fetichism wrapped up in the etymologies of these
Greek words. Catalepsy, katalhyis, a seizing of the body by some spirit
or demon, who holds it rigid. Ecstasy, ekstasis, a displacement or
removal of the soul from the body, into which the demon enters and
causes strange laughing, crying, or contortions. It is not metaphor, but
the literal belief ill a ghost-world, which has given rise to such
words as these, and to such expressions as "a man beside himself or
transported."]

[Footnote 163: Something akin to the savage's belief in the animation
of pictures may be seen in young children. I have often been asked by my
three-year-old boy, whether the dog in a certain picture would bite him
if he were to go near it; and I can remember that, in my own childhood,
when reading a book about insects, which had the formidable likeness of
a spider stamped on the centre of the cover, I was always uneasy lest
my finger should come in contact with the dreaded thing as I held the
book.]

[Footnote 164: Tylor, Primitive Culture, I. 394. "The Zulus hold that a
dead body can cast no shadow, because that appurtenance departed from
it at the close of life." Hardwick, Traditions, Superstitions, and
Folk-Lore, p. 123.]

[Footnote 165: Tylor, op. cit. I. 391.]

[Footnote 166: Harland and Wilkinson, Lancashire Folk-Lore, 1867, p.
210.]

[Footnote 167: Tylor, op. cit. II. 139.]

[Footnote 168: In Russia the souls of the dead are supposed to be
embodied in pigeons or crows. "Thus when the Deacon Theodore and his
three schismatic brethren were burnt in 1681, the souls of the martyrs,
as the 'Old Believers' affirm, appeared in the air as pigeons. In
Volhynia dead children are supposed to come back in the spring to their
native village under the semblance of swallows and other small birds,
and to seek by soft twittering or song to console their sorrowing
parents." Ralston, Songs of the Russian People, p. 118.]

[Footnote 169: Tylor, op. cit. I. 404.]

[Footnote 171: Tylor, op. cit. I. 407.]

[Footnote 172: Tylor, op. cit. I. 410. In the next stage of survival
this belief will take the shape that it is wrong to slam a door, no
reason being assigned; and in the succeeding stage, when the child asks
why it is naughty to slam a door, he will be told, because it is an
evidence of bad temper. Thus do old-world fancies disappear before the
inroads of the practical sense.]

[Footnote 173: Agassiz, Essay on Classification, pp. 97-99.]

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