that miracles can be wrought by virtue of physical correspondances, by like acting on like, by the part affecting the whole, and so forth, we may go on to the magical results produced by the aid of spirits. These may be either spirits of the dead or spiritual essences that never animated mortal men. Savage magic or science rests partly on the belief that the world is peopled by a "choir invisible," or rather by a choir only occasionally visible to certain gifted people, sorcerers and diviners. An enormous amount of evidence to prove the existence of these tenets has been collected by Mr. Tylor, and is accessible to all in the chapters on "Animism" in his Primitive Culture. It is not our business here to account for the universality of the belief in spirits. Mr. Tylor, following Lucretius and Homer, derives the belief from the reasonings of early men on the phenomena of dreams, fainting, shadows, visions caused by narcotics, death, and other facts which suggest the hypothesis of a separable life apart from the bodily organism. It would scarcely be fair not to add that the kind of "facts" investigated by the Psychical Society—such "facts" as the appearance of men at the moment of death in places remote from the scene of their decease, with such real or delusive experiences as the noises and visions in haunted houses—are familiar to savages. Without discussing these obscure matters, it may be said that they influence the thoughts even of some scientifically trained and civilised men. It is natural, therefore, that they should strongly sway the credulous imagination of backward races, in which they originate or confirm
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