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 observed in the barbarian of the predatory culture or in the sporting man of modern communities, the belief comprises at least two distinguishable elements,—which are to be taken as two different phases of the same fundamental habit of thought, or as the same psychological factor in two successive phases of its evolution. The fact that these two elements are successive phases of the same general line of growth of belief does not hinder their coexisting in the habits of thought of any given individual. The more primitive form (or the more archaic phase) is an incipient animistic belief, or an animistic sense of relations and things, that imputes a quasi-personal character to facts. To the archaic man all the obtrusive and obviously consequential objects and facts in his environment have a quasi-personal individuality. They are conceived to be possessed of volition, or rather of propensities, which enter into the complex of causes and affect events in an inscrutable manner. The sporting man's sense of luck and chance, or of fortuitous necessity, is an inarticulate or inchoate animism. It applies to objects and situations, often in a very vague way; but it is usually so far defined as to imply the possibility of propitiating, or of deceiving and cajoling, or otherwise disturbing the unfolding of propensities resident in the objects which constitute the apparatus and accessories of any game of skill or chance. There are few sporting men who are not in the habit of wearing charms or talismans to which more or less of efficacy is felt to belong. And the proportion is not much less of those who instinctively dread the