xxvi INTRODUCTION. 



and so the good spirits came in handy as helpers 

 in the struggle with demons. 



It is easy to conjecture a struggle between minds 

 of cunninor and minds of io-norance, and so certain 

 symbols, at first used only in temples, became imi- 

 tated and utilized for trade purposes. Every one 

 would be anxious to have in his hut, or about his 

 person, a recognized protection against demons. 



Like 'patent medicines,' these talismans nevei- 

 failed to operate. If they did fail, there would be 

 always some plausible excuse, and the need of 

 some other talisman to strengthen the first. 



When sacred books began to be written, cunning 

 people began to find in their verses an article of 

 trade ; and so we find verses of the Koran written 

 on a bit of something and given to the credulous to 

 swallow as a cure for diseases ; or verses were taken , 

 out of the Hindoo sacred books, written on some- 

 thing, and wrapped up in a bit of copper and tied 

 to the arm, and sold as protectors of the person 

 who wore them. 



What more comforting than to have a protector 

 on your person, in your house, in your temple ; and 

 what more natural for symbols in process of time to 

 be absorbed by later people and transformed into 

 doves, triangles, crooks, mitres, rosaries, holy water, 

 'fleur-de-lis,' sceptres, etc. — a whole congeries of 

 derived and hybridized symbols, passing into later 

 churches and LTOvernments } 



