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 who were above such tricks as were attributed to them. But it suited the purpose or the business of those who made their living out of the superstitions of the people to pretend to trace their practices to universally revered heroes of a dim past.

Not that the whole of the magical rites associated with the art of healing were based on conscious fraud. The beliefs of savage or untutored races in demons which cause diseases is natural, it may almost be said reasonable. What more natural when they see one of their tribe seized with an epileptic fit than to assume the presence of an invisible foe? Or if a contagious plague or smallpox or fever attacks their village, is it not an inevitable conclusion that angry spirits have attacked the tribe, perhaps for some unknown offence? From such a basis the idea of sacrifice to the avenging fiend follows obviously. In some parts of China if a person accidentally kicks a stone and soon afterwards falls ill the relatives go to that stone and offer fruit, wine, or other treasures, and it may be that the patient recovers. In that case the efficacy of the treatment is demonstrated, and only those who do not desire to believe will question it; if the patient should die the proof is not less conclusive of the demon's malignity.

In some primitive peoples, among the New Zealand natives, for example, it is believed that a separate demon exists for each distinct disease; one for ague, one for epilepsy, one for toothache, and so forth. This too, seems reasonable. Each of those demons has something which will please or frighten him. So amulets, talismans, charms come into use. The North American Indians, however, generally attribute all disease to one evil spirit only. Consequently, their treatment of all complaints is the same.