In the evil effects thus supposed to follow upon the use of the vessels or clothes of the Mikado and a Fijian chief we see that other side of the god-man's character to which attention has been already called. The divine person is a source of danger as well as of blessing; he must not only be guarded, he must also be guarded against. His sacred organism, so delicate that a touch may disorder it, is also, as it were, electrically charged with a powerful magical or spiritual force which may discharge itself with fatal effect on whatever comes in contact with it. Accordingly the isolation of the man-god is quite as necessary for the safety of others as for his own. His magical virtue is in the strictest sense of the word contagious: his divinity is a fire, which, under proper restraints, confers endless blessings, but, if rashly touched or allowed to break bounds, burns and destroys what it touches. Hence the disastrous effects supposed to attend a breach of taboo; the offender has thrust his hand into the divine fire, which shrivels up and consumes him on the spot. The Nubas, for example, who inhabit the wooded and fertile range of Jebel Nuba in Eastern Africa, believe that they would die if they entered the house of their priestly king; however, they can evade the penalty of their intrusion by baring the left shoulder and getting the king to lay his hand on it. And were any man to sit on a stone which the king has consecrated to his own use, the transgressor would die within the year. The Cazembes of Angola regard their king as so holy that no one can touch him without being killed by the magical power which pervades his sacred person. But since contact with him is sometimes unavoidable, they have devised a means whereby the sinner can escape with his life. Kneeling down before the king he touches the back of the royal hand with the back of his own, then snaps his fingers; afterwards he lays the palm of his hand on the palm of the king's hand, then snaps his fingers again. This ceremony is repeated four or five times, and averts the imminent danger of death. In Tonga it was believed that if any one fed himself with his own hands after touching the sacred person of a superior chief or anything that belonged to him, he would swell up and die; the sanctity of the chief, like a virulent poison, infected the hands of his inferior, and, being communicated through them to the food, proved fatal to the eater. A commoner who had incurred this danger could disinfect himself by performing a certain ceremony, which consisted in touching the sole of a chief's foot with the palm and back of each of his hands, and afterwards rinsing his hands in water. If there was no water near, he rubbed his hands with the juicy stem of a plantain or banana. After that he was free to feed himself with his own hands without danger of being attacked by the malady which would otherwise follow from eating with tabooed or sanctified hands. But until the ceremony of expiation or