ated, but is influential in the construction of the unconscious
philosophy of the savage.

+886+. The methods of man's magical procedure follow these principles;
they are as various as the sequences that savage man thinks he
observes.[1537] Many of them are suggested by natural phenomena. Since
rain was observed to fall from the sky, it was held that in time of
drought it might be obtained by casting water into the air and letting
it fall, or by dipping a stone in water and letting it drip; in general,
by any process in which water falls on the ground. The wind might be
raised by ejecting air from the mouth (as by whistling). Or ordinary
human actions might be imitated: a stick thrown or pointed toward an
enemy, it was believed, would cause a spear to enter his body;[1538] a
hostile glance of the eye, indicating desire to inflict injury, might
carry ill luck.[1539] In such cases the fundamental conceptions are the
sympathy that comes from unity and the activity of the pervasive mana.
These conceptions are visible in procedures in which action on a part of
the human body, or on an image or picture of it, was supposed to reach
the body itself. The possession of a piece of the bone, skin, hair, or
nail of a man might enable one who had knowledge of superhuman laws and
processes to affect the man with sickness or even to cause his death.
Contact of objects naturally suggests their unity, but the sympathy
between them was not held to be dependent on contact; a man's bone
remained a part of him, however far it might be separated from him. A
dead body did not lose its virtues; the qualities of a dead warrior
might be acquired by eating his flesh. The mysterious unity of things
seems to have resided, in savage thought, in the omnipresent mana, a
force independent of human limitations. Not that there was a definite
theory on the subject, but something of this sort seems to be assumed in
the ideas and usages of many low tribes.[1540]

On the other hand, a magical effect may be set aside by magic. A sick
man, believing his sickness to be the work of a magician (the usual
savage theory of the cause of bodily ills), sends for another magician
to counteract the evil work; and a magician, failing to cure his
patient, ascribes his failure to the machinations of a powerful rival.
In all such cases the theory and the methods are the same; the magic
that cures is not different in principle (though it may differ in
details) from the magic