han at first sight appears possible.

These views I hope to develop in the first part of _The Principles of
Sociology_. The large mass of evidence which I shall be able to give in
support of the hypothesis, joined with the solutions it will be shown to
yield of many minor problems which I have passed over, will, I think,
then give to it a still greater probability than it seems now to have.

FOOTNOTES:

[Footnote 29: A critical reader may raise an objection. If
animal-worship is to be rationally interpreted, how can the
interpretation set out by assuming a belief in the spirits of dead
ancestors--a belief which just as much requires explanation? Doubtless
there is here a wide gap in the argument. I hope eventually to fill it
up. Here, out of many experiences which conspire to generate this
belief, I can but briefly indicate the leading ones: 1. It is not
impossible that his shadow, following him everywhere, and moving as he
moves, may have some small share in giving to the savage a vague idea of
his duality. It needs but to watch a child's interest in the movements
of its shadow, and to remember that at first a shadow cannot be
interpreted as a negation of light, but is looked upon as an entity, to
perceive that the savage may very possibly consider it as a specific
something which forms part of him. 2. A much more decided suggestion of
the same kind is likely to result from the reflection of his face and
figure in water: imitating him as it does in his form, colours, motions,
grimaces. When we remember that not unfrequently a savage objects to
have his portrait taken, because he thinks whoever carries away a
representation of him carries away some part of his being, we see how
probable it is that he thinks his double in the water is a reality in
some way belonging to him. 3. Echoes must greatly tend to confirm the
idea of duality otherwise arrived at. Incapable as he is of
understanding their natural origin, the primitive man necessarily
ascribes them to living beings--beings who mock him and elude his
search. 4. The suggestions resulting from these and other physical
phenomena are, however, secondary in importance. The root of this belief
in another self lies in the experience of dreams. The distinction so
easily made by us between our life in dreams and our real life, is one
which the savage recognizes in but a vague way; and he cannot express
even that distinction which he perceives. When he awakes, and to those