how that
its state was not identical with that of waking; when, in addition,
the sleeper awoke to give an account of visits to distant lands, from
which, as modern psychical investigations suggest, he may even
have brought back veridical details, the conclusion must have been
irresistible that in sleep something journeyed forth, which was not
the body. In a minor degree revival of memory during sleep and similar
phenomena of the sub-conscious life may have contributed to the
same result. Dreams are sometimes explained by savages as journeys
performed by the sleeper, sometimes as visits paid by other persons,
by animals or objects to him; hallucinations, possibly more frequent
in the lower stages of culture, must have contributed to fortify
this interpretation, and the animistic theory in general. Seeing the
phantasmic figures of friends at the moment when they were, whether
at the point of death or in good health, many miles distant, must have
led the savage irresistibly to the dualistic theory. But hallucinatory
figures, both in dreams and waking life, are not necessarily those of
the living; from the reappearance of dead friends or enemies primitive
man was inevitably led to the belief that there existed an incorporeal
part of man which survived the dissolution of the body. The soul was
conceived to be a facsimile of the body, sometimes no less material,
sometimes more subtle but yet material, sometimes altogether
impalpable and intangible.

_Animism and Eschatology_.--The psychological side of animism has
already been dealt with; almost equally important in primitive creeds
is the eschatological aspect. In many parts of the world it is held
that the human body is the seat of more than one soul; in the island
of Nias four are distinguished, the shadow and the intelligence, which
die with the body, a tutelary spirit, termed _begoe_, and a second
which is carried on the head. Similar ideas are found among the
Euahlayi of S.E. Australia, the Dakotas and many other tribes. Just as
in Europe the ghost of a dead person is held to haunt the churchyard
or the place of death, although more orthodox ideas may be held and
enunciated by the same person as to the nature of a future life,
so the savage, more consistently, assigns different abodes to the
multiple souls with which he credits man. Of the four souls of a
Dakota, one is held to stay with the corpse, another in the village,
a third goes into the air, while the fourth