The notion that a person can influence a plant homoeopathically by his act or condition comes out clearly in a remark made by a Malay woman. Being asked why she stripped the upper part of her body naked in reaping the rice, she explained that she did it to make the rice-husks {p140} thinner, as she was tired of pounding thick-husked rice.​[473] Clearly, she thought that the less clothing she wore the less husk there would be on the rice. Among the Minangkabauers of Sumatra, when a rice barn has been built a feast is held, of which a woman far advanced in pregnancy must partake. Her condition will obviously help the rice to be fruitful and multiply.​[474] Among the Zulus a pregnant woman sometimes grinds corn, which is afterwards burnt among the half-grown crops in order to fertilise them.​[475] For a similar reason in Syria when a fruit-tree does not bear, the gardener gets a pregnant woman to fasten a stone to one of its branches; then the tree will be sure to bear fruit, but the woman will run a risk of miscarriage,​[476] having transferred her fertility, or part of it, to the tree. The practice of loading with stones a tree which casts its fruit is mentioned by Maimonides,​[477] though the Rabbis apparently did not understand it. The proceeding was most probably a homoeopathic charm designed to load the tree with fruit.​[478] In Swabia they say that if a fruit-tree does not bear, you should keep it loaded with a heavy stone all summer, and next year it will be sure to bear.​[479] The custom of tying stones to fruit-trees in order to ensure a crop of fruit is followed also in Sicily.​[480] The magic virtue of a pregnant woman to communicate fertility is known to Bavarian and Austrian peasants, who {p141} think that if you give the first fruit of a tree to a woman with child to eat, the tree will bring forth abundantly next year.​[481] In Bohemia for a similar purpose the first apple of a young tree is sometimes plucked and eaten by a woman who has borne many children, for then the tree will be sure to bear many apples.​[482] In the Zürcher Oberland, Switzerland, they think that a cherry-tree will bear abundantly if its first fruit is eaten by a woman who has just given birth to her first child.​[483] In Macedonia the first fruit of a tree should not be eaten by a barren woman but by one who has many children.​[484] The Nicobar Islanders think it lucky to get a pregnant woman and her husband to plant seed in gardens.​[485] The Greeks and Romans sacrificed pregnant victims to the goddesses of the corn and of the earth, doubtless in order that the earth might teem and the corn swell in the ear.​[486] When a Catholic priest remonstrated with the Indians of the Orinoco on allowing their women to sow the fields in the blazing sun, with infants at their breasts, the men answered, “Father, you don’t understand these things, and that is why they vex you. You know that women are accustomed to bear children, and that we men are not. When the women sow, the stalk of the maize bears two or three ears, the root of the yucca yields two or three {p142} basketfuls, and everything multiplies in proportion. Now why is that? Simply because the women know how to bring forth, and know how to make the seed which they sow bring forth also. Let them sow, then; we men don’t know as much about it as they do.”​[487] For the same reason, probably, the Tupinambas of Brazil thought that if a certain earth-almond were planted by the men, it would not grow.​[488] Among the Ilocans of Luzon the men sow bananas, but the sower must have a young child on his shoulder, or the bananas will bear no fruit.​[489] When a tree bears no fruit, the Galelareese think it is a male; and their remedy is simple. They put a woman’s petticoat on the tree, which, being thus converted into a female, will naturally prove prolific.​[490] On the other hand the Baganda believe that a barren wife infects her husband’s garden with her own sterility and prevents the trees from bearing fruit; hence a childless woman is generally divorced.​[491] For a like reason, probably, the Wajagga of East Africa throw away the corpse of a childless woman, with all her belongings, in the forest or in any other place where the land is never cultivated; moreover her body is not carried out of the door of the hut, but a special passage is broken for it through the wall,​[492] no doubt to prevent her dangerous ghost from finding its way back.​[493]

Thus on the theory of homoeopathic magic a person can influence vegetation either for good or for evil according to the good or the bad character of his acts or states: for example, a fruitful woman makes plants fruitful, a barren woman makes them barren. Hence this belief in the noxious and infectious nature of certain personal qualities or accidents {p143} has given rise to a number of prohibitions or rules of avoidance: people abstain from doing certain things lest they should homoeopathically infect the fruits of the earth with their own undesirable state or condition. All such customs of abstention or rules of avoidance are examples of negative magic or taboo.​[494] Thus, for example, arguing from what may be called the infectiousness of personal acts or states, the Galelareese say that you ought not to shoot with a bow and arrows under a fruit-tree, or the tree will cast its fruit even as the arrows fall to the ground;​[495] and that when you are eating water-melon you ought not to mix the pips which you spit out of your mouth with the pips which you have put aside to serve as seed; for if you do, though the pips you spat out may certainly spring up and blossom, yet the blossoms will keep falling off just as the pips fell from your mouth, and thus these pips will never bear fruit.