an art to which nothing seems impossible. The belief that his Shamans or medicine-men practise this art is universal among savages. It seriously affects their conduct, and is reflected in their myths.
The one general rule which governs all magical reasoning is, that casual connection in thought is equivalent to causative connection in fact. Like suggests like to human thought by association of ideas; wherefore like influences like, or produces analogous effects in practice. Any object once in a man's possession, especially his hair or his nails, is supposed to be capable of being used against him by a sorcerer. The part suggests the whole. A lock of a man's hair was part of the man; to destroy the hair is to destroy its former owner. Again, whatever event follows another in time suggests it, and may have been caused by it. Accompanying these ideas is the belief that nature is peopled by invisible spiritual powers, over which magicians and sorcerers possess influence. The magic of the lower races chiefly turns on these two beliefs. First, "man having come to associate in thought those things which he found by experience to be connected in fact, proceeded erroneously to invert their action, and to conclude that association in thought must involve similar connection in reality. He thus attempted to discover, to foretell, and to cause events, by means of processes which we now see to have only an ideal significance."[1] Secondly, man endeavoured to make disembodied spirits of the dead, or any other spirits, others obedient to his will. Savage philosophy pre-
- ↑ Primitive Culture, i. 14.
