achieved by our own Aryan ancestors in the saying that "dreams go by
contraries." But the Zulu has not learned, nor had the primeval Aryan
learned, to disregard the utterances of the dream as being purely
subjective phenomena. To the mind as yet untouched by modern culture,
the visions seen and the voices heard in sleep possess as much objective
reality as the gestures and shouts of waking hours. When the savage
relates his dream, he tells how he SAW certain dogs, dead warriors,
or demons last night, the implication being that the things seen were
objects external to himself. As Mr. Spencer observes, "his rude language
fails to state the difference between seeing and dreaming that he saw,
doing and dreaming that he did. From this inadequacy of his language
it not only results that he cannot truly represent this difference to
others, but also that he cannot truly represent it to himself. Hence in
the absence of an alternative interpretation, his belief, and that of
those to whom he tells his adventures, is that his OTHER SELF has been
away and came back when he awoke. And this belief, which we find among
various existing savage tribes, we equally find in the traditions of the
early civilized races." [159]

Let us consider, for a moment, this assumption of the OTHER SELF, for
upon this is based the great mass of crude inference which constitutes
the primitive man's philosophy of nature. The hypothesis of the OTHER
SELF, which serves to account for the savage's wanderings during sleep
in strange lands and among strange people, serves also to account for
the presence in his dreams of parents, comrades, or enemies, known to be
dead and buried. The other self of the dreamer meets and converses with
the other selves of his dead brethren, joins with them in the hunt, or
sits down with them to the wild cannibal banquet. Thus arises the belief
in an ever-present world of souls or ghosts, a belief which the entire
experience of uncivilized man goes to strengthen and expand. The
existence of some tribe or tribes of savages wholly destitute of
religious belief has often been hastily asserted and as often called in
question. But there is no question that, while many savages are unable
to frame a conception so general as that of godhood, on the other hand
no tribe has ever been found so low in the scale of intelligence as
not to have framed the conception of ghosts or spiritual personalities,
capable of being angered, propitiated, or