+619+. A closer relationship between magic and taboo has been assumed in view of the fact that both rest to some extent on the principle of the association of ideas, the principle that like procedures produce like results. It is true that some taboo rules depend on this conception:[1019] the flesh of timid animals is avoided, that of courageous animals is eaten, under the belief that the man partakes of the character of the food he eats; association with women is sometimes supposed to make a man or a boy effeminate. It is to be expected that in the immense number of taboo prohibitions and precautions some should be found in which the association of ideas is the determining factor. But for the majority of taboo regulations this explanation does not hold. In the economic and sexual taboos mentioned above, in the dread of corpses, in the fear of touching things belonging to a chief, and in other cases there are customs that can only be referred to a belief in an injurious potency residing in certain objects.[1020] Practically, savage tribes distinguish between taboo and magic. +620+. Contamination of customs has always been the rule in human communities, early and late, savage and civilized. We have seen how there has often been a coalescence between taboo regulations proper and ordinary civil law. To state the case more fully, these have been fused into a unity of social life with individual initiative, magical notions, arbitrary enactments. The actual social constitution even of slightly developed tribes is composite, the outcome of long experience and experiment in which all the lines of social feeling and thought have gradually drawn together and been compacted into a more or less unitary mass. While these lines have influenced each the others, it is possible, to a considerable extent, to distinguish the sphere of each. Thus we can, in many cases, see where ordinary civil law comes in to adopt, modify, or set aside taboo rules, and so we can generally recognize the line of demarcation between definite taboo and the conception of association of ideas. In some cases the explanations offered of taboo customs are afterthoughts--imagined hypotheses to account for things already in existence.[1021]