Prof. Wundt holds that the idea of the soul is older than Magic and has three principal sources: (1) the gebundene Seele, or Körperseele (consciousness as an attribute of the body), is immediately given, without the need of any reflection, as a result of perception-associations; for thinking, feeling and willing are constant elements of a living body.[261] The influence of this idea is seen in the practices of making offerings to the dead at their tombs, of preserving the body itself, of treating the blood and various parts of the body as vehicles of the soul, the use of hair and nail-parings in sorcery, and so forth. By contact, this soul can be transfused into other things. But the freie Seele, a being differing from and opposed to the body, is suggested (2) by breath and by the cessation of the body’s living functions with the last breath—the Hauchseele; and also (3) by dreams and visions—the Schattenseele. This third conception gradually subordinates the other two, and has the chief part in the development of Animism and Mythology.[262] As to sorcery (Zauber), it is, at first, always attributed to the human will; inasmuch as this is the original type of causation. Ordinary events raise no question of causes for the Naturmensch; but only extraordinary occurrences do so, such as sickness and death. Even pain or death from wounds is a matter of course, for the antecedents are visible to him; but pain or death from sickness has no such customary antecedent; so to explain them he imagines an enemy who can operate at a distance by sorcery. Sorcery he conceives of as an operation of one soul upon another; either directly, or indirectly by various appliances, such as pantomimic injury by means of an image. Pantomime is at first believed to affect the victim’s soul, and so to cause sickness in his body; but the oftener such rites are repeated, the more the intervention of the soul is obscured. For in many-linked associations, especially where the first and last links stand as means and end, the middle links are apt to disappear; and since these are, in this case, ideas about the soul, there remains, after their loss, the indefinite idea of some incomprehensible action at a distance by means of the pantomime: it is then no longer Sorcery but Magic. Similarly, a fetich, or a talisman or amulet (which differs from a fetich only in not being the object of a cult), originally owes its power to an indwelling spirit, but may degenerate into a magical object.[263] Magic, therefore, is always derivative and secondary; and Animism is entirely independent of Magic.[264]