her. They take literally the sense of the Rhodian swallow-song:--

The swallow hath come,
Bringing fair hours,
Bringing fair seasons,
On black back and white breast.(2)

(1) Shropshire Folk-Lore, by Miss Burne, iii. 401.

(2) Brinton, Myths of New World, p. 107.

Again, in the Pacific the people of one island always attribute
hurricanes to the machinations of the people of the nearest island to
windward. The wind comes from them; therefore (as their medicine-men can
notoriously influence the weather), they must have sent the wind. This
unneighbourly act is a casus belli, and through the whole of a group
of islands the banner of war, like the flag of freedom in Byron, flies
against the wind. The chief principle, then, of savage science is that
antecedence and consequence in time are the same as effect and cause.(1)
Again, savage science holds that LIKE AFFECTS LIKE, that you can injure
a man, for example, by injuring his effigy. On these principles the
savage explains the world to himself, and on these principles he tries
to subdue to himself the world. Now the putting of these principles into
practice is simply the exercise of art magic, 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.

(1) See account of Zuni metaphysics in chapter on American Divine 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 t