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306 disease, is a state common and held in honour among the very classes specially concerned with mythic idealism, and under its influence the barriers between sensation and imagination break utterly away. A North American Indian prophetess once related the story of her first vision: At her solitary fast at womanhood she fell into an ecstasy, and at the call of the spirits she went up to heaven by the path that leads to the opening of the sky; there she heard a voice, and, standing still, saw the figure of a man standing near the path, whose head was surrounded by a brilliant halo, and his breast was covered with squares; he said, 'Look at me, my name is Oshauwauegeeghick, the Bright Blue Sky!' Recording her experience afterwards in the rude picture-writing of her race, she painted this glorious spirit with the hieroglyphic horns of power and the brilliant halo round his head. We know enough of the Indian pictographs to guess how a fancy with these familiar details of the picture-language came into the poor excited creature's mind; but how far is our cold analysis from her utter belief that in vision she had really seen this bright being, this Red Indian Zeus. Far from being an isolated case, this is scarcely more than a fair example of the rule that any idea shaped and made current by mythic fancy, may at once acquire all the definiteness of fact. Even if to the first shaper it be no more than lively imagination, yet when it comes to be embodied in words and to pass from house to house, those who hear it become capable of the most intense belief that it may be seen in material shape, that it has been seen, that they themselves have seen it. The South African who believes in a god with a crooked leg sees him with a crooked leg in dreams and visions. In the time of Tacitus it was said, with a more poetic imagination, that in the far north of Scandinavia men might see the very forms of the gods and the rays streaming from their heads.