the love-charm to the sacrament. Their substantial ground is the belief that a desired effect can be wrought upon a given person through the means of some object lying within his quasi-personal fringe. The person who is approached in this way may be a fellow-mortal, or it may be some potent spiritual agent whose intercession is sought for good or ill. If the sorcerer or anyone who works a charm can in any way get at the "penumbra" of a person's individuality, as embodied in his fringe of quasi-personal facts, he will be able to work good or ill to the person to whom the fact or object pertains; and the magic rites performed to this end will work their effect with greater force and precision in proportion as the object which affords the point of attack is more intimately related to the person upon whom the effect is to be wrought. An economic relation, simply, does not afford a handle for sorcery. It may be set down that whenever the relation of a person to a given object is made use of for the purposes of sympathetic magic, the relation is conceived to be something more vital than simple legal ownership.
Such meager belongings of the primitive savage as would under the nomenclature of a later day be classed as personal property are not thought of by him as his property at all; they pertain organically to his person. Of the things comprised in his quasi-personal fringe all do not pertain to him with the same degree of intimacy or persistency; but those articles which are more remotely or more doubtfully included under his individuality are not therefore conceived to be partly organic to him and partly his property simply. The alternative does not lie between this organic relation and ownership. It may easily happen that a given article lying along the margin of the quasi-personal fringe is eliminated from it and is alienated, either by default through lapse of time or by voluntary severance of the relation. But when this happens the article is not conceived to escape from the organic relation into a remoter category of things that are owned by and external to the person in question. If an object escapes in this way from the organic sphere of one person, it may pass into the sphere of another; or, if it is an
