making him ill.(373) Dyak sorceresses in south-eastern Borneo will sometimes slash the body of a sick man with sharp knives in order, it is said, to allow the demon of disease to escape through the cuts;(374) but perhaps the notion rather is to make the present quarters of the spirit too hot for him. With a similar intention some of the natives of Borneo and Celebes sprinkle rice upon the head or body of a person supposed to be infested by dangerous spirits; a fowl is then brought, which, by picking up the rice from the person’s head or body, removes along with it the spirit or ghost which is clinging like a burr to his skin. This is done, for example, to persons who have attended a funeral, and who may therefore be supposed to be infested by the ghost of the deceased.(375) Similarly Basutos, who have carried a corpse to the grave, have their hands scratched with a knife from the tip of the thumb to the tip of the forefinger, and magic stuff is rubbed into the wound,(376) for the purpose, no doubt, of removing the ghost which may be adhering to their skin. Among the Barotse of south-eastern Africa a few days after a funeral the sorcerer makes an incision in the forehead of each surviving member of the family and fills it with medicine, “in order to ward off contagion and the effect of the sorcery which caused the death.”(377) When elephant-hunters in East Africa have killed an elephant they get upon its carcase, make little cuts in their toes, and rub gunpowder into the cuts. This is done with the double intention of counteracting any evil influence that may emanate from the dead elephant, and of acquiring thereby the fleetness of foot possessed by the animal in its life.(378) The people of Nias carefully scrub and scour the weapons and clothes which they buy, in order to efface all connexion between the things and the persons from whom they bought them.(379)