In the South Sea Islands it was necessary to the success of any sorcery to secure something connected with the body of the victim. Accordingly a spittoon was always carried by the confidential servant of a chief in the Hawaiian Islands to receive his expectorations, which were carefully buried every morning. The Tahitians used to burn or bury the hair they cut off, and every individual among them had his distinct basket for food. As Mr. Hartland points out (30, ii. 76), the custom, everywhere practised, of obliterating all trace of the saliva after spitting, doubtless originated in the desire to prevent the use of it for magical purposes, and the same desire led to the extreme cleanliness in the disposal of fouler excreta which is almost universally a characteristic of savages. Thus this belief has been one of the most beneficial of superstitions. Luck-bags of red cloth, which contain ‘the four things of good fortune,’ are made by witches in Italy (43, 287), who while sewing it sing an incantation. American Negroes brought over from West Africa the art of making ‘luck-balls’ or ‘cunjerin’ bags,’ a practice which is kept up to the present day. They are supposed to bring happiness and success in everything the owner undertakes; one made for Charles G. Leland, at the instigation of Miss Owen (57, 173), contained, in addition to knotted threads, a piece of foil to represent the brightness of the little spirit that was going to be in the ball, a leaf of clover _in the place of the hair of the one that is going to own the ball_, and some dust which was designed to blind the eyes of enemies. Miss Owen got the same man, Alexander, the King of the Voodoos, who made the ball for Mr. Leland, to make one for me, and she informed me that ‘it was made just like Mr. Leland’s with the same words and with the same materials, excepting the clover. This is not the season for clover, _so a fragment of paper, torn from one of your books, represents you_.’ It is not essential that the object to be operated upon should have formed an actual part of a person, for something associated with that person, such as something habitually worn or used, is sufficient, or as in the case of the luck-ball just cited, the association may be as remote as that between an author and a piece of the paper of a book he has published.