could not do if they would, his personality inevitably comes to be considered as a factor in the results that he produces; he is credited with a power to produce them which other people, that is to say ordinary people, do not possess. And it is that personal power which eventually comes to be the most important, because the most mysterious, article in his equipment. It is in virtue of that personal power that he is commonly believed to be able to do things which are impossible for the ordinary member of the tribe. Thus far I have been tracing the steps of the process by which the worker of nefarious arts starts by employing for nefarious purposes means which any one could use if he would, and ends by being credited with a power peculiar to himself of working impossibilities. I now wish to point out that a process exactly parallel is simultaneously carried on by which arts beneficent to society are supposed to be evolved. Rain-making may be taken as an art socially beneficial. The _modus operandi_ of rain-making appears in all cases to be based on the principle that like produces like; and to be in its {88} nature a process which any one can carry out and which requires no mysterious art to effect and no mysterious personal power to produce. At the same time, as it is a proceeding which is beneficial to the tribe as a whole, it is one in which the whole tribe, and no one tribesman in particular, is interested. It must be carried out in the interest of the tribe and by some one who in carrying it out acts for the tribe. The natural representative of the tribe is the head-man of the tribe; and, though any one might perform the simple actions necessary, and could perform them just as well as the head-man, they tend to fall into the hands of the head-man; and in any case the person who performs them performs them as the representative of the tribe. The natural inference comes in course of time to be drawn that he who alone performs them is the man who alone can perform them; and when that inference is drawn it becomes obvious that his personality, or the power peculiar to him personally, is necessary if rain is to be made, and that the acts and ceremonies through which he goes and through which any one could go would not be efficacious, or not as efficacious, without his personal agency and mysterious power. Hence the man who works {89} wonders for his tribe or in the interests of his tribe, in virtue of his personal power, does things which are impossible for the ordinary member of the tribe.