sudden death (supposed to be hereditary), riches or poverty, wisdom or foolishness, are of subsidiary importance.
The same idea of a materialized emotion is illustrated by a practice common near Yamaguchi. In order to drive away certain destructive insects from the rice-fields a straw figure, made to resemble a cavalry soldier, is led round in stately procession, and finally flung into the sea. This figure represents the leader of some fugitives from a battle who hid in these fields, but were pursued and slain there. The noxious insects are their materialized resentment at this fate.
The principles of sympathetic and imitative magic, so copiously illustrated in 'The Golden Bough,' are not applicable to all magical procedures. Many defy specific explanation, and are possibly the result of some chance association of ideas no longer traceable, or of a mistaken empiricism. Post hoc, ergo propter hoc is responsible for much that is called magic.
The description of magic in Hastings's 'Dictionary of the Bible' as a "means of binding superhuman powers, either to restrain them from injuring oneself, or to constrain them to injure others and put them under a spell, or to reveal what to mortal man was unknown," scarcely applies at all to Japanese magic. I have not met with any mention in the older literature of pacts with demons or the coercion of spirits.
The Symbol in Magic.—In Japan, as in other countries, magic makes great use of the Symbol, the Talisman, and the Formula, spoken or written. This seems to depend on the more general notion that things which are associated in thought must have also a direct physical influence on each other, of which a familiar example among ourselves is the objection to receive a knife as a present, because it might cut the friendship between the giver and receiver. Possibly this association of the subjective with the objective (in Dr. Tylor's words "mistaking an ideal for a real con-
