Savages do not always regard a separable spirit as necessarily belonging even to human nature. Dr. Seligman writes that, among the Veddas, a few old men “were by no means confident that all men on their death became _yaku_” (veridical ghosts). Influential men and mediums would do so; but for the rest, at Godatalawa it was determined by experiment. The ordinary man was invoked soon after death, and desired to give good success in hunting; and if much game was then obtained, he had become a _yaka_.[155] Messrs. Spencer and Gillen tell us that, according to the Guanjis, a woman has no _moidna_ (spirit part).[156] Major C. H. Stigand says “the Masai have no belief in a future state for any but chiefs”; the common dead are not even buried, but merely thrown out into the bush.[157] Among the Omaha, though each person has a spirit that normally survives the body, still, a suicide ceases to exist.[158] In Tonga the souls of the lowest rank of the people (Tooas) died with their bodies.[159] The human spirit, then, is not necessarily believed to enter upon a life after death; still less is the spirit of an animal. On the other hand, it is held by many tribes that something inherent in weapons, utensils, food and other objects, a “soul” or soul-stuff, may be separable from them and go to Hades or serve as the food of spirits, although the things themselves are not regarded as having a spirit or intelligent life. § 2. PSYCHOLOGICAL ANIMISM Andrew Lang described savages as existing in “a confused frame of mind to which all things, animate and inanimate, ... seem on the same level of life, passion and reason.”[160] Children and other immature people are often supposed to be in the same condition. As to children, it is pointed out how deeply concerned they are about dolls and rocking-horses, how passionately they turn to strike a table after knocking their heads against it. But probably it is now admitted that impulsive retaliation, on a table or bramble or shirt-stud (not unknown to civilised men), implies not any belief in the malignity or sensitiveness of those objects. Animals behave in the same way. Th. Roosevelt reports that an elephant was seen to destroy in rage a thorn tree that had pricked its trunk;[161] and that in America he himself saw a bear that was burying a carcass, and lost hold of it and rolled over, strike it a savage whack, like a pettish child.[162] Moreover, in children, such behaviour is in large measure due to suggestion; inasmuch as the setting of them to beat the table, or what not, is an easy way of diverting them from their own pain. And, of course, the dealing with dolls, or rocking-horses, or walking-sticks, as if alive, is play. Such play involves intense imaginative belief, which, at first, is not clearly differentiated from earnest. But this stage corresponds with the play of the young of the higher animals, whilst they are still physically incapable of completing the preluded