of Java allow the placenta, surrounded with fruits and flowers and illuminated by little lamps, to float down the river in the dusk of the evening as an offering to the crocodiles, or rather to the ancestors whose souls are believed to lodge in these animals.​[699] [Sidenote: Contagious magic of placenta and navel-string in Sumatra.] In Mandeling, a district on the west coast of Sumatra, the afterbirth is washed and buried under the house or put in an earthenware pot, which is carefully shut up and thrown {p193} into the river. This is done to avert the supposed unfavourable influence of the afterbirth on the child, whose hands or feet, for example, might be chilled by it. When the navel-string drops off, it is preserved to be used as a medicine when its former owner is ill.​[700] In Mandeling, too, the midwife prefers to cut the navel-string with a piece of a flute on which she has first blown, for then the child will be sure to have a fine voice.​[701] Among the Minangkabau people of Sumatra the placenta is put in a new earthenware pot, which is then carefully closed with a banana leaf to prevent the ants and other insects from coming at it; for if they did, the child would be sickly and given to squalling.​[702] In Central Sumatra the placenta is wrapt in white cotton, deposited in a basket or a calabash, and buried in the courtyard before the house or under a rice-barn. The hole is dug by a kinsman or kinswoman according as the baby is a boy or a girl. Over the hole is placed a stone from the hearth, and beside it a wooden spoon is stuck in the ground. Both stone and spoon are sprinkled with the juice of a citron. During the ceremony _koemajen_ is burned and a shot fired. For three evenings afterwards candles are lighted at the spot,​[703] doubtless to keep off demons. Among the Battas of Sumatra, as among so many other peoples of the Indian Archipelago, the placenta passes for the child’s younger brother or sister, the sex being determined by the sex of the child, and it is buried under the house. According to the Battas it is bound up with the child’s welfare, and seems, in fact, to be the seat of the transferable soul, of whose wanderings outside of the body we shall hear something later on.​[704] The Karo Battas even affirm {p194} that of a man’s two souls it is the true soul that lives with the placenta under the house; that is the soul, they say, which begets children.​[705] [Sidenote: Contagious magic of placenta and navel-string in Borneo, India, and Assam. Contagious magic of placenta and navel-string in the Patani States, China, and Japan.]