Ordinarily the lower animal, the child, the savage, and the primitive man do not realize this truth. Under the pressure of imperious practical necessities they recognize with sufficient accuracy the difference between the animate and the inanimate. They do not take the further step of seeing that there is animation in the so-called inanimate. Sense and volition are not habitually attributed by them to inanimate objects. Much less do they assume, as we are sometimes told, the presence in them of a conscious agent not visible to the senses. There are, however, exceptions to this rule. Some of these are simple mistakes. I have known a dog take a doll for a living person, and only discover his error after close examination and long consideration. A large stone-ware image of the Buddhist Saint Daruma, of stern aspect, which stood in my garden in Tōkiō, caused unmistakable alarm to stray dogs who unexpectedly found themselves face to face with it. Children sometimes beat inanimate objects by which they have been hurt, and savages have been known to regard a watch as a living being. A second exception is the case of conscious make-believe, of which we may observe instances in the play of children, and even of the lower animals. Errors and fancies of this kind do not constitute religion, though they may prepare the way for it. A time comes, however, when some savage or primitive man, gifted beyond his fellows, arrives at a partial and hesitating recognition of the truth that with the energies of nature there really goes something of the same kind that he is conscious of in himself, and has learned to recognize in his fellow beings--namely, sense and will. He sees the sun move across the heavens, diffusing light and warmth, and says to himself, "He is alive." With the intellectual perception there is associated emotion. He feels that the sun is kind to him, and bows his head as he would to his chief, partly to express his thanks and partly in order that others may share his thoughts and feelings. This is religion. It comprises the three elements of thought, emotion, and action. Religion is at first exceptional. Every primitive man is not a seer or maker of religious myth. His ordinary attitude towards the powers of nature is that of the Chinaman, who thought that the moon was "all the same lamp pigeon." He is an unconscious Agnostic, and knows nothing of volition in the inanimate world.