Belief in contagious magic leads quite logically to various revolting practices. In Torres Straits the sweat of renowned warriors was drunk by young men, who also ate mixed with their food the scrapings from the finger-nails of the warriors which had become saturated with human blood in order ‘to make strong and like a stone; no afraid’ (29, v. 301). The eyes and tongue of a freshly killed enemy were frequently torn out and given to lads to make them brave and fearless. The Australian natives believe that a man’s fat and his strength and vitality are connected, therefore the wasting of the body and disease are the result of the absence of fat, perhaps to be followed by death. By eating a man’s fat, and thus making it part of himself, the black fellow thinks that he also acquires the strength of the deceased. So also they think that human fat brings success in hunting, causes spears which are anointed with it to fly true, or the club to strike irresistible blows. The possession of human fat is, therefore, much desired by these aborigines, especially those who feel age or disease, or who wish to be successful in the magical arts, for it is believed that the spirit of the dead man whose fat has been used will help the charm to act (35, 411, 361). Cannibalism for magical purposes of this sort has probably been extremely common and is possibly at the base of a good deal of anthropophagy. Very widely spread is the belief that close relatives or even friends are bound together in a sympathetic relation, which is especially manifest on important occasions or at critical times. When a Land Dyak village has turned out for a wild-pig hunt in the jungle, those who remain at home may not touch water or oil with their hands during the absence of their friends, lest the hunters should all become ‘butter-fingered,’ and the prey so escape them (60, i. 430). It is also recorded from Borneo that when men are on a war expedition, fires are lighted at home, the mats are spread, and the fires kept up till late in the evening and lighted again before dawn, so that the men may not be cold; the roofing of the house is opened before dawn, so that the men may not lie too long and so fall into the enemies’ hands (60, ii. 104). Again when a Dyak is out head-hunting, his wife, or, if he is unmarried, his sister, must wear a sword day and night, in order that he may be always thinking of his weapons; and she may not sleep during the day nor go to bed before two in the morning, lest her husband or brother should thereby be surprised in his sleep by an enemy (20, i. 30). Similar instances could easily be multiplied indefinitely from various savage countries, but even in Europe there are not lacking records of a real sympathy between husband and wife, where the former suffers from certain characteristic ailments of the latter (59, 240). There is a very widely spread series of customs based upon the belief that the father and his unborn or newly born child