Miss Kingsley is here dealing specifically with West Africa, but her description applies in a general way to uncivilised people all over the world. There is much closer resemblance between the beliefs of uncivilised peoples than between civilised ones, because the conditions are much more alike. And under substantially identical conditions the human mind has everywhere reached substantially identical conclusions. The philosophy of the savage is simple, comprehensive, and, given the data, logical. He does not divide the world into the natural and the supernatural; it is all one. At most, he has only the seen and the unseen. The supernatural, as a distinct category, only appears when a definite knowledge of the natural has arisen to which it can be opposed. He has no such distinction as that of the material and the immaterial; so far as he thinks of these things, the invisible is only a finer form of the visible. Of one thing, however, he is perfectly convinced, and this is that he is at all times surrounded by a host of invisible agencies to which all occurrences are due, and with whom he must come to terms. Even death wears a different aspect to the primitive mind from that which it presents to the modern. To us death puts a sharp and abrupt termination to life. To the primitive mind death involves no such ending.[16] Death is no more of a break than is sleep; and at all times the conception of an annihilation of personality requires a marked degree of mental power. So with the savage--the 'dead' man simply goes on living. He may be incarnated in some natural object, or he may simply go on living as one of the innumerable company of tribal ghosts. But he remains a force to be reckoned with, and the need for dealing with these ghostly personages is one of the ever-present problems of primitive sociology, and brings us very near the beginnings of all religious beliefs and ceremonies--if it does not form their real starting-point. On one point all modern schools of anthropologists are agreed. This is that man's first conception of the supernatural--or what afterwards ranks as such--is derived from a purely mistaken interpretation of natural phenomena. In this they have returned to the standpoint of Hobbes, that "fear of things invisible" forms the "natural seed of religion." One source of origin of this belief in a supernatural world is certainly found in the phenomena of dreaming. To the savage his dreams are as real as his waking experiences. He does not _dream_ he goes to distant places; he goes there during his sleep. He does not _dream_ that people visit him; they actually come. If a West African wakes up in the morning with a tired, bruised feeling, this arises, as Miss Kingsley says, from his 'soul' having been out fighting and got ill-treated. The only philosophy of dreaming amongst savage races is that of the excursions and incursions of a 'soul' or double.