We have now to demonstrate the existence in the savage intellect of the various ideas and habits which we have described, and out of which mythology springs. First, we have to show that "a nebulous and confused state of mind, to which all things, animate or inanimate, human, animal, vegetable or inorganic, seem on the same level of life, passion and reason," does really exist.(1) The existence of this condition of the intellect will be demonstrated first on the evidence of the statements of civilised observers, next on the evidence of the savage institutions in which it is embodied. (1) Creuzer and Guigniaut, vol. i. p. 111. The opinion of Mr. Tylor is naturally of great value, as it is formed on as wide an acquaintance with the views of the lower races as any inquirers can hope to possess. Mr. Tylor observes: "We have to inform ourselves of the savage man's idea, which is very different from the civilised man's, of the nature of the lower animals.... The sense of an absolute psychical distinction between man and beast, so prevalent in the civilised world, is hardly to be found among the lower races."(1) The universal attribution of "souls" to all things--the theory known as "Animism"--is another proof that the savage draws no hard and fast line between man and the other things in the world. The notion of the Italian country-people, that cruelty to an animal does not matter because it is not a "Christian," has no parallel in the philosophy of the savage, to whom all objects seem to have souls, just as men have. Mr. Im Thurn found the absence of any sense of a difference between man and nature a characteristic of his native companions in Guiana. "The very phrase, 'Men and other animals,' or even, as it is often expressed, 'Men and animals,' based as it is on the superiority which civilised man feels over other animals, expresses a dichotomy which is in no way recognised by the Indian.... It is therefore most important to realise how comparatively small really is the difference between men in a state of savagery and other animals, and how completely even such difference as exists escapes the notice of savage men... It is not, therefore, too much to say that, according to the view of the Indians, other animals differ from men only in bodily form and in their various degrees of strength; in spirit they do not differ at all."(2) The Indian's notion of the life of plants and stones is on the same level of unreason, as we moderns reckon reason. He believes in the spirits of rocks and stones, undeterred by the absence of motion in these objects. "Not only many rocks, but also many waterfalls, streams, and indeed material objects of every sort, are supposed each to consist of a body and a spirit, as does man."(3) It is not our business to ask here how men came by the belief in universal animation. That belief is gradually withdrawn, distinctions are gradually introduced, as civilisation and knowledge advance. It is