Symmetry in the rigid sense of the term does not exist in the arts built on time sequences. A reversion of time sequence is not felt as symmetry in the same way as a reversion of space sequence where every point has its equivalent point. In time sequences we have a feeling for symmetry only for the order of repetition and structural phrases. The following Negro poem will illustrate this: Ko ko re ko kom on do! Girl gone, him no gone, Ko ko re ko kom on do![147] [147] Martha Warren Beckwith, Jamaica Anansi Stories, Memoirs. Amer. Folk-lore Soc., Vol. 17 (1924) p. 107. It seems, however that in primitive recitative poetry and music this form is not as frequent as in modern folk song or in modern poetry. The effect of poetry and oratory depends in part on the use of metaphor. It is hardly possible to discuss this in a generalized way, because the appreciation of metaphor requires a most intimate knowledge of the language in which it occurs. Apparent absence of metaphor is undoubtedly more likely due to imperfect records than to an actual absence of figures of speech. It is quite striking that it is difficult to find metaphorical expressions in American Indian literature, although it is undoubtedly a feature of their oratory. The whole naming system of most American Indians proves their feeling for figurative speech. Here also I may be permitted to confine my remarks to the use of metaphor among the Kwakiutl with whose speech forms I am fairly familiar. Metaphorical expressions are used particularly when describing the greatness of a chief or of a warrior. The chief is compared to a mountain; a precipice (from which rolls down wealth overwhelming the tribes); a rock which cannot be climbed; the post of heaven (who supports the world); the only great tree (that raises its crown over the lesser trees of the woods or that rises in lonely height on an island); a loaded canoe at anchor; the one who makes the whole world smoky (from the fire in the house in which he gives feasts); the thick tree; the thick root (of the tribe). It is said that through his great acts he burns up the tribes, a term which is primarily used for the warrior. The people follow him as the young sawbill-ducks follow the mother bird. He makes the people suffer with his short-life maker; he shoves away the tribes. His rival whom he tries to vanquish is called, he with ruffled feathers; the one whom he puts across his back (like a wolf carrying a deer); the one with lolling tongue; the one who loses his tail (like the salmon); the spider woman; old dog; mouldy face; dry face; broken piece of copper. Greatness of a chief is called the weight of his name; when he marries a princess he lifts her weight from the floor; his wealth of blankets is a mountain that rises through our heavens; in the feast surrounded by his tribe, he stands on his fortress. Wealth that he acquires is a salmon that he catches.