eleventh century certain Jews, it was believed, made a waxen image of Bishop Eberhard, set about with tapers, bribed a clerk to baptize it, and set fire to it on the Sabbath, the which image burning away at the middle, the bishop fell grievously sick and died’ (70, 124). Many magical practices and beliefs are difficult to classify as either contagious or homœopathic magic; they may even be a mixture of both. Such is the belief in the power of names or words, talismans and amulets, divination, and various practices of public and private magic. These will be dealt with under separate headings. II. MAGICAL POWER OF NAMES AND WORDS A =Name= is considered by backward folk to be part and parcel of a living being, and as magic can be performed on a person through tangible substances that have come into contact with him, so magic can be performed or influence exerted through the utterance of a person’s name. In the west of Ireland and in Torres Straits people have refused to tell me their names, though there was no objection to some one else giving me the information; the idea evidently being that by telling their own name to a stranger they were voluntarily putting themselves into the power of that stranger, who, by the knowledge of their name so imparted, could affect them in some way. Over the greater part of America was spread the belief in a personal soul, which is neither the bodily life nor yet the mental power, but a sort of spiritual body. In many tribes, writes Dr. Brinton (7, 277), this third soul or ‘astral body’ bore a relation to the private personal name. Among the Mayas and Nahuas, it was conferred or came into existence with the name; and for this reason the personal name was sacred and rarely uttered. The name was thus part of the individuality, and through it the soul could be injured. Professor Rhŷs has shown (58, 566-7) from philological evidence, that Aryan-speaking peoples ‘believed at one time not only that the name was a part of the man, but that it was that part of him which is termed the soul, the breath of life.’ The dislike of hearing their names mentioned is not confined to human beings, for, as is well known, in the British Islands the Fairies have a very strong repugnance to being so called; hence they should be termed the Wee-folk, the Good People, or by other ambiguous terms. Certain Scottish and English fishermen believe that the salmon and pig have a similar objection to being ‘named,’ but they do not mind being called respectively the ‘red-fish’ or the ‘queer fellow.’