vations relating to cosmic phenomena with purely human happenings; in other words, the occurrence of nature myths. It seems to my mind that the characteristic trait of nature myths is the association between the observed cosmic events and what might be called a novelistic plot based on the form of social life with which people are familiar. The plot as such might as well develop among the peoples themselves; but its association with the heavenly bodies, the thunder-storm, or the wind, makes it a nature myth. The distinction between the folk-tale and the nature myth lies solely in the association of the latter with cosmic phenomena. This association does not naturally develop in modern society. If it is still found every now and then, it is based on the survival of the traditional nature myth. In primitive society, on the other hand, it is found constantly. The investigation of the reason for this association is an attractive problem, the solution of which can only in part be surmised.
A number of other examples will demonstrate that the kind of association here referred to is quite common in primitive life. An excellent instance is furnished by certain characteristics of primitive decorative art. With us almost the sole object of decorative art is aesthetic. We wish to beautify the objects that are decorated. We recognize a certain appropriateness of decorative motives in accordance with the uses to which objects are to be put, and the emotional effect of the decorative motive. In primitive life the conditions are quite different. Extended investigations on decorative art in all continents have proved that practically everywhere the decorative design is associated with a certain symbolic significance. There is hardly a case known where a primitive tribe cannot give some sort of explanation for the designs they use. In some cases the symbolic significance may be exceedingly weak, but ordinarily it is highly developed. The triangular and quadrangular designs of our Plains Indians, for instance, almost always convey definite symbolic meanings. They may be records of warlike deeds, they may be prayers, or they may in some way convey other ideas relating to the supernatural. It would almost seem that among primitive tribes decorative art for its own sake does not exist. The only analogies in modern decorative art are such as the use of the flag, of the cross, or of emblems of secret societies, for decorative purposes; but their frequency is insignificant as compared to the general symbolic tendencies of primitive art. Thus it will be seen that we have here again a type of association in primitive society quite different from the type of association found among ourselves. Among primitive people the aesthetic motive is combined with the symbolic,
