It is not hard to see how this would happen. A man's senses may mislead him. He sees the reflection of a bird in a pond. To his eyes it is a real bird. He touches it, HE PUTS IT TO THE TOUCH, and to his touch it is not a bird at all. It is real then, but surely not quite so real as a bird that you can touch. Again, he sees smoke. It is real to his eyes. He tries to grasp it, it vanishes. The wind touches him, but he cannot see it, which makes him feel uncanny. The most real thing is that which affects most senses and especially what affects the sense of touch. Apparently touch is the deepest down, most primitive, of senses. The rest are specialisations and complications. Primitive man has no formal rubric "optical delusion,"but he learns practically to distinguish between things that affect only one sense and things that affect two or more--if he did not he would not survive. But both classes of things are real to him. Percipi est esse.
So far, primitive man has made a real observation; there are things that appeal to one sense only. But very soon creeps in confusion fraught with disaster. He passes naturally enough, being economical of any mental effort, from what he really sees but cannot feel to what he thinks he sees, and gives to it the same secondary reality. He has dreams, visions, hallucinations, nightmares. He dreams that an enemy is beating him, and he wakes rubbing his head. Then further he remembers things; that is, for him, he sees them. A great chief died the other day and they buried him, but he sees him still in his mind, sees him in his war-paint, splendid, victorious. So the image of the past goes together with his dreams and visions to the making of this other less real, but still real world, his other-world of the supersensuous, the supernatural, a world, the outside existence of which, independent of himself, he never questions.
And, naturally enough, the future joins the past in this supersensuous world. He can hope, he can imagine, he can prophesy. And again the images of his hope are real; he sees them with that mind's eye which as yet he has not distinguished from his bodily eye. And so the supersensuous world grows and grows big with the invisible present, and big also with the past and the future, crowded with the ghosts of the dead and shadowed with oracles and portents. It is this supersensuous, supernatural world which is the eternity, the other-world, of primitive religion, not an endlessness of time, but a state removed from full sensuous reality, a world in which anything and everything may happen, a world peopled by demonic ancestors and liable to a splendid vagueness, to a "once upon a time-ness" denied to the present. It not unfrequently happens that people who know that the world nowadays obeys fixed laws have no difficulty in believing that six thousand years ago man was made direct from a lump of clay, and woman was made from one of man's superfluous ribs.
The fashioning of the supersensuous world comes out very clearly in primitive man's views about the soul and life after death. Herbert Spencer noted long ago the influence of dreams in forming a belief in immortality, but being very rational himself, he extended to primitive man a quite alien quality of rationality. Herbert Spencer argued that when a savage has a dream he seeks to account for it, and in so doing invents a spirit world.
The mistake here lies in the "seeks to account for it." (Primitive man, as Dr Beck observes, is not impelled by an Erkenntnisstrieb. Dr Beck says he has counted upwards of 30 of these mythological Triebe (tendencies) with which primitive man has been endowed.) Man is at first too busy LIVING to have any time for disinterested THINKING. He dreams a dream and it is real for him. He does not seek to account for it any more than for his hands and feet. He cannot distinguish between a CONception and a PERception, that is all. He remembers his ancestors or they appear to him in a dream;therefore they are alive still, but only as a rule to about the third generation. Then he remembers them no more and they cease to be.
Next as regards his own soul. He feels something within him, his life-power, his will to live, his power to act, his personality--whatever we like to call it. He cannot touch this thing that is himself, but it is real. His friend too is alive and one day he is dead; he cannot move, he cannot act. Well, something has gone that was his friend's self. He has stopped breathing. Was it his breath? or he is bleeding; is it his blood?
This life-power IS something; does it live in his heart or his lungs or his midriff? He did not see it go; perhaps it is like wind, an anima, a Geist, a ghost. But again it comes back in a dream, only looking shadowy; it is not the man's life, it is a thin copy of the man; it is an "image"(eidolon). It is like that shifting distorted thing that dogs the living man's footsteps in the sunshine; it is a "shade" (skia). (The two conceptions of the soul, as a life-essence, inseparable from the body, and as a separable phantom seem to occur in most primitive systems. They are distinct conceptions but are inextricably blended in savage thought. The two notions Korperseele and Psyche have been very fully discussed in Wundt's "Volkerpsychologie" II. pages 1-142, Leipzig, 1900.)Ghosts and sprites, ancestor worship, the soul, oracles, prophecy; all these elements of the primitive supersensuous world we willingly admit to be the proper material of religion; but other elements are more surprising;such are class-names, abstract ideas, numbers, geometrical figures. We do not nowadays think of these as of religious content, but to primitive men they were all part of the furniture of his supernatural world.
