Although the Israelites had many notions in common with the American Indians on the subject of the catamenial fluid, and the seclusion of women undergoing purgation, there does not seem to have been any effort made to preserve or to hide the cloths used on such occasions. Thus the Prophet Isaiah (lxiv. 6) says of the idols of the Gentiles that they must be cast aside as the napkins soiled with the menses. “Hoc est disperges ea (de idolis loquitur) sicut immunditionem menstruatæ.”—(Contributed by Doctor Robert Fletcher.) References to use of the catamenial fluid in witchcraft will be found in Beckherius, quoting Josephus: “Hiawatha, wise and thoughtful, You shall bless to-night the corn-fields, Draw a magic circle round them, To protect them from destruction. “Rise up from your bed in silence, Lay aside your garments wholly, Walk around the fields you planted, “Covered with your tresses only, Robed with darkness as a garment.” (“Hiawatha,” Longfellow, canto xiii., “Blessing the Corn-Fields.”) Menstruating women were excluded from the Jewish synagogues and from the communion table of the early Christian Church: “Menstruatæ mulieres superstitiose exclusæ ab ecclesia.”—(Baronius, “Annales,” Lucca, 1758, tome 3, 266, xi.) AFTER-BIRTH AND LOCHIÆ. Both of these were used medicinally; the lochiæ were useful in restraining uterine hemorrhages; after-birth, dried and powdered, deprived love-philters of their power; it was used as an anti-epileptic, to relieve retention of the menses, etc. (See Flemming, “De Remediis,” p. 17.) Secundines were used in the treatment of epilepsy.—(See Etmuller, vol ii. p. 265). HUMAN SEMEN. Etmuller knew nothing of the remedial value of human semen beyond the fact that Paracelsus had recommended its use in some cases (vol. ii. p. 272). Pliny mentions the use of human semen as a medicine (lib. xxviii. c. 10).