​[496] Precisely the same train of thought leads the Bavarian peasant to believe that if he allows the graft of a fruit-tree to fall on the ground, the tree that springs from that graft will let its fruit fall untimely.​[497] The Indians of Santiago Tepehuacan suppose that if a single grain of the maize which they are about to sow were eaten by an animal, the birds and the wild boars would come and devour all the rest, and nothing would grow. And if any of these Indians has ever in his life buried a corpse, he will never be allowed to plant a fruit-tree, for they say that the tree would wither. And they will not let such a man go fishing with them, for the fish would flee from him.​[498] Clearly these Indians imagine that anybody who has buried a corpse is thereby tainted, so to say, with an infection of death, which might prove fatal to fruits and fish. In Nias, the day after a man has made preparations for planting rice he may not use fire, or the crop would be parched; he may not spread his mats on the ground, or the young plants would droop towards the earth.​[499] {p144} When the Chams of Cochinchina are sowing their dry rice-fields and desire that no rain should fall, they eat their rice dry instead of moistening it, as they usually do, with the water in which vegetables and fish have been boiled. That prevents rain from spoiling the rice.​[500]

In the foregoing cases a person is supposed to influence vegetation homoeopathically. He infects trees or plants with qualities or accidents, good or bad, resembling and derived from his own. But on the principle of homoeopathic magic the influence is mutual: the plant can infect the man just as much as the man can infect the plant. In magic, as I believe in physics, action and reaction are equal and opposite. The Cherokee Indians are adepts in practical botany of the homoeopathic sort. Thus wiry roots of the catgut plant or devil’s shoestring (Tephrosia) are so tough that they can almost stop a ploughshare in the furrow. Hence Cherokee women wash their heads with a decoction of the roots to make the hair strong, and Cherokee ball-players wash themselves with it to toughen their muscles. To help them to spring quickly to their feet when they are thrown to the ground, these Indian ball-players also bathe their limbs with a decoction of the small rush (Juncus tenuis), which, they say, always recovers its erect position, no matter how often it is trampled down. To improve a child’s memory the Cherokees beat up burs in water which has been fetched from a roaring waterfall. The virtue of the potion is threefold. The voice of the Long Man or river-god is heard in the roar of the cataract; the stream seizes and holds things cast upon its surface; and there is nothing that sticks like a bur. Hence it seems clear that with the potion the child will drink in the lessons taught by the voice of the waters, will seize them like the stream, and stick fast to them like a bur. For a like reason the Cherokee fisherman ties the plant called Venus’ flytrap (Dionaea) to his fishtrap, and he chews the plant and spits it on the bait. That will be sure to make the trap and the bait catch fish, just as Venus’ flytrap catches and digests the insects which alight on it.​[501] {p145} The Kei islanders think that certain creepers which adhere firmly to the trunks of trees prevent voyagers at sea from being wafted hither and thither at the mercy of the wind and the waves; the adhesive power of the plants enables the mariners to go straight to their destination.​[502] It is a Galelareese belief that if you eat a fruit which has fallen to the ground, you will yourself contract a disposition to stumble and fall; and that if you partake of something which has been forgotten (such as a sweet potato left in the pot or a banana in the fire), you will become forgetful.​[503] The Galelareese are also of opinion that if a woman were to consume two bananas growing from a single head she would give birth to twins.​[504] The Guarani Indians of South America thought that a woman would become a mother of twins if she ate a double grain of millet.​[505] In Vedic times a curious application of this principle supplied a charm by which a banished prince might be restored to his kingdom. He had to eat food cooked on a fire which was fed with wood which had grown out of the stump of a tree which had been cut down. The recuperative power manifested by such a tree would in due course be communicated through the fire to the food, and so to the prince, who ate the food which was cooked on the fire which was fed with the wood which grew out of the tree.​[506] Among the Lkuñgen Indians of Vancouver Island an infallible means of making your hair grow long is to rub it with fish oil and the pulverised fruit of a particular kind of poplar (Populus trichocarpa). As the fruit grows a long way up the tree, it cannot fail to make your hair grow long too.​[507] At Allumba, in Central Australia, there is a tree to {p146} which the sun, in the shape of a woman, is said to have travelled from the east. The natives believe that if the tree were destroyed, they would all be burned up; and that were any man to kill and eat an opossum from this tree, the food would burn up all his inward parts so that he would die.