There is a great mass of magic actions which show a similar motivation, but I shall lay stress upon only two, which have always played a great rôle among primitive races and which have been partly preserved in the myths and cults of higher stages of evolution: the art of causing rain and fruitfulness by magic. Rain is produced by magic means, by imitating it, and perhaps also by imitating the clouds and storm which produce it. It looks as if they wanted to ‘play rain’. The Ainos of Japan, for instance, make rain by pouring out water through a big sieve, while others fit out a big bowl with sails and oars as if it were a ship, which is then dragged about the village and gardens. But the fruitfulness of the soil was assured by magic means by showing it the spectacle of human sexual intercourse. To cite one out of many examples; in some part of Java, the peasants used to go out into the fields at night for sexual intercourse when the rice was about to blossom in order to stimulate the rice to fruitfulness through their example[101]. At the same time it was feared that proscribed incestuous relationships would stimulate the soil to grow weeds and render it unfruitful[102]. Certain negative rules, that is to say magic precautions, must be put into this first group. If some of the inhabitants of a Dayak village had set out on a hunt for wild-boars, those remaining behind were in the meantime not permitted to touch either oil or water with their hands, as such acts would soften the hunters’ fingers and would let the quarry slip through their hands[103]. Or when a Gilyak hunter was pursuing game in the woods, his children were forbidden to make drawings on wood or in the sand, as the paths in the thick woods might become as intertwined as the lines of the drawing and the hunter would not find his way home[104]. The fact that in these as in a great many other examples of magic influence, distance plays no part, telepathy is taken as a matter of course--will cause us no difficulties in grasping the peculiarity of magic. There is no doubt about what is considered the effective force in all these examples. It is the _similarity_ between the performed action and the expected happening. Frazer therefore calls this kind of magic _imitative_ or _homœopathic_. If I want it to rain I only have to produce something that looks like rain or recalls rain. In a later phase of cultural development, instead of these magic conjurations of rain, processions are arranged to a house of god, in order to supplicate the saint who dwells there to send rain. Finally also this religious technique will be given up and instead an effort will be made to find out what would influence the atmosphere to produce rain. In another group of magic actions the principle of similarity is no longer involved, but in its stead there is another principle the nature of which is well brought out in the following examples.