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286 with her doll, 'se figurer que quelque chose est quelqu'un;' and the way in which this childlike theory has to be unlearnt in the course of education shows how primitive it is. Even among full-grown civilized Europeans, as Mr. Grote appositely remarks, 'The force of momentary passion will often suffice to supersede the acquired habit, and even an intelligent man may be impelled in a moment of agonizing pain to kick or beat the lifeless object from which he has suffered.' In such matters the savage mind well represents the childish stage. The wild native of Brazil would bite the stone he stumbled over, or the arrow that had wounded him. Such a mental condition may be traced along the course of history, not merely in impulsive habit, but in formally enacted law. The rude Kukis of Southern Asia were very scrupulous in carrying out their simple law of vengeance, life for life; if a tiger killed a Kuki, his family were in disgrace till they had retaliated by killing and eating this tiger, or another; but further, if a man was killed by a fall from a tree, his relatives would take their revenge by cutting the tree down, and scattering it in chips. A modern king of Cochin-China, when one of his ships sailed badly, used to put it in the pillory as he would any other criminal. In classical times, the stories of Xerxes flogging the Hellespont and Cyrus draining the Gyndes occur as cases in point, but one of the regular Athenian legal proceedings is a yet more striking relic. A court of justice was held at the Prytaneum, to try any inanimate object, such as an axe or a piece of wood or stone, which had caused the death of anyone without proved human agency, and this wood or stone, if condemned, was in solemn form cast beyond the border. The spirit of this remarkable procedure reappears in the old English law (repealed within the last reign), whereby not