[24] Similarly Dilthey, Erlebnis und Dichtung, 1906, p. 153 fol.;—“Ist so die Einbildungskraft in Mythos und Götterglauben, zunächst gebunden an das Bedürfnis des Lebens, so sondert sie sich doch allmählich im Verlauf der Kultur von den religiösen Zweckbeziehungen und erhebt jene zweite Welt zu einer unabhängigen Bedeutsamkeit”—like Homer, Dante, etc. See note 20, close, and Encyc. Brit., Lycanthropy:—“Insane delusions must reflect the usages and beliefs of contemporaneous society.” [25] Notes 20, 21 and 27. Primitive man was face to face with animal foes, and had to conquer them or be destroyed. The werewolf superstition in Europe arose probably while the Greeks, Romans, Kelts and Germanic peoples were still in contact with each other, if not in the original Indo-Germanic home, for they all have the superstition (unless, as above, we prefer to regard the belief as arising in various localities in process of psychical development under similar conditions; namely, when people still lived principally by the chase.[26]) Probably the primitive Indo-European man before and at the time of the origin of the werewolf superstition, was almost helpless in the presence of inexorable nature. This was before he used metal for weapons. The great business of life was to secure food. Food was furnished from three sources, roots, berries, animals, and the most important of these was animals.[27] Without efficient weapons, it was difficult to kill an animal of any size, in fact the assailant was likely himself to be killed. Yet primitive man had to learn to master the brute foe. Soon he no longer crouched in sheltered places and avoided the enemy, but began to watch and study it, to learn its habits, to learn what certain animals would do under certain circumstances, to learn what would frighten them away or what would lure them on. So at least the large animals were to early man a constant cause of fear and source of danger; yet it was necessary to have their flesh for food and their skins for clothing.[28] [26] See note 15.