​[508] The Sundanese of the Indian Archipelago regard certain kinds of wood as unsuitable for use in house-building, especially such trees as have prickles or thorns on their trunks. They think that the life of people who lived in a house made of such timber would be thorny and full of trouble. Again, if a house is built of trees that have fallen, or lost their leaves through age, the inmates would die soon or would be hard put to it to earn their bread. Again, wood from a house that has been burnt down should never be used in building, for it would cause a fire to break out in the new house.​[509] In Java some people would not build a house with the wood of a tree that has been uprooted by a storm, lest the house should fall down in like manner; and they take care not to construct the upright and the horizontal parts (the standing and lying parts, as they call them) of the edifice out of the same tree. The reason for this precaution is a belief that if the standing and lying woodwork was made out of the same tree, the inmates of the house would constantly suffer from ill health; no sooner had one of them got up from a bed of sickness than another would have to lie down on it; and so it would go on, one up and another down, perpetually.​[510] Before Cherokee braves went forth to war the medicine-man used to give each man a small charmed root which made him absolutely invulnerable. On the eve of battle the warrior bathed in a running stream, chewed a portion of the root and spat the juice on his body in order that the bullets might slide from his skin like the drops of water. Some of my readers perhaps doubt whether this really made the men bomb-proof. There is a barren and paralysing spirit of scepticism abroad at {p147} the present day which is most deplorable. However, the efficacy of this particular charm was proved in the Civil War, for three hundred Cherokees served in the army of the South; and they were never, or hardly ever, wounded in action.​[511] Near Charlotte Waters, in Central Australia, there is a tree which sprang up to mark the spot where a blind man died. It is called the Blind Tree by the natives, who think that if it were cut down all the people of the neighbourhood would become blind. A man who wishes to deprive his enemy of sight need only go to the tree by himself and rub it, muttering his wish and exhorting the magic virtue to go forth and do its baleful work.​[512]

In this last example the infectious quality, though it emanates directly from a tree, is derived originally from a man—namely, the blind man—who was buried at the place where the tree grew. Similarly, the Central Australians believe that a certain group of stones at Undiara are the petrified boils of an old man who long ago plucked them from his body and left them there; hence any man who wishes to infect his enemy with boils will go to these stones and throw miniature spears at them, taking care that the points of the spears strike the stones. Then the spears are picked up, and thrown one by one in the direction of the person whom it is intended to injure. The spears carry with them the magic virtue from the stones, and the result is an eruption of painful boils on the body of the victim. Sometimes a whole group of people can be afflicted in this way by a skilful magician.​[513] These examples introduce us to a fruitful branch of homoeopathic magic, namely to that department of it which works by means of the dead; for just as the dead can neither see nor hear nor speak, so you may on homoeopathic principles render people blind, deaf, and dumb by the use of dead men’s bones or anything else that is tainted by the infection of death. Thus among the Galelareese, when a young man goes a-wooing at night, he takes a little earth from a grave and strews it on the {p148} roof of his sweetheart’s house just above the place where her parents sleep. This, he fancies, will prevent them from waking while he converses with his beloved, since the earth from the grave will make them sleep as sound as the dead.​[514] Burglars in all ages and many lands have been patrons of this species of magic, which is very useful to them in the exercise of their profession. Thus a South Slavonian housebreaker sometimes begins operations by throwing a dead man’s bone over the house, saying, with pungent sarcasm, “As this bone may waken, so may these people waken”; after that not a soul in the house can keep his or her eyes open.​[515] Similarly, in Java the burglar takes earth from a grave and sprinkles it round the house which he intends to rob; this throws the inmates into a deep sleep.​[516] With the same intention a Hindoo will strew ashes from a pyre at the door of the house;​[517] Indians of Peru scatter the dust of dead men’s bones;​[518] and Ruthenian burglars remove the marrow from a human shin-bone, pour tallow into it, and having kindled the tallow, march thrice round the house with this candle burning, which causes the inmates to sleep a death-like sleep. Or the Ruthenian will make a flute out of a human leg-bone and play upon it; whereupon all persons within hearing are overcome with drowsiness.​[519] The Indians of Mexico employed for this maleficent purpose the left fore-arm of a woman who had died in giving birth to her first child; but the arm had to be stolen. With it they beat the ground before they entered the house which they designed to plunder; this caused every one in the house to lose all power of speech and motion; they were as dead, hearing and seeing everything, but perfectly powerless; some of them, however, really slept and even snored.