73.) Washington, 1908. [39] Cf. O. F. Cook, “Food Plants of Ancient America.” _Report of Smithsonian Institution_, 1903. E. J. Payne, _History of the New World Called America_, vol. i, (1892), pp. 336–427. [40] Cf. E. J. Payne, as above. [41] Cf., e. g., Lumholtz, _Unknown Mexico_, vol. i, ch. vi. [42] Cf., e. g., J. W. Powell, “Mythology of the North American Indians,” Report, _Bureau of Eth._, 1879–1880 (vol. i); F. H. Cushing, “Outlines of Zuñi Creation Myths,” _ibid_, 1891–1892; J. O. Dorsey, “A Study of Siouan Cults,” _ibid_, 1889–1890. [43] Witness, again, the tales collected under the caption of _The Day’s Work_, where the anthropomorphic romance of mechanics is made the most of by the same master who told the tales of the _Jungle Book_ and of “The Cat that Walked.” [44] Cf. Presidential Address by Francis Darwin at the Dublin meeting of the British Association for the Advancement of Science; cf. also H. Bergson, _Évolution créatrice_, and particularly passages that deal with the élan de la vie. [45] Cf. G. J. Romanes, _Animal Intelligence_, especially the Introduction. [46] Cf. Jane E. Harrison, _Prolegomena to the Study of Greek Religion_, especially ch. iv; The same, _Themis_, especially ch. i, ii, iii and ix; with which compare the Pueblo cults referred to above. [47] Cf., e. g., Skeat, _Malay Magic_, perhaps especially ch. v, section on the cultivation of rice. [48] Hence animism, which applies its conceptions to inanimate rather than animate objects. [49] The like applies in the case of the seasonal and meteorological myths; where it happens rarely if at all that the phenomena of the seasons or the forces that come in evidence in meteorological changes are personified directly or unambiguously. It is always some god or dæmon that controls or uses the wind and the weather, some indwelling sprite or manlike giant that inhabits and watches over the hill or spring or river, and it is always the interests of the indwelling personality rather than that of the tangible objects in the case that are to be safeguarded by the superstitious practices with which the myth surrounds men’s intercourse with these features of the landscape. [50] As in the legends of Prometheus; compare legends and ritual of fire from various cultures in L. Frobenius, _The Childhood of Man_, ch. xxv-xxvii. [51] For an interesting illustration of this point see a paper by Duncan Mackenzie on “Cretan Palaces” in the _Annual of the British School at Athens_ for 1907–1908, where the whole discussion hangs on the fact, unquestioned by any one of the disputants in a wide and warm controversy, that during some centuries of unwholesome nuisance from smoky fires in draughty rooms the great civilisation of the Mediterranean seaboard never hit on the ready solution of the difficulty by putting in a chimney. [52] Cf., e. g., W. James, _Principles of Psychology_, ch. xxiv; McDougall, _Social Psychology_, ch. iii.