An English missionary in Tanna Island, New Hebrides, relates that when a native of that Island is taken ill, his friends believe that his illness is occasioned by some one burning his _nakah_ (_i.e._ "rubbish"). They have "disease-makers" who are believed to have in their hands the power of life and death, and who are consequently much feared. Every kind of _nakah_ is carefully buried or thrown into the sea, lest the disease-maker should pick it up, wrap it in a leaf, and burn it. When a native is taken ill, his friends blow on a conch trumpet, which signifies a supplication to the disease-maker to discontinue burning the rubbish. If the sick man recovers, the disease-man receives a present for having left off burning. The rubbish generally consists of some refuse of food.[59] The New Zealanders had formerly similar disease-makers, who were supposed to require a lock of hair, or some nail-parings, of the person whom they intended to afflict with disease. Let us now turn to some tribes in cold regions of the North, to compare their musical ceremonies in the cure of illness with those in tropical countries. The natives of Kamtschatka have persons called _Shamans_, who profess to be able to communicate with the spirits by arraying themselves in a grotesque garment, chanting, beating a drum, dancing, and working themselves up to a state of trance. They, on these occasions, drink an infusion of a species of fungus, which has an intoxicating power, and which sometimes makes them sleep afterwards for three or four days without interruption. Its effect must therefore be similar to that of opium. The Shamans of the Ostiaks, and of the Samoiedes, in Siberia, suspend to their dress metal representations of strange birds, fishes, and quadrupeds, with bones, teeth, and other frightful-looking things. In their incantations they shake the dress so that the metallic appendages produce clanging and tinkling sounds, the effect of which is increased by the Shaman's beating a drum, of the tambourine kind. Also the Laplanders, about a century ago, had such sorcerers, who used a drum called _rune-bomme_, or _gobodes_, the parchment of which was marked with mystic signs. The sorcerer was called _Noaaid_, or _Spagubbe_. Besides his magic drum he had a magic chain, about twelve inches in length, of tin and copper, which, when shaken, produced a shrill, tinkling noise. No journey, no business transaction was undertaken by the Lapp without his having previously consulted the Noaaid, who by means of a ring placed on the parchment of his drum, predicted the success of the undertaking. When he beat the drum, the vibration caused the ring to move to one or other of the mysterious signs marked upon the parchment; and from the position of the ring, he pretended to be able to divine the future. Moreover, he cured diseases by beating his drum to incantations and wild dancing. The Lapps believed that the defunct