So that on many accounts it is evident that in the nature of things, the care of flocks and crops is the women’s affair, and it follows that all intercourse with the flocks and crops in the early days had best be conducted by the women, who alone may be presumed intuitively to apprehend what is timely, due and permissible in these premises. It is all the more evident that communion with these wordless others should fall to the women, since the like wordless communion with their own young is perhaps the most notable and engaging trait of their own motherhood. The parental bent also throws a stress of sentiment on this simple and obvious phase of motherhood, such as has made it in all men’s apprehension the type of all kindly and unselfish tendance; at the same time this ubiquitous parental instinct tends constantly to place motherhood in the foreground in all that concerns the common good, in as much as all that is worth while, humanly speaking, has its beginning here. In that early phase of culture in which the beginnings of tillage and cattle-breeding were made and in which the common good of the group was still the chief daily interest about which men’s solicitude and forethought are habitually engaged, motherhood will always have been the central fact in the scheme of human things. So that in this cultural phase the parental bent and the sense of workmanship will have worked together to bring the women into the chief place in the technological scheme; and the sense of imitative propriety, as well as the recognised constraining force exercised by example and mimetic representation through the impulse of imitation, will have guided workmanship shrewdly to play up womankind and motherhood in an ever-growing scheme of magical observances designed to further the natural increase of flocks and crops. Where anthropomorphic imputation runs free and with conviction, such observances, designed to act sympathetically on the natural course of phenomena, unavoidably become an integral feature of the technological scheme, no less indispensable and putatively no less efficacious to this end than the mechanical operations with which these observances are associated. There is no practicable line of division to be drawn between sympathetic magic and anthropomorphic technology; and in the known cultures of this early type it is for the most part an open question whether the magical observances are to be accounted an adjunct to what we would recognise as the technological routine of the art, or conversely. The two are not commonly held apart as distinct categories, and both are efficacious and indispensable; and in both the felt efficacy runs on much the same grounds of imputed anthropomorphic traits.[57]