hand to the rites of witchcraft wherein the wizard is said to make a figure of a man, call it by his name, and then transfix it with nails or thorns, or burn it, with the object of causing pain and ultimately death to the person represented. Nor is a very different process of thought discernible in the belief that by eating human or other flesh the spirit (or at any rate some of the spiritual qualities) formerly animating it can be transferred to the eater. So a brave enemy is devoured in the hope of acquiring his bravery; and a pregnant woman is denied the flesh of hares and other animals whose qualities it is undesirable her children should have.
To minds guiltless of inductive reasoning an accidental coincidence is a sure proof of cause and effect. Travellers' tales are full of examples of misfortunes quite beyond foresight or control, but attributed by the savages among whom the narrators have sojourned to some perfectly innocent act on their part, or merely to their presence, or to some strange article of their equipment. Occasionally the anger of the gods is aroused by these things; and missionaries, in particular, have suffered much on this account. But sometimes a more direct causation is imagined, though it is probably not always easy to distinguish the two cases. Omens also are founded upon accidental coincidences. The most lively imagination may fail to trace cause and effect between the meeting of a magpie at setting out and a fruitless errand following, or between a certain condition of the entrails of an animal sacrificed and a victory or defeat thereafter. But the imagination is not to be beaten thus. If the magpie did not cause failure, at all events it foretold it; and the look of the entrails was an omen of the gain or loss of the battle.
Again, a merely fanciful resemblance is a sufficient association to establish actual connection. Why do the Bushmen kindle great fires in time of drought, if not because of the similarity in appearance between smoke
