But this takes us to the second and still more interesting part of _The Making of Religion_, which we shall have to discuss in the next section. At present we only wish to insist that it is a mistake to assume that because savages and children are, when compared with ourselves, so little, therefore their thoughts and ideas can be understood with little difficulty. Contrariwise, as the apparent difference in life and language is greater, the deeper and more patient investigation will it need to detect that radical sameness of mental and moral constitution which binds men together far more than diversity of education and environment can ever separate them. It is, therefore, exceedingly unlikely that either the child or the savage should, by failing to distinguish between dream and reality, introduce into his whole life that incoherence which is just the distinguishing characteristic of dreaming and lunacy. And, as a fact, do we really find the savage as depressed, on waking, by a dreamt-of calamity as by a real one; or as elated after a visionary scalping of foes as after a real victory? Does he on waking look for the said scalps among his collection of trophies, and is he perplexed and incensed at not finding them? Even if, like ourselves, he has occasionally a very vivid and coherent dream reconcilable with his waking circumstances, will he not judge of it by the vast majority of his dreams which are palpable illusions, and not by the few exceptional cases? If at times we ourselves doubt whether we witnessed something or dreamt it, yet we do so not because the seeming fact is one which makes for the existence of another world of a different order to this, but for the very contrary reason. If the savage only dreamt of the dead, he might find in this an evidence of their survival, but he dreams far more often of the living, and that, with circumstances which make the illusion manifest on waking. Seeing the awe and terror which all men have of the supernatural region, we ought, on the animistic hypothesis, to find among savages a great reluctance to go to bed--"to sleep! Perchance to dream--aye, there's the rub!" But we do not. Finally, just as the Chinese, who are supposed to mistake epilepsy for possession, have, unfortunately for the supposition, got two distinct words for the two phenomena, so it will doubtless be found that there is no savage who has not some word to express illusion; or whose language does not prove that he knows dreams are but dreams. We may well doubt if even animals on waking are affected by their dreams as by realities, or if a dog ever bit a man for a kick received in a dream. In short the dream-theory of souls is plausible only in the gross, but melts away under closer examination bit by bit.