Some votive offerings may perhaps be interpreted as surrogates of human sacrifice. Others, made when the votary is suffering from sickness, may be intended to transfer the disease. These explanations are in many cases very questionable; and a large number of offerings remain that do not easily submit to be thus explained. The Greek women just mentioned had no disease to be returned to the custody of the goddess, ready for another victim. In view of future contingencies they placed in her care objects identified with themselves; they brought into physical touch with her a portion of their own personality. Convergence of more than one rite, similar in outward form but distinct in origin, has doubtless occurred very often in human history. But the ambiguity which would follow is not always to be traced on a careful analysis. It is obvious, at all events, that if an article of my clothing in a witch’s hands may cause me to suffer and die, the same article in contact with a beneficent power may relieve my pain, restore me to health, or promote my general prosperity. My shirt or stocking, or a shred from it, placed upon a sacred bush, or thrust into a sacred well--a lock of my hair laid upon a sacred image--my name written upon the walls of a temple--a stone from my hand cast upon a sacred cairn--a remnant of my food thrown into a sacred waterfall or suspended from a sacred tree--a nail {34} driven by my hand into the trunk of a tree--is thenceforth in immediate contact with divinity. It is a portion of my personality enveloped with the sanctity of the divine being; and so long as it remains there I am myself in contact with the same divine being, whoever he may be, and derive all the advantages incident to the contact.