I am convinced that this is a pure Voudou procedure, and it is interesting in several regards. The introduction of the chain may have been the result of the excitement of the time, for it was during the war when negroes were breaking their chains. The fire and water show how wide-spread in Africa is that double ordeal which, as we have seen, is well known in the kingdom of Dahomey. [39] But the mingling of 'something like dust' with the water held in a cup over the fire, is strongly suggestive of the Jewish method of preparing holy water, 'the water of separation.' 'For an unclean person they shall take of the dust of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel.' [40] The fiery element of the mixture was in this case imported with the ashes of the red heifer. As for this sacrifice of the red heifer itself [41] it was plainly the propitiation of a fiery demon. In Egypt red hair and red animals of all kinds were considered infernal, and all the details of this sacrifice show that the colour of this selected heifer was typical. The heifer was not a usual sacrifice: a red one was obviously by its colour marked for the genii of fire--the terrible Seven--and not to be denied them. Its blood was sprinkled seven times before the tabernacle, and the rest was utterly consumed--including the hide, which is particularly mentioned--and the ashes taken to make the 'water of separation.' Calmet notes, in this connection, that the Apis of India was red-coloured. The following interesting story of the Chinese Fire-god was supplied to Mr. Dennys [42] by Mr. Playfair of H.M. Consulate, to whom it was related in Peking:-- 'The temples of the God of Fire are numerous in Peking, as is natural in a city built for the most part of very combustible materials. The idols representing the god are, with one exception, decked with red beards, typifying by their colour the element under his control. The exceptional god has a white beard, and 'thereby hangs a tale.'