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116 is to consider it as based on the Association of Ideas, a faculty which lies at the very foundation of human reason, but in no small degree of human unreason also. Man, as yet in a low intellectual condition, having come to associate in thought those things which he found by experience to be connected in fact, proceeded erroneously to invert this action, and to conclude that association in thought must involve similar connexion in reality. He thus attempted to discover, to foretell, and to cause events by means of processes which we can now see to have only an ideal significance. By a vast mass of evidence from savage, barbaric, and civilized life, magic arts which have resulted from thus mistaking an ideal for a real connexion, may be clearly traced from the lower culture which they are of, to the higher culture which they are in. Such are the practices whereby a distant person is to be affected by acting on something closely associated with him — his property, clothes he has worn, and above all cuttings of his hair and nails. Not only do savages high and low like the Australians and Polynesians, and barbarians like the nations of Guinea, live in deadly terror of this spiteful craft — not only have the Parsis their sacred ritual prescribed for burying their cut hair and nails, lest demons and sorcerers should do mischief with them, but the fear of leaving such clippings and parings about lest their former owner should be harmed through them, has by no means died out of European folk-lore, and the German peasant, during the days between his child's birth and baptism, objects to lend anything out of the house, lest witchcraft should be worked through it on the yet unconsecrated baby. As the negro fetish-man, when his patient does not come in person, can