We are driven, therefore, to rest the argument upon the psychological conditions of such beliefs. Is the nature of the human mind, so far as we can interpret it at the savage level, such that the belief in Animism necessarily precedes and (later) gives rise to the belief in Magic; or is it possible to indicate conditions that may independently give rise to Magic? According to Prof. Wundt, as I have said, Sorcery precedes Magic and, at first, is always attributed to human volition, because this is the original type of causation. Contrary to Hume’s doctrine (he says), the ordinary course of events does not excite in the savage the idea of causation, or the need of explanation. Customary series of events belong to those matter-of-course properties of things which he, eben wegen ihrer Regelmässigkeit, unmöglich hinweg denken kann.[265] It is the unusual occurrences—accidents, storms, drought (where rain is much desired) and especially sickness and death—that awaken in him the need of causal explanation. He is accustomed to pain from wounds, where he sees the conditions on which they always follow; but the pain of disease has no such antecedents, and he supplies the gap in routine by free associations, imagining that this pain also must be the work of some enemy. For in the regular course of events there is for him only one region in which an effect appears notwendig verknüpft mit dem Vorausgehende: namely, that of his own voluntary actions. The connexion is, indeed, only a matter of fact; but it includes the sensations and feelings of his own power über den Eintritt des Ereignisses. This, as Berkeley saw (says Prof. Wundt), is the true origin of the notion of causality; though the true principle of causality requires the elimination of this subjective ground of its origin.[266]