in fighting, it is not through his own qualities, but ‘he has certainly got the _mana_ of some deceased warrior to empower him, conveyed in an amulet of a stone round his neck, or a tuft of leaves in his belt, in a tooth hung upon the finger of his bow hand, or in the form of words with which he brings supernatural assistance to his side.’ The Omaha (19) believe that a man’s own will can act directly on his fellows by singing certain songs; this act is called _wazhin-dhedhe_, that is ‘directive energy, to send’; the Omaha term ‘signifies to send forth one’s thought and =will power= toward another in order to supplement his strength, and thereby affect his action,’ or, as we should term it, =telepathy=. By an appeal to _Wakanda_ (that is ‘immanent life manifest in all things,’ or the ‘hidden and mysterious power which brings to pass’), in the rite of vision, the man’s powers could be supplemented by the co-operation of the elements and of animals. The innate spirituality of the savage appears to be largely ignored by students, who usually dub the magic worker as a conscious cheat and humbug, whereas it seems to be more correct to regard him as dealing with material objects mainly as endowed with life (=Animism=; 50, 171), or as the vehicles of spiritual or supernatural power, and by means of such objects or by the shafts of speech he can effectively project his will. If then, as Mr. Marett points out (51, 150), the occult projectiveness of the magical act is naturally and almost inevitably interpreted as an exertion of will that somehow finds its way to another will and dominates it, the spell or uttered ‘must’ will tend to embody the very life and soul of the affair. Nothing finds its way home to another’s mind more sharply. It is the very type of a spiritual projectile. In many examples of magical procedure the magician appears to act directly upon nature, and seeks to enforce the action of his will by the power of the spoken word or spell. In other cases he obtains power from energy derived from something outside of himself; for example, the shaman of Siberia may be possessed by a spirit, or the magician may even be possessed by a god. Thus by insensible stages do we arrive at actions that may better be described as religious or theurgic than as magical. Numerous examples of transition stages are given by Mr. W. W. Skeat (63). The god-inspired magician may become an actual deity, for many royal magicians, who are more especially rain-makers, are regarded, as Dr. Frazer has recently pointed out, as incarnate gods in Africa and elsewhere (21). Concurrently with ideas of personification and progressive deification the =spell evolves into prayer=. On the other hand, power may be obtained over deities by practices that are essentially magical, as, for example, by uttering the ineffable name, or by spells and incantations, and these may at the same time be associated with prayer, or the prayer itself may degenerate into a spell.