​[520] In Europe similar properties were {p149} ascribed to the Hand of Glory, which was the dried and pickled hand of a man who had been hanged. If a candle made of the fat of a malefactor who had also died on the gallows was lighted and placed in the Hand of Glory as in a candlestick, it rendered motionless all persons to whom it was presented; they could not stir a finger any more than if they were dead.​[521] Sometimes the dead man’s hand is itself the candle, or rather bunch of candles, all its withered fingers being set on fire; but should any member of the household be awake, one of the fingers will not kindle. Such nefarious lights can only be extinguished with milk.​[522] Often it is prescribed that the thief’s candle should be made of the finger of a new-born or, still better, unborn child; sometimes it is thought needful that the thief should have one such candle for every person in the house, for if he has one candle too little somebody in the house will wake and catch him. Once these tapers begin to burn, there is nothing but milk that will put them out. In the seventeenth century robbers used to murder pregnant women in order thus to extract candles from their wombs.​[523] An ancient Greek robber or burglar thought he could silence and put to flight the fiercest watchdogs by carrying with him a brand plucked from a funeral pyre.​[524]

Again, Servian and Bulgarian women who chafe at the restraints of domestic life will take the copper coins from the eyes of a corpse, wash them in wine or water, and give the liquid to their husbands to drink. After swallowing it, the husband will be as blind to his wife’s peccadilloes as the dead man was on whose eyes the coins were laid.​[525] When a {p150} Blackfoot Indian went out eagle-hunting, he used to take a skull with him, because he believed that the skull would make him invisible, like the dead person to whom it had belonged, and so the eagles would not be able to see and attack him.​[526] The Tarahumares of Mexico are great runners, and parties of them engage in races with each other. They believe that human bones induce fatigue; hence before a race the friends of one side will bury dead men’s bones in the track, hoping that the runners of the other side will pass over them and so be weakened. Naturally they warn their own men to shun the spot where the bones are buried.​[527] The Belep of New Caledonia think that they can disable an enemy from flight by means of the leg-bone of a dead foe. They stick certain plants into the bone, and then smash it between stones before the skulls of their ancestors. It is easy to see that this breaks the leg of the living enemy and so hinders him from running away. Hence in time of war men fortify themselves with amulets of this sort.​[528] The ancient Greeks seem to have thought that to set a young male child on a tomb would be to rob him of his manhood by infecting him with the impotence of the dead.​[529] And as there is no memory in the grave the Arabs think that earth from a grave can make a man forget his griefs and sorrows, especially the sorrow of an unhappy love.​[530]

Again, animals are often conceived to possess qualities or properties which might be useful to man, and homoeopathic or imitative magic seeks to communicate these properties to human beings in various ways. Thus some Bechuanas wear a ferret as a charm, because, being very tenacious of life, it will make them difficult to kill.​[531] Others {p151} wear a certain insect, mutilated, but living, for a similar purpose.​[532] Yet other Bechuana warriors wear the hair of a hornless ox among their own hair, and the skin of a frog on their mantle, because a frog is slippery, and the ox, having no horns, is hard to catch; so the man who is provided with these charms believes that he will be as hard to hold as the ox and the frog.​[533] Again, it seems plain that a South African warrior who twists tufts of rats’ hair among his own curly black locks will have just as many chances of avoiding the enemy’s spear as the nimble rat has of avoiding things thrown at it; hence in these regions rats’ hair is in great demand when war is expected.​[534] In Morocco a fowl or a pigeon may sometimes be seen with a little red bundle tied to its foot; the bundle contains a charm, and it is believed that as the charm is kept in constant motion by the bird, a corresponding restlessness is kept up in the mind of him or her against whom the charm is directed.​[535] When a Galla sees a tortoise, he will take off his sandals and step on it, believing that the soles of his feet are thereby made hard and strong like the shell of the animal.​[536] The Wajaggas of Eastern Africa think that if they wear a piece of the wing-bone of a vulture tied round their leg they will be able to run and not grow weary, just as the vulture flies unwearied through the sky.​[537] The Esquimaux of Baffin Land fancy that if part of the intestines of a fox is placed under the feet of a baby boy, he will become active and skilful in walking over thin ice, like a fox.​[538] One of the ancient books of India prescribes that when a sacrifice is offered for victory, the earth out of which the altar is to be made should be taken from a place where a boar has been wallowing, since the strength of the boar will be in that earth.