the old name it is believed that the sickness is thrown off. 'On the reception of the new name the patient becomes related to the Kwapa who purchased it. Any Kwapa can change or abandon his personal name four times, but it is considered bad luck to attempt such a thing for the fifth time'" (Clodd). The Mohawk chief can confer no higher honor on his visitor than by giving him his name, with which goes the right of regarding the chief's fame and deeds of valor as his own. A Tahitian chief became so smitten with Stevenson's charms that he assumed Stevenson's name; in exchange Stevenson took the name of the chief, and in one of his letters signs himself, "Teritera, which he was previously known as Robert Louis Stevenson." When totem and tribal names are assumed to obtain the qualities of the animal namesake, or the reverence due to the person is transferred to the name, and when incantations and the utterances of mystic formulæ are granted like efficacy as the manipulation of the things themselves, we see the operation of the mental law under discussion; though it is still more saliently illustrated in the more artificialized practices of the Chinese physician, who, for lack of a desired drug, will "write the prescription on a piece of paper and let the sick man swallow its ashes or an infusion of the writing in water;" or of the Moslem who expects relief from a decoction in which a verse of the Koran written on paper has been washed (Tylor). What is true of names is also regarded as true of other representatives or embodiments of personality--the footprint, the drawing, the image, the shadow. "Broken bottle ends or sharp stones are put, in Russia and in Austria, in the footprints of a foe, for the purpose of laming him (Lang); or a nail may be driven into a horse's footprint to make him go lame" (Grimm). The Ojibways practice magic "by drawing the figure of any person in sand or clay, or by considering any object as the figure of a person, and then pricking it with a sharp stick or other weapon; ... the person thus represented will suffer likewise" (Dorman). The same idea appears in King James's "Demonology," in which he speaks of "the devil teaching how to make pictures of wax or clay, that by roasting thereof the persons that they bear the name of may be continually melted or dried away by sickness;" and even now Highland crofters perforate the image of an enemy with pins. The same idea finds a tangible illustration in the collection of objects in the Pitt Rivers Museum at Oxford (such as a pig's heart from Devonshire, with pins stuck into it), which were used for a like purpose. And Catlin's story of the accusation brought against him by the Yukons, that he had made buffaloes scarce by putting so many pictures of them in his book, may be paralleled by the stories gathered from Scotland to Somerset, of "ill health or ill luck which followed the camera, of folks who 'took bad and died' after being 'a-tookt'" (Clodd).