parallel in the seventeenth-century doctors, "who, with less logic, but perchance unconscious humor, gave their patients pulverized mummy to prolong their years" (cited by Clodd). Analogy in savagery, in pseudo-science, and in undeveloped science, in superstition and in survival, are of a nature all compact. The transition from magic to science was made possible by, and itself illustrates the supplanting of, loose and false reasoning by close and logical thought; the pseudo-sciences represent weak and erroneous inference even more than they embody defective observation or mere ignorance. An over-dependence upon analogy characterizes some portions of them all, and finds its fullest development in astrology, as also in the various forms of alchemy and magic with which it is historically connected. Although this body of thought engaged the energies of many able and famous scholars, we can look upon it only as a system of resemblances and coincidences, elaborate and complex indeed, but requiring little more than a vivid imagination and a somewhat keen sense for far-fetched analogies. "This investigation," says the astrologer in Rydberg's "Magic of the Middle Ages," "relies on the resemblances of things, for this similarity is derived from a correspondence, and causality is interwoven with correspondence. Thus, for instance, we judge from the resemblance between the splendor of gold and that of the sun, that gold has its celestial correspondence in that luminary and sustains to it a causal relation." Again, "the two-horned beetle bears a causal relation to the moon, which at its increase and wane is also two-horned; and if there were any doubt of this intimate relation between them, it must vanish when we learn that the beetle hides its eggs in the earth for the space of twenty-eight days, or just so long a time as is required for the moon to pass through the zodiac, but digs them up again on the twenty-ninth, when the moon is in conjunction with the sun." (Agrippa, "De Occulta Philosophiæ," i. 24.)