therefore, the inference is conceived as parallel to the experiential ground (even though this remain latent in consciousness). Analogical thought is now understood to be imaginative only, and is confined to the metaphors and similes of poetry or rhetoric; though it is not very long ago that it was seriously trusted in argument, as in defending absolute monarchy in the State by the examples of patriarchy in the family, and even by the supposed “regiment” of bees and quails in their societies, of the lion over beasts and of the eagle over birds. In this spirit, Malays, having identified the life of the rice plant with human life, regard the flowering rice as in its infancy, and proceed to feed it with pap: and carry out the analogy at further stages of its development. Similarly, to facilitate childbirth, or to liberate the struggling soul of the dying, it is a respected recipe to untie all knots, unfasten all buttons, unlock all doors, open all windows; for opening or loosing, no matter what, is always the same process-relation. These seem to be the chief modes of fallacious thinking—(1) false parallels and (2) analogies—which mislead the untutored mind and give to imagination-beliefs such coherence as they ever attain. Two accounts of superstitious reasoning have been given by those who admit that savages reason at all; one is that they reason correctly from absurd premises; the other that they reason absurdly from correct premises. If the foregoing analysis is sound, there is some truth and some error in both these doctrines. So far as primitive ratiocination is purely analogical, it is quite futile, whether its premises be true or false; for it cannot be cast in any admissible logical form. So far as in superstition it imitates parallel reasoning, according to cause and effect or substance and attribute, the major premise is, for the most part, empirically true; the minor premise is false; and the conclusion is a vain imagination. There are three types of ratiocination: (1) equations, as in mathematics; and here primitive man for a long time got no further than the counting of things by his fingers and toes. (2) Parallels of premise and inference, according to causation or substance and attribute, as in the physical and natural sciences; and here the savage collects by experience much common sense, and by inevitable fallacies much superstition. (3) Analogies of imagination. The natural progress of reason consists in relegating analogies to poetry and rhetoric; in introducing greater and greater accuracy into the judgments that serve as major premises, and greater caution in assuming minor premises; at last, in counting and measuring the facts reasoned about, and so preparing the beginnings of mathematical method. Such progress is promoted by the high biological value of greater definiteness of thought. Immature man in the necessary practical life—which may be called the biological life—has many definite