nted by M. Gaidoz. But it is obvious that the method
rests on a double hypothesis: first, that satisfactory evidence as to
the mental conditions of the lower and backward races is obtainable;
second, that the civilised races (however they began) either passed
through the savage state of thought and practice, or borrowed very
freely from people in that condition. These hypotheses have been
attacked by opponents; the trustworthiness of our evidence, especially,
has been assailed. By way of facilitating the course of the exposition
and of lessening the disturbing element of controversy, a reply to
the objections and a defence of the evidence has been relegated to an
Appendix.(1) Meanwhile we go on to examine the peculiar characteristics
of the mental condition of savages and of peoples in the lower and upper
barbarisms.

(1) Appendix B.

CHAPTER III. THE MENTAL CONDITION OF SAVAGES--CONFUSION WITH
NATURE--TOTEMISM.

The mental condition of savages the basis of the irrational element in
myth--Characteristics of that condition: (1) Confusion of all things
in an equality of presumed animation and intelligence; (2) Belief in
sorcery; (3) Spiritualism; (4) Curiosity; (5) Easy credulity and mental
indolence--The curiosity is satisfied, thanks to the credulity, by myths
in answer to all inquiries--Evidence for this--Mr. Tylor's opinion--Mr.
Im Thurn--Jesuit missionaries' Relations--Examples of confusion
between men, plants, beasts and other natural objects--Reports of
travellers--Evidence from institution of totemism--Definition of
totemism--Totemism in Australia, Africa, America, the Oceanic Islands,
India, North Asia--Conclusions: Totemism being found so widely
distributed, is a proof of the existence of that savage mental condition
in which no line is drawn between men and the other things in the world.
This confusion is one of the characteristics of myth in all races.

We set out to discover a stage of human intellectual development which
would necessarily produce the essential elements of myth. We think we
have found that stage in the condition of savagery. We now proceed to
array the evidence for the mental processes of savages. We intend to
demonstrate the existence in practical savage life of the ideas which
most surprise us when we find them in civilised sacred legends.

For the purposes of this inquiry, it is enough to select a few special
peculiarities of savage thought.

1. First we have that nebulous