That this is attempted and is regarded as possible by primitive man is not to be wondered at when we consider his peculiar modes of conception. I have said of the Zuñis that theirs is a science of appearances and a philosophy of analogies. The primitive man, no less than the child, is the most comprehensive of observers, because his looking at and into things is not self-conscious, but instinctive and undirected, therefore comprehensive and searching. Unacquainted as he is with rational explanations of the things he sees, he is given, as has been the race throughout all time, to symbolic interpretation and mystic expression thereof, as even today are those who deal with the domain of the purely speculative. It follows that his organizations are symbolic; that his actions within these organizations are also symbolic. Consequently, as a child at play on the floor finds sticks all-sufficient for the personages of his play-drama, chairs for his houses, and lines of the floor for the rivers that none but his eyes can see, so does the primitive man regard the mute, but to him personified, appliances of his dance and the actions thereof, other than they seem to us. I can perhaps make my meaning more clear by analyzing such a conception common to the Zuñi mind. The Zuñi has observed that the corn plant is jointed; that its leaves spring from these joints not regularly, but spirally; that stripped of the leaves the stalk is found to be indented, not regularly at opposite sides, but also spirally; that the matured plant is characterized, as no other plant is, by two sets of seeds, the ears of corn springing out from it two-thirds down and the tassels of seeds, sometimes earlets, at the top; also that these tassels resemble the seed-spikes of the spring-grass or pigeon-grass; that the leaves themselves while like broad blades of grass are fluted like plumes, and that amongst the ears of corn ever and anon are found bunches of soot; and, finally, that the colors of the corn are as the colors of the world--seven in number. Later on it may be seen to what extent he has legendized these characteristics, thus accounting for them, and to what extent, also, he has dramatized this, his natural philosophy of the corn and its origin. Nothing in this world or universe having occurred by accident--so it seems to the Zuñi mind,--but everything having been started by a personal agency or supernal, he immediately begins to see in these characteristics of the corn plant the traces of the actions of the peoples in his myths of the olden time. Lo! men lived on grass seeds at first, but, as related in the course of the legends which follow, there came a time when, by the potencies of the gods and the magic of his own priests or shamans, man modified the food of first men into the food of men's children. It needed only a youth and a maiden, continent and pure, to grasp at opposite sides and successively the blades of grass planted with plumes