that the activity of beasts in the myths of Greece springs
from the same sources as the similar activity of beasts in the myths of
Iroquois or Kaffirs. That is to say, part of the irrational element
in Greek myth will be shown to be derived (whether by inheritance or
borrowing) from an ascertained condition of savage fancy.

(1) See some very curious and disgusting examples of this confusion in
Liebrecht's Zur Volkskunde, pp. 395, 396 (Heilbronn, 1879).

(2) De Abst., ii. 26.

(3) Nineteen Years in Polynesia, p. 238, and Samoa by the same author.
Complete totemism is not asserted here, and is denied for Melanesia.

(4) Journ. Anthrop. Inst., "Religious Practices in Melanesia".

(5) New Zealand, "Animal Intermarriage with Men".

(6) Description of Asia (1783), p. 383.

(7) Professor Robertson Smith, Kinship in Arabia, attempts to show
that totemism existed in the Semitic races. The topic must be left to
Orientalists.

CHAPTER IV. THE MENTAL CONDITION OF
SAVAGES--MAGIC--METAMORPHOSIS--METAPHYSIC--PSYCHOLOGY.

Claims of sorcerers--Savage scientific speculation--Theory of
causation--Credulity, except as to new religious ideas--"Post hoc,
ergo propter hoc"--Fundamental ideas of magic--Examples: incantations,
ghosts, spirits--Evidence of rank and other institutions in proof of
confusions of mind exhibited in magical beliefs.

"I mean eftsoons to have a fling at magicians for their abominable lies
and monstrous vanities."--PLINY, ap. Phil. Holland.

"Quoy de ceux qui naturellement se changent en loups, en juments, et
puis encores en hommes?"--MONTAIGNE, Apologie pour Raymond de Sebonde.

The second feature in the savage intellectual condition which we
promised to investigate was the belief in magic and sorcery. The world
and all the things in it being conceived of vaguely as sensible and
rational, are supposed to obey the commands of certain members of each
tribe, such as chiefs, jugglers, or conjurors. These conjurors, like
Zeus or Indra, can affect the weather, work miracles, assume what
shapes, animal, vegetable, or inorganic, they please, and can
metamorphose other persons into similar shapes. It has already been
shown that savage man has regarded all THINGS as PERSONS much on a level
with himself. It has now to be shown WHAT KIND OF PERSON HE CONCEIVES
HIMSELF TO BE. He does not look on men as civilised races regard them,
that is, as beings with strict limitations. On the other hand, he thinks
o