​[539] {p152} When you are playing the one-stringed lute, and your fingers are stiff, the thing to do is to catch some long-legged field spiders and roast them, and then rub your fingers with the ashes; that will make your fingers as lithe and nimble as the spiders’ legs—at least so think the Galelareese.​[540] As the sea-eagle is very expert at seizing fish in its talons, the Kei islanders use its claws as a charm to enable them to make great gain on their trading voyages.​[541] The children of the Baronga on Delagoa Bay are much troubled by a small worm which burrows under their skin, where its meanderings are visible to the eye. To guard her little one against this insect pest a Baronga mother will attach to its wrist the skin of a mole which burrows just under the surface of the ground, exactly as the worm burrows under the infant’s skin.​[542] To bring back a runaway slave an Arab of North Africa will trace a magic circle on the ground, stick a nail in the middle of it, and attach a beetle by a thread to the nail, taking care that the sex of the beetle is that of the fugitive. As the beetle crawls round and round it will coil the thread about the nail, thus shortening its tether and drawing nearer to the centre at every circuit. So by virtue of homoeopathic magic the runaway slave will be drawn back to his master.​[543] The Patagonian Indians kill a mare and put a new-born boy in its body, believing that this will make him a good horseman.​[544] The Lkuñgen Indians of Vancouver’s Island believe that the ashes of wasps rubbed on the faces of warriors going to battle will render the men as pugnacious as wasps, and that a decoction of wasps’ nests or of flies administered internally to barren women will make them prolific like the insects.​[545]

Among the western tribes of British New Guinea, a {p153} man who has killed a snake will burn it and smear his legs with the ashes when he goes into the forest; for no snake will bite him for some days afterwards.​[546] The Baronga of Delagoa Bay carry the powdered ashes of a serpent in a little bag as a talisman which guards them from snake-bites.​[547] Among the Arabs of Moab a woman will give her infant daughter the ashes of a scorpion mixed with milk to drink in order to protect her against the stings of scorpions.​[548] The Cholones of eastern Peru think that to carry the poison tooth of a serpent is a protection against the bite of a serpent, and that to rub the cheek with the tooth of an ounce is an infallible remedy for toothache and face-ache.​[549] In order to strengthen her teeth some Brazilian Indians used to hang round a girl’s neck at puberty the teeth of an animal which they called capugouare, that is “grass-eating.”​[550] When a thoroughbred mare has drunk at a trough, an Arab woman will hasten to drink any water that remains in order that she may give birth to strong children.​[551] If a South Slavonian has a mind to pilfer and steal at market, he has nothing to do but to burn a blind cat, and then throw a pinch of its ashes over the person with whom he is higgling; after that he can take what he likes from the booth, and the owner will not be a bit the wiser, having become as blind as the deceased cat with whose ashes he has been sprinkled. The thief may even ask boldly “Did I pay for it?” and the deluded huckster will reply, “Why, certainly.”​[552] Equally simple and effectual is the expedient adopted by natives of Central Australia who desire to cultivate their beards. They prick the chin all over with a pointed bone, and then stroke it carefully with a magic stick or stone, which represents a kind of rat that has very long whiskers. The virtue of these whiskers naturally passes into the representative stick or {p154} stone, and thence by an easy transition to the chin, which, consequently, is soon adorned with a rich growth of beard.​[553] When a party of these same natives has returned from killing a foe, and they fear to be attacked by the ghost of the dead man in their sleep, every one of them takes care to wear the tip of the tail of a rabbit-kangaroo in his hair. Why? Because the rabbit-kangaroo, being a nocturnal animal, does not sleep of nights; and therefore a man who wears a tip of its tail in his hair will clearly be wakeful during the hours of darkness.​[554] The Unmatjera tribe of Central Australia use the tip of the tail of the same animal for the same purpose, but they draw out the sympathetic chain one link farther. For among them, when a boy has undergone subincision and is leading a solitary life in the bush, it is not he but his mother who wears the tip of the nocturnal creature’s tail in order that he may be watchful at nights, lest harm should befall him from snakes and so forth.​[555] The ancient Greeks thought that to eat the flesh of the wakeful nightingale would prevent a man from sleeping; that to smear the eyes of a blear-sighted person with the gall of an eagle would give him the eagle’s vision; and that a raven’s eggs would restore the blackness of the raven to silvery hair. Only the person who adopted this last mode of concealing the ravages of time had to be most careful to keep his mouth full of oil all the time he applied the eggs to his venerable locks, else his teeth as well as his hair would be dyed raven black, and no amount of scrubbing and scouring would avail to whiten them again.​[556] The hair-restorer was in fact a shade too powerful, and in applying it you might get more than you bargained for.

