The daily morning journal and courier., 1901-07-12

him, some part of him, is given into the
 keeping of some one else, and that
 some one else can bring him back to
 life and to the human form again. l This idea originates in the accom-
 panying animal ideas. As the reader remembers, the hero, in setting forth
 on his quest, is usually accompanied by some animal or animals, when he has
 helped. The hero runs across some ami mal in distress, and he helps it out It
 is an ant, or horse, or dog, or lion.
 or bear, or bird. The animal either
 continues the journey with the hero, as
 in the Grimm tale the "Bremer Stadt- muskantcn," or it gives it's savior 1 feather, or a leg, or some hair from | back or mane, or some other token, which the hero, when in danger, must rub, or scatter, or burn, and then the
 animal will appear and help him. Here is story of this kind, as told by Jaln in his "Volkssagen."
 "A Pomeranian saga records that supernatural boar, which haunted
 pool in the forest of Kehrberg, once fell
 into a wofpit and could not get out. A
 courag geous man, hearing it grunting. dppIudCHGu uilll luc lllpll5lcl bSS6Cu
 for help. When it was released it tore
 three bristles from it's hide, and giving them to it's deliverer, said: When
 thou art in deadly peril, rub these three
 bristles between thy fingers and 1 will
 be with thee forthwith and save thee.
 The man was the lord of a manor. He
 might have been British landlord for harshness, and this promise made him
 worse than ever. Many of his serfs, in desperation, joined the robber bands
 that infested the forests, and one day they caught him in an ambush; nor
 would he have escaped the punishment for his misdeeds had he not quickly rubbed the bristles between his fingers. , The bear was at bis side in an intant, and not one of his enemies escaped"
 In legend of the Micmacs, the hero is told to take handful of hair from the side of the moose which he has res cued from some danger, and rub it in his hands, and he will instantly be able to see all animals of that family in the whole neighborhood and to call on them for help in return.
 Of these stories there is an abund- ance and they need not be cited here; but they show that the race-mind has always concerned itself with the thought that the belongings of the orig inal person, or animal, concerned were the same, as the whole and undivided individual; or, in other words, that the part is of the same nature as the whole. | Hence the transition of thought to the two forms of similia similibus which | existed before homeopathy, namely: | that if any part in the original could | be secured, the qualities of the original | were secured and the other that what ever could be done to any part of the | original would be done to the whole of | the individual. This, first thought is worked up into many stories like this | from the Tyrole:
 "A merchants daughter, having fal- len in love with a golden-haired prince, Is advised by a great sorceress to pro- cure three hairs from his head and beard. lay them in jar with warm ashes, and boil the contents a little. The prince would then change into a love and fly hurriedly through the window into her room, where she must nave a basin of water ready for him. nto this he would dip himself and re- urn to his proper form"
 And out of this kind of story grew Ill the ideas of love philters and harms, which peopled the brain of the ace in past days. and which are still ffered for sale in some of our papers o folks who love to "send ten cents md see what you get
 The other has run into the line of he weird hoodoos and witchcraft, with , which We are all familiar, A mass of tories tell how men take some part of he person to be influenced-some of 1 is hair, his clothing, the parings of
 is fingernails, the very print of his oot in the soil-and do al sorts of out andish things with them, and these hings will somehow reflect upon the l one and he will sicken and ie, or he will have dreadful anxieties nd pains For instance a Siennese Ca f ative of Sienna), or a Tuscan maiden, ! $