When practice has cooerdinated activity, and reflection distinguished places, animism proper arises. First the environment is felt as the soul's kindred; then its operations are fancied in terms dramatic and personal. The world becomes almost instinctively defined as a hegemony of spirits similar to man, with powers and passions like his, and directed for his destruction or conservation, but chiefly for their own glory and self-maintenance. The vast "pathetic fallacy" makes religion of the whole of life. It is at this point indistinguishable from science or ethics. It is, in fact, the pregnant matrix of all subsequent discourse about the universe. Its character is such that it becomes the determinating factor of human adaptations to the conditions imposed by the environment, by envisaging the enduring and efficacious elements among these conditions as persons. The satisfaction of felt needs is rendered thereby inevitably social; and in a like manner fear of their frustration cannot be unsocial. Life is conceived and acted out as a miraculous traffic with the universe; and the universe as a band of spirits who monopolize the good and make free gifts of evil, who can be feared, threatened, worshiped, scolded, wheedled, coaxed, bribed, deceived, enslaved, held in awe, and above all, used for the prosecution of desiderated ends and the fulfilment of instinctive desires. The first recorded cognized order is a moral order in which fragmentary feelings, instinctive impulsions, and spontaneous imaginings are hypostatized, ideas are identified with their causes, all the contents of the immature, sudden, primitive, blundering consciousness receive a vital figure and a proper name. So man makes himself more at home in the world without,--that world which enslaves the spirit so fearfully and with such strangeness, and which just as miraculously yields such ecstasy, such power, such unaccountable good! In this immediate sense the soul controls the world by becoming symbolic of it; it is the world's first language. It is, however, an inarticulate, blundering, incoherent thing and the cues which it furnishes to the nature of the environment are as often as not dangerous and misleading. When bows and arrows, crystals and caves, clouds and waters, dung and dew, mountains and trees, beasts and visions, are treated as chiefs and men must be treated, then the moral regimen initiated, taking little account of the barest real qualities manifested by these things, and attributing the maximum importance to the characters postulated and foreign, is successful neither in allaying evil nor in extending good. Its benefits are adventitious and its malfeasance constant. Food buried with the dead was food lost; blood smeared upon the bow to make it shoot better served only to make the hands unskilful by impeding their activity. Initiation, ceremony, sacrificial ritual, fasting, and isolation involved privations for which no adequate return was recovered, even by the