The indirectness of a rite makes it more mysterious and magical, and that is a recommendation. Moreover, its dramatic character gives an imaginative satisfaction, which must suffice to initiate such pantomime again and again. Amongst ourselves many people are prone to dramatise every situation of their lives; to act in imagination their loves, their revenges, their opportunities of self-display, and to derive satisfaction from such imaginations even to the weakening of their will—satisfaction without effort or danger. But although this impulse may initiate pantomimic magic, it can hardly maintain it in the absence of any deeper satisfaction. The belief in its efficacy, again, once established, the effect of suggestion upon a victim of black Magic (who by some means is acquainted with what has been done against him) may have consequences that seem to verify the rites; but this can only happen when a belief in the efficacy of such practices already prevails. The power of suggestion depends upon the belief; it cannot create the belief. We must fall back upon coincidence. If, indeed, immediate and complete coincidence were requisite, if, when one practised on an enemy’s life, nothing less than his speedy death would do, coincidences might be too rare to give the requisite confirmation. But if some less injury will be acceptable, and if it need not follow immediately; if a delay of not merely two or three days, but two or three months will bring the event within the limits of satisfaction; and if the degree of injury may vary from death to a bad fall, or some failure in hunting on the victim’s part, or a quarrel with his wife; if even (as often happens) a misfortune to any one of his family may suffice—the confirmatory coincidences will be tolerably frequent. There must, of course, be many disappointments; but these count for little, because the particular practice is supported by a general belief in Magic; because men desire to believe and are afraid to disbelieve; because failures are explained by some error in performing the rites, or by the counteraction of superior Magic, or by the intervention of hostile spirits. Special reasons for practising and believing in indirect operations of black Magic are their greater secrecy and, therefore, greater safety, and greater gratification of the love of cunning: which last (I think) explains much of the elaboration that marks these performances.