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118 the course of civilization. Their common theory may be readily made out from a few typical cases, and thence applied confidently to the general mass. The Australian will observe the track of an insect near a grave, to ascertain the direction where the sorcerer is to be found, by whose craft the man died. The Zulu may be seen chewing a bit of wood, in order, by this symbolic act, to soften the heart of the man he wants to buy oxen from, or of the woman he wants for a wife. The Obi-man of West Africa makes his packet of grave-dust, blood, and bones, that this suggestive representation of death may bring his enemy to the grave. The Khond sets up the iron arrow of the War-god in a basket of rice, and judges from its standing upright that war must be kept up also, or from its falling that the quarrel may be let fall too; and when he tortures human victims sacrificed to the Earth-goddess, he rejoices to see them shed plentiful tears, which betoken copious showers to fall upon his land. These are fair examples of the symbolic magic of the lower races, and they are fully rivalled in superstitions which still hold their ground in Europe. With quaint simplicity, the German cottager declares that if a dog howls looking downward, it portends a death; but if upward, then a recovery from sickness. Locks must be opened and bolts drawn in a dying man's house, that his soul may not be held fast. The Hessian lad thinks that he may escape the conscription by carrying a baby-girl's cap in his pocket — a symbolic way of repudiating manhood. Modern Servians, dancing and singing, lead about a little girl dressed in leaves and flowers, and pour bowls of water over her to make the rain come. Sailors becalmed will sometimes