“Because this force is continuous with my own consciousness, it is, as it were, a reservoir to which I have access, and from which I can absorb superhuman power to reinforce and enhance my own. This is its positive aspect—in so far as this power is not myself and greater than myself, it is a moral and restraining force, which can and does impose upon the individual the necessity of observing the uniform behaviour of the group.” This writer makes group consciousness the source of both morality and religion. “The collective consciousness is also immanent in the individual himself, forming within him that unreasoning impulse called conscience, which like a traitor within the gates, acknowledges from within the obligation to obey that other and much larger part of the collective consciousness which lies outside. Small wonder that obedience is absolute in primitive man, whose individuality is still restricted to a comparatively small field, while all the higher levels of mentality are occupied by this overpowering force[36].” The first religious idea is that of “this collective consciousness, the only moral power which can come to be felt as imposed from without.” And Cornford goes yet further and makes of the group self-consciousness the source of magic as well as of religion and morality. This primary reservoir of super-individual power splits, he says, into two pools, human and non-human; the former is magic power, the latter is divine power. On this I would comment as follows. Although Cornford is right in insisting upon the large influence of group consciousness, he is wrong, I think, in underestimating individuality. He does not go so far as some writers who suggest that group self-consciousness actually precedes individual self-consciousness, but he says of individual self-consciousness that it is but very faint in savages. I am more inclined to agree with Lotze, who in a famous passage asserted that even the crushed worm is in an obscure way aware of itself and its pain as set over against the world. Many facts of savage behaviour forbid us to accept the extreme view that denies them individual self-consciousness—individual names, secret names, private property, private rites, religious and magical, individual revenge, jealousy, running _amok_, leadership, self-assertion, pride, vanity, competition in games of skill and in technical and artistic achievement. The flourishing of these and many other such things in primitive communities reveals clearly enough to the unbiassed observer in the field the effective presence of individual self-consciousness in the savage mind. In this connexion I may refer to two pieces of evidence bearing very directly on the question reported by Dr C. Hose and myself. Among the Sea-Dayaks or Ibans of Borneo we discovered the prevalence of the belief in the ‘nyarong’ or private ‘spirit helper,’ some spiritual or animated individual power which a fortunate individual here and there finds