, all
peoples, as we have seen, have believed in the reality of dreams.

The North American Indians believe in the existence of two souls, one of
which remains in the body while the other wanders at pleasure during
the dream. The New Zealander supposes that the dreamer's soul leaves his
body, and that he meets the things of which he dreams in the course of
his wanderings. The Dyak also believes that the soul is absent during
sleep, and that the things seen in dreams really occur. Garcilasso
asserts that this was likewise the Peruvians' belief. A tribe in Java
abstains from waking