explanation of its existence. Only that which arouses his emotion and calls forth particularly fear and terror comes to be an object of magical and demoniacal belief. The primitive level of mythological thought differs from the more developed stage in also another respect. In the former case, the phenomena that are most apt to arouse ideas of magic and of demons are those that concern man himself and that arouse fear and terror. But here again death and sickness are of greatest importance. True, a thunderstorm may occasionally find a place in the nexus of magical ideas, or an eclipse of the sun, or some other natural phenomenon--and this occurs the more readily according as the phenomenon is the more unusual and striking. The regularly recurring features of the primitive myth, however, have their source in the immediate environment and in the facts of personal experience, in fear and terror. Thus, it is not intelligence nor reflection as to the origin and interconnection of phenomena that gives rise to mythological thinking, but emotion; ideas are only the material which the latter elaborates. The idea of a corporeal soul, present in the corpse yet also capable of abandoning it and of becoming a dangerous demon, is a creation of the emotion of fear. The demons who possess the sick man and cause his death, or who depart from him in convalescence, are products of emotion. They are supersensible, as is the soul, because they are born purely of emotion. Nevertheless, they always tend to assume a sensible nature, being imaged either as men, or as external things, such as animals, plants, weapons, and implements. Only in the course of later development are the demons themselves equipped with relatively permanent qualities that differ from the characteristics of the vehicles in which they are regarded as embodied.