was from the earliest times confounded with magic, which is only the primitive form of the conception of nature.  The Aryan rulers in India in ancient times believed that the savage races were autochthonic workers of magic who were able to assume any form they pleased.[14] The negro priests of fetish worship believe that they can pronounce on the disease without seeing the patient, by the aid of his garments or of anything which belongs to him.[15] The superstition of the evil eye recurs in Vedic India, as well as among many other peoples.  In the Rig-Veda the wife is exhorted not to look upon her husband with an evil eye.  There was the same belief among the ancient Greeks, and it is also found in the oculus fascinus of the Romans, and the German boeses Auge.  The early German Rito, or fever, was a spirit (Alb) which rode upon the sick man.  A passage in the Rig-Veda states that demons assume the form of an owl, cock, wolf, etc.[16] Such was the primitive attitude of the transfusion of individual psychical life into things, and consequently of general metamorphosis.  Kuhn identifies the Greek verb [Greek:  iaomai] with the Sanscrit yavayami, to avert, and in the Rig-Veda this verb is used in connection with amivae, disease; so that it was necessary to drive away the demon, as the cause of sickness.  A physician, according to the meaning of the old Sanscrit word, was the exorciser of disease, the man who fought with its demon.  We find the practice of incantations as a remedy for disease in use among the ancient Greeks, the Romans, and all European nations, as well as among savages in other parts of the world.

The objects and phenomena obvious to perception are therefore supposed by primitive man, as well as by animals, to be conscious subjects in virtue of their constitution, and of the innate character of sensation and intelligence.  So that the universal personification of the things and phenomena of nature, either vaguely, or in an animal form, is a fundamental and necessary fact, both in animals and in man; it is a spontaneous effect of the psychical faculty in its relations to the world.  We think that this truth cannot be controverted, and it will be still more clearly proved in the course of this work.

Such a fact, considered in its first manifestation and in the laws which originally govern it in animals, and in man as far as his animal nature is concerned, assumes a fresh aspect, and is of two-fold force when it is studied in man after he has begun to reason, that is, when his original psychical faculty is doubled.  The animation and personification of objects and phenomena by animals are always relative to those of the external world; that is, animals transfuse and project themselves into every form which really excites, affects, alarms, allures, or threatens them; and the spontaneous psychical faculty which such a vivifying process always produces necessarily remains within the sphere of their external perceptions and apprehensions.  In a word, they live in the midst of the objective nature, which they animate with consciousness and will, and their internal power is altogether absorbed in this external transformation.