But this harmony with the essence of the universe, this control of Nature through oneness with Nature, is not only at the heart of religion; it is also at the heart of science. It is only by the possession of an acquired or inborn temperament attuned to the temperament of Nature that a Faraday or an Edison, that any scientific discoverer or inventor, can achieve his results. And the primitive medicine-man, who on the religious side has attained harmony of the self with the Not-Self, and by obeying learnt to command, cannot fail on the scientific side also, under the special conditions of his isolated life, to acquire an insight into natural methods, a practical power over human activities and over the treatment of disease, such as on the imaginative and emotional side he already possesses. If we are able to see this essential and double attitude of the _Shaman_—medicine-man—if we are able to eliminate all the extraneous absurdities and the extravagancies which conceal the real nature of his function in the primitive world, the problem of science and mysticism, and their relationship to each other, ceases to have difficulties for us. It is as well to point out, before passing on, that the investigators of primitive thought are not altogether in agreement with one another on this question of the relation of science to magic, and have complicated the question by drawing a distinction between magic (understood as man’s claim to control Nature) and religion (understood as man’s submission to Nature). The difficulties seem due to an attempt to introduce clear-cut definitions at a stage of thought where none such existed. That medicine-men and priests cultivated science, while wrapping it up in occult and magical forms, seems indicated by the earliest historical traditions of the Near East. Herbert Spencer long ago brought together much of the evidence on this point. McDougall to-day in his “Social Psychology” (Chapter XIII) accepts magic as the origin of science, and Frazer in the early edition of his “Golden Bough” regarded magic as “the savage equivalent of our natural science.” Marett[72] “profoundly doubts” this, and declares that if we can use the word “science” at all in such a context, magic is occult science and the very antithesis of natural science. While all that Marett states is admirably true on the basis of his own definitions, he scarcely seems to realise the virtue of the word “equivalent,” while at the same time, it may be, his definition of magic is too narrow. Silberer, from the psycho-analytic standpoint, accepting the development of exact science from one branch of magic, points out that science is, on the one hand, the recognition of concealed natural laws and, on the other, the dynamisation of psychic power,[73] and thus falls into two great classes, according as its operation is external or internal. This seems a true and subtle distinction which Marett has overlooked. In the latest edition of his