wore at the ceremonial dances after the birth of the twins. When he has killed a foe, he crams the ball into the dead man’s mouth, ties the bark cloth round the neck of the corpse, and leaves them there on the battlefield.(1026) The ceremony appears to be intended to rid the man of the taint of taboo which may be supposed to adhere to his hair, nails, and the garment he wore. Hence we can understand the importance attached by many peoples to the first cutting of a child’s hair and the elaborate ceremonies by which the operation is accompanied.(1027) Again, we can understand why a man should poll his head after a journey.(1028) For we have seen that a traveller is often believed to contract a dangerous infection from strangers, and that, therefore, on his return home he is obliged to submit to various purificatory ceremonies before he is allowed to mingle freely with his own people.(1029) On my hypothesis the polling of the hair is simply one of these purificatory or disinfectant ceremonies. Certainly this explanation applies to the custom as practised by the Bechuanas, for we are expressly told that “they cleanse or purify themselves after journeys by shaving their heads, etc., lest they should have contracted from strangers some evil by witchcraft or sorcery.”(1030) The cutting of the hair after a vow may have the same meaning. It is a way of ridding the man of what has been infected by the dangerous state, whether we call it taboo, sanctity, or uncleanness (for all these are only different expressions for the same primitive conception), under which he laboured during the continuance of the vow. Still more clearly does the meaning of the practice come out in the case of mourners, who cut their hair and nails and use new vessels when the period of their mourning is at an end. This was done in ancient India, obviously for the purpose of purifying such persons from the dangerous influence of death and the ghost to which for a time they had been exposed.(1031) Among the Bodos and Dhimals of Assam, when a death has occurred, the family of the deceased is reckoned unclean for three days. At the end of that time they bathe, shave, and are sprinkled with holy water, after which they hold the funeral feast.(1032) Here the act of shaving must clearly be regarded as a purificatory rite, like the bathing and sprinkling with holy water. At Hierapolis no man might enter the great temple of Astarte on the same day on which he had seen a corpse; next day he might enter, provided he had first purified himself. But the kinsmen of the deceased were not allowed to set foot in the sanctuary for thirty days after the death, and before doing so they had to shave their heads.(1033) At Agweh, on the Slave Coast of West Africa, widows and widowers at the end of their period of mourning wash themselves, shave their heads, pare their nails, and put on new cloths; and the old cloths, the shorn hair, and the nail-parings are all