It　moves　to　the　south　because　of　the　cold　which　drives　it　into
  the　warm　parts　of　the　heavens　over　Libya。　　Or　listen　to　Saint
  Augustine's　speculations：　　〃Who　gave　to　chaff　such　power　to
  freeze　that　it　preserves　snow　buried　under　it；　and　such　power　to
  warm　that　it　ripens　green　fruit？　　Who　can　explain　the　strange
  properties　of　fire　itself；　which　blackens　all　that　it　burns；
  though　itself　bright；　and　which；　though　of　the　most　beautiful
  colors；　discolors　almost　all　that　it　touches　and　feeds　upon；　and
  turns　blazing　fuel　into　grimy　cinders？　。　。　。　Then　what　wonderful
  properties　do　we　find　in　charcoal；　which　is　so　brittle　that　a
  light　tap　breaks　it；　and　a　slight　pressure　pulverizes　it；　and　yet
  is　so　strong　that　no　moisture　rots　it；　nor　any　time　causes　it　to
  decay。〃　　City　of　God；　book　xxi；　ch。　iv。
  Such　aspects　of　things　as　these；　their　naturalness　and
  unnaturalness　the　sympathies　and　antipathies　of　their　superficial
  qualities；　their　eccentricities；　their　brightness　and　strength
  and　destructiveness；　were　inevitably　the　ways　in　which　they
  originally　fastened　our　attention。
  If　you　open　early　medical　books；　you　will　find　sympathetic　magic
  invoked　on　every　page。　　Take；　for　example；　the　famous　vulnerary
  ointment　attributed　to　Paracelsus。　　For　this　there　were　a　variety
  of　receipts；　including　usually　human　fat；　the　fat　of　either　a
  bull；　a　wild　boar；　or　a　bear；　powdered　earthworms；　the　usnia；　or
  mossy　growth　on　the　weathered　skull　of　a　hanged　criminal；　and
  other　materials　equally　unpleasantthe　whole　prepared　under　the
  planet　Venus　if　possible；　but　never　under　Mars　or　Saturn。　　Then；
  if　a　splinter　of　wood；　dipped　in　the　patient's　blood；　or　the
  bloodstained　weapon　that　wounded　him；　be　immersed　in　this
  ointment；　the　wound　itself　being　tightly　bound　up；　the　latter
  infallibly　gets　wellI　quote　now　Van　Helmont's　accountfor　the
  blood　on　the　weapon　or　splinter；　containing　in　it　the　spirit　of
  the　wounded　man；　is　roused　to　active　excitement　by　the　contact　of
  the　ointment；　whence　there　results　to　it　a　full　commission　or
  power　to　cure　its　cousin…german　the　blood　in　the　patient's　body。
  This　it　does　by　sucking　out　the　dolorous　and　exotic　impression
  from　the　wounded　part。　　But　to　do　this　it　has　to　implore　the　aid
  of　the　bull's　fat；　and　other　portions　of　the　unguent。　　The　reason
  why　bull's　fat　is　so　powerful　is　that　the　bull　at　the　time　of
  slaughter　is　full　of　secret　reluctancy　and　vindictive　murmurs；
  and　therefore　dies　with　a　higher　flame　of　revenge　about　him　than
  any　other　animal。　　And　thus　we　have　made　it　out；　says　this
  author；　that　the　admirable　efficacy　of　the　ointment　ought　to　be
  imputed；　not　to　any　auxiliary　concurrence　of　Satan；　but　simply　to
  the　energy　of　the　posthumous　character　of　Revenge　remaining
  firmly　impressed　upon　the　blood　and　concreted　fat　in　the　unguent。
  J。　B。　Van　Helmont：　　A　Ternary　of　Paradoxes；　translated　by　Walter
  Charleton；　London；　1650。I　much　abridge　the　original　in　my
  citations。
  The　author　goes　on　to　prove　by　the　analogy　of　many　other　natural
  facts　that　this　sympathetic　action　between　things　at　a　distance
  is　the　true　rationale　of　the　case。　　〃If；〃　he　says；　〃the　heart　of
  a　horse　slain　by　a　witch；　taken　out　of　the　yet　reeking　carcase；
  be　impaled　upon　an　arrow　and　roasted；　immediately　the　whole　witch
  becomes　tormented　with　the　insufferable　pains　and　cruelty　of　the
  fire；　which　could　by　no　means　happen　unless　there　preceded　a
  conjunction　of　the　spirit　of　the　witch　with　the　spirit　of　the
  horse。　　In　the　reeking　and　yet　panting　heart；　the　spirit　of　the
  witch　is　kept　captive；　and　the　retreat　of　it　prevented　by　the
  arrow　transfixed。　　Similarly　hath　not　many　a　murdered　carcase　at
  the　coroner's　inquest　suffered　a　fresh　haemorrhage　or　cruentation
  at　the　presence　of　the　assassin？the　blood　being；　as　in　a
  furious　fit　of　anger；　enraged　and　agitated　by　the　impress　of
  revenge　conceived　against　the　murderer；　at　the　instant　of　the
  soul's　compulsive　exile　from　the　body。　　So；　if　you　have　dropsy；
  gout；　or　jaundice；　by　including　some　of　your　warm　blood　in　the
  shell　and　white　of　an　egg；　which；　exposed　to　a　gentle　heat；　and
  mixed　with　a　bait　of　flesh；　you　shall　give　to　a　hungry　dog　or
