tribes to knock a man insensible in order to remove the kidney fat for magical purposes, writes, 'In the Kurnai tribe men have died believing themselves to have been deprived of their fat.'[11] But the intended results form only a part, and that perhaps not the most important, of the gains to be credited to the practice of Magic and of Religion. The most noteworthy of these unsought by-products are:--(1) The gratification of the lust for power. The Magician and the Priest are mediators between superior, mysterious powers and their fellow-men. The sense of mastery over, or communion with, these powers, and the respect and fear with which Magicians and Priests are regarded, are, of themselves, almost sufficient to keep up these practices.(2) Both these modes of behaviour, but especially Magic, appeal to the gambling instinct. All men crave excitement; the savage is no exception. In the daring game in which the rain-maker or the disease-healer engages, the high tension of the gambling-table is, to a certain extent, present. (3) Less obvious, perhaps, than the preceding advantages, but not less valuable, is the general mental stimulation induced by Magic and Religion. Magic is the great social play of the savage. If animal plays serve a highly valuable purpose in affording practice in sense-observation and motor-co-ordination, Magic makes its chief call upon the imagination; in this consists one of its most far-reaching values. It becomes a training for the achievement of those higher mental syntheses requiring the momentary disregard of the actual sense-impressions, from which it is so difficult to liberate oneself, in behalf of the accumulated experience of a whole life.