The Huichol Indians of Mexico admire the beautiful markings on the backs of serpents. Hence when a Huichol woman is about to weave or embroider, her husband catches a large serpent and holds it in a cleft stick, while the woman strokes the reptile with one hand down the whole length of its back; then she passes the same hand over her forehead {p155} and eyes, that she may be able to work as beautiful patterns in the web as the markings on the back of the serpent.​[557] Among the Tarahumares of Mexico men who run races tie deer-hoofs to their backs in the belief that this will make them swift-footed like the deer.​[558] Cherokee ball-players rub their bodies with eel-skins in order to make themselves as slippery and hard to hold as eels; and they also apply land-tortoises to their legs in the hope of making them as thick and strong as the legs of these animals. But they are careful not to eat frogs, lest the brittleness of the frog’s bones should infect their own bones. Moreover, they will not eat the flesh of the sluggish hog-sucker, lest they should lose their speed, nor the flesh of rabbits, lest, like the rabbit, they should become confused in running. On the other hand, their friends sprinkle a soup made of rabbit hamstrings along the path to be taken by their rivals, in order to make these rivals timorous in action. Moreover, the ball-players will not wear the feathers of the bald-headed buzzard, for fear of themselves becoming bald, nor turkey feathers, lest they should suffer from a goitrous growth on the throat like the red appendage on the throat of a turkey.​[559] The flesh of the common grey squirrel is forbidden to Cherokees who suffer from rheumatism, because the squirrel eats in a cramped position, which would clearly aggravate the pangs of the rheumatic patient.​[560] And a Cherokee woman who is with child may not eat the flesh of the ruffed grouse, because that bird hatches a large brood, but loses most of them before maturity. Strict people, indeed, will not allow a woman to taste of the bird till she is past child-bearing.​[561] When a Cherokee is starting on a journey on a cold winter morning he rubs his feet in the ashes of the fire and sings four verses by means of which he can set the cold at defiance, like the wolf, the deer, the fox, and the opossum, whose feet, so the Indians think, are never frost-bitten. After each verse he imitates the cry and action of the animal, thus homoeopathically identifying himself with the creature. The {p156} song he sings may be rendered, “I become a real wolf, a real deer, a real fox, and a real opossum.” After stating that he has become a real wolf, the songster utters a prolonged howl and paws the ground like a wolf with his feet. After giving notice that he has become a real deer, he imitates the call and jumping of a deer. And after announcing his identification, for all practical purposes, with a fox and an opossum, he mimicks the barking and scratching of a fox and the cry of an opossum when it is driven to bay, also throwing his head back just as an opossum does when it feigns death.​[562] Some Cherokees are said to drink tea made of crickets in order to become good singers like the insects.​[563] If the eyes of a Cherokee child be bathed with water in which a feather of an owl has been soaked, the child will be able, like the owl, to keep awake all night. The mole-cricket has claws with which it burrows in the earth, and among the Cherokees it is reputed to be an excellent singer. Hence when children are long of learning to speak, their tongues are scratched with the claw of a live mole-cricket in order that they may soon talk as distinctly as the insect. Grown persons also, who are slow of speech, may acquire a ready flow of eloquence, if only the inside of their throat be scratched on four successive mornings with a mole-cricket.​[564] The negroes of the Maroni river in Guiana have a somewhat similar cure for stammering. Day and night the shrieks of a certain species of ape resound through the forest. Hence when the negroes kill one of these pests, they remove its larynx and make a cup out of it. If a stammering child drinks out of such a cup for a few months, it ceases to stammer.​[565] Cherokee parents scratch the hands of their children with the pincers of a live red crawfish, resembling a lobster, in order to give the infants a strong grip, like that of the crawfish.​[566] This may help us to understand why on the fifth day after birth a Greek child used to receive presents of octopuses and cuttle-fish from its friends and relations.​[567] For the numerous arms, legs, and tentacles of {p157} these creatures seem well calculated to strengthen the grip of a baby’s hands and to impart the power of toddling to its little toes.

