"The Basuto avoids the riverbank, lest, as his shadow falls on the water, a crocodile may seize it and harm the owner. In Wetar Island, near Celebes, the magicians profess to make a man ill by spearing or stabbing his shadow; the Arabs believe that if a hyæna treads on a shadow, it deprives the man of the power of speech; and in modern Roumania the ancient custom of burying a victim as sacrifice to the earth-spirit under any new structure has a survival in the builder enticing some passer-by to draw near, so that his shadow is thrown on the foundation-stone, the belief being that he will die within the year" (Clodd). To the underlying notions thus variously embodied may be applied Mr. Clodd's characterization: they form "a part of that general confusion between the objective and the subjective--in other words, between names and things, or between symbols and realities--which is a universal feature of barbaric modes of thought. This confusion attributes the qualities of living things to things not living; it lies at the root of all fetichism and idolatry; of all witchcraft, Shamanism, and other instruments which are as keys to the invisible kingdom of the dreaded." It is in such an atmosphere that the philosophy of analogy rules with undisputed sway. "Ideas are universal, incidents are local," says Mr. Clodd, in speaking of the diffusion of folk-lore tales. The same is true of thought tendencies. We may realize more intimately the analogical potency of names by recalling their survivals from the solemn uses of curses and excommunications, to the charms carried about the person consisting of magic or cabalistic writing, to the playful or the serious German usage of saying _unberufen_, and rapping three times under the table if a word or thought "tempting Providence" has fallen from the lips. Clearly, if we follow analogy as a guide, there is much in a name. IV We may next proceed to more general uses of the analogical trait,--more general because the special analogical appropriateness of thought or custom is no longer so apparent, but requires to be viewed more as a special and, it may be, a somewhat arbitrary application of a principle, itself supported or believed in on analogical grounds. Metaphor and simile and symbolism may be based upon the same types of resemblances that underlie analogy, but it is desirable, so far as may be possible, to hold these distinct; yet what is metaphor to us may still be analogy to others.