Probably as long as animal form, partial or entire, was assumed merely for decoys and sport (early dancing),[37] for peaceful purposes therefore, such people having whole or partial animal shape were not regarded as harmful to man,[38] just as wise women began to pass for witches only when with their art they did evil.[39] A similar development can be traced in the case of masks.[40] It was some time before man could cope with food- and clothing-furnishing animals that were dangerous to life, though these are the ones he first studied;[41] and we cannot presuppose that he disguised to represent them until he could cope with them, since the original purpose of the disguise was to secure food and clothing. Thus far then we see whole or partial disguise as animals used to secure _food_ and _clothing_ when acting as decoys to lure animals; and in _dancing_.[42] [37] Similarly in the use of masks (see note 57). See Wundt, Völkerpsychologie II. i. 412 fol., and in regard to this Zeitschrift für deutsche Philologie, XXXVIII. 1906, ss. 558-568:—“Der maskierte mensch ist der ekstatische Mensch. Mit dem anlegen der maske versetzt er sich in ekstase, fühlt er sich in fremde lebensvorgänge ein, eignet er sich das wesen an, mit dem er sich durch die maske identificiert.” Für den naiven menschen, wie für das kind, ist die maske durchaus nicht blosser schein, sondern wirkender charakter. Der augenblickstanz wurde zum zaubertanz. Die naturvölker verwenden ihre masken nur bei den feierlich-ernsten zaubertänzen, nicht zu ihrer burlesken mimik; die tänzer sind in Tiermasken, etc. [38] Amongst American Indians for example a man transformed into a bear and vice versa is usually regarded as benevolent (Ethn. Rep. 1880-81, p. 83). See, also, Grimm, Teutonic Mythology, III. 1097:—In Norse accounts also we find transformation into a bear, for the bear was regarded as rational and was esteemed. [39] Note 84. [40] See note 57a. [41] Notes 27 and 42.