  hog；　the　disease　shall　instantly　pass　from　you　into　the　animal；
  and　leave　you　entirely。　　And　similarly　again；　if　you　burn　some　of
  the　milk　either　of　a　cow　or　of　a　woman；　the　gland　from　which　it
  issued　will　dry　up。　　A　gentleman　at　Brussels　had　his　nose　mowed
  off　in　a　combat；　but　the　celebrated　surgeon　Tagliacozzus　digged　a
  new　nose　for　him　out　of　the　skin　of　the　arm　of　a　porter　at
  Bologna。　　About　thirteen　months　after　his　return　to　his　own
  country；　the　engrafted　nose　grew　cold；　putrefied；　and　in　a　few
  days　dropped　off；　and　it　was　then　discovered　that　the　porter　had
  expired；　near　about　the　same　punctilio　of　time。　　There　are　still
  at　Brussels　eye…witnesses　of　this　occurrence；〃　says　Van　Helmont；
  and　adds；　〃I　pray　what　is　there　in　this　of　superstition　or　of
  exalted　imagination？〃
  Modern　mind…cure　literaturethe　works　of　Prentice　Mulford；　for
  exampleis　full　of　sympathetic　magic。
  How　indeed　could　it　be　otherwise？　　The　extraordinary　value；　for
  explanation　and　prevision；　of　those　mathematical　and　mechanical
  modes　of　conception　which　science　uses；　was　a　result　that　could
  not　possibly　have　been　expected　in　advance。　　Weight；　movement；
  velocity；　direction；　position；　what　thin；　pallid；　uninteresting
  ideas！　　How　could　the　richer　animistic　aspects　of　Nature；　the
  peculiarities　and　oddities　that　make　phenomena　picturesquely
  striking　or　expressive；　fail　to　have　been　first　singled　out　and
  followed　by　philosophy　as　the　more　promising　avenue　to　the
  knowledge　of　Nature's　life？　　Well；　it　is　still　in　these　richer
  animistic　and　dramatic　aspects　that　religion　delights　to　dwell。
  It　is　the　terror　and　beauty　of　phenomena；　the　〃promise〃　of　the
  dawn　and　of　the　rainbow；　the　〃voice〃　of　the　thunder；　the
  〃gentleness〃　of　the　summer　rain；　the　〃sublimity〃　of　the　stars；
  and　not　the　physical　laws　which　these　things　follow；　by　which　the
  religious　mind　still　continues　to　be　most　impressed；　and　just　as
  of　yore；　the　devout　man　tells　you　that　in　the　solitude　of　his
  room　or　of　the　fields　he　still　feels　the　divine　presence；　that
  inflowings　of　help　come　in　reply　to　his　prayers；　and　that
  sacrifices　to　this　unseen　reality　fill　him　with　security　and
  peace。
  Pure　anachronism！　says　the　survival…theory；anachronism　for
  which　deanthropomorphization　of　the　imagination　is　the　remedy
  required。　　The　less　we　mix　the　private　with　the　cosmic；　the　more
  we　dwell　in　universal　and　impersonal　terms；　the　truer　heirs　of
  Science　we　become。
  In　spite　of　the　appeal　which　this　impersonality　of　the　scientific
  attitude　makes　to　a　certain　magnanimity　of　temper；　I　believe　it
  to　be　shallow；　and　I　can　now　state　my　reason　in　comparatively　few
  words。　　That　reason　is　that；　so　long　as　we　deal　with　the　cosmic
  and　the　general；　we　deal　only　with　the　symbols　of　reality；　but　as
  soon　as　we　deal　with　private　and　personal　phenomena　as　such；　we
  deal　with　realities　in　the　completest　sense　of　the　term。　　I　think
  I　can　easily　make　clear　what　I　mean　by　these　words。
  The　world　of　our　experience　consists　at　all　times　of　two　parts；
  an　objective　and　a　subjective　part；　of　which　the　former　may　be
  incalculably　more　extensive　than　the　latter；　and　yet　the　latter
  can　never　be　omitted　or　suppressed。　　The　objective　part　is　the
  sum　total　of　whatsoever　at　any　given　time　we　may　be　thinking　of；
  the　subjective　part　is　the　inner　〃state〃　in　which　the　thinking
  comes　to　pass。　　What　we　think　of　may　be　enormousthe　cosmic
  times　and　spaces；　for　example　whereas　the　inner　state　may　be
  the　most　fugitive　and　paltry　activity　of　mind。　　Yet　the　cosmic
  objects；　so　far　as　the　experience　yields　them；　are　but　ideal
  pictures　of　something　whose　existence　we　do　not　inwardly　possess
  but　only　point　at　outwardly；　while　the　inner　state　is　our　very
  experience　itself；　its　reality　and　that　of　our　experience　are
  one。　　A　conscious　field　PLUS　its　object　as　felt　or　thought　of
  PLUS　an　attitude　towards　the　object　PLUS　the　sense　of　a　self　to
  whom　the　attitude　belongssuch　a　concrete　bit　of　personal
  experience　may　be　a　small　bit；　but　it　is　a　solid　bit　as　long　as
  it　lasts；　not　hollow；　not　a　mere　abstract　element　of　experience；
  such　as　the　〃object〃　is　when　taken　all　alone。　　It　is　a　FULL　fact；
  even　though　it　be　an　insignificant　fact；　it　is