On the principle of homoeopathic magic, inanimate things, as well as plants and animals, may diffuse blessing or bane around them, according to their own intrinsic nature and the skill of the wizard to tap or dam, as the case may be, the stream of weal or woe. Thus, for example, the Galelareese think that when your teeth are being filed you should keep spitting on a pebble, for this establishes a homoeopathic connexion between you and the pebble, by virtue of which your teeth will henceforth be as hard and durable as a stone. On the other hand, you ought not to comb a child before it has teethed, for if you do, its teeth will afterwards be separated from each other like the teeth of a comb.​[568] Nor should children look at a sieve, otherwise they will suffer from a skin disease, and will have as many sores on their bodies as there are holes in the sieve.​[569] In Samaracand women give a baby sugar candy to suck and put glue in the palm of its hand, in order that, when the child grows up, his words may be sweet and precious things may stick to his hands as if they were glued.​[570] The Greeks thought that a garment made from the fleece of a sheep that had been torn by a wolf would hurt the wearer, setting up an itch or irritation in his skin. They were also of opinion that if a stone which had been bitten by a dog were dropped in wine, it would make all who drank of that wine to fall out among themselves.​[571] Among the Arabs of Moab a childless woman often borrows the robe of a woman who has had many children, hoping with the robe to acquire the fruitfulness of its owner.​[572] The Caffres of Sofala, in East Africa, had a great dread of being struck with anything hollow, such as a reed or a straw, and greatly preferred being thrashed with a good thick cudgel or an iron bar, even though it hurt very much. For they thought that if a man {p158} were beaten with anything hollow, his inside would waste away till he died.​[573] In eastern seas there is a large shell which the Buginese of Celebes call the “old man” (kadjâwo). On Fridays they turn these “old men” upside down and place them on the thresholds of their houses, believing that whoever then steps over the threshold of the house will live to be old.​[574] Again, the Galelareese think that, if you are imprudent enough to eat while somebody is sharpening a knife, your throat will be cut that same evening, or next morning at latest.​[575] The disastrous influence thus attributed, under certain circumstances, to a knife in the East Indies, finds its counterpart in a curious old Greek story. A certain king had no child, and he asked a wise man how he could get one. The wise man himself did not know, but he thought that the birds of the air might, and he undertook to enquire of them. For you must know that the sage understood the language of birds, having learned it through some serpents whose life he had saved, and who, out of gratitude, had cleansed his ears as he slept. So he sacrificed two bulls, and cut them up, and prayed the fowls to come and feast on the flesh; only the vulture he did not invite. When the birds came, the wise man asked them what the king must do to get a son; but none of them knew. At last up came the vulture, and he knew all about it. He said that once when the king was a child his royal father was gelding rams in the field, and laid down the bloody knife beside his little son; nay, he threatened the boy with it. The child was afraid and ran away, and the father stuck the knife in a tree, either a sacred oak or a wild pear-tree. Meanwhile, the bark of the tree had grown round the knife and hidden it. The vulture said that if they found the knife, scraped the rust off it, and gave the rust, mixed with wine, to the king to drink for ten days, he would beget a son. They did so, and it fell out exactly as the vulture had said.​[576] In this story a knife {p159} which had gelded rams is supposed to have deprived a boy of his virility merely by being brought near his person. Through simple proximity it infected him, so to say, with the same disability which it had already inflicted on the rams; and the loss he thus sustained was afterwards repaired by administering to him in a potion the rust which, having been left on the blade by the blood of the animals, might be supposed to be still imbued with their generative faculty.