Other parts which are commonly believed to remain in a sympathetic union with the body, after the physical connexion has been severed, are the navel-string and the afterbirth, including the placenta. So intimate, indeed, is the union conceived to be, that the fortunes of the individual for good or evil throughout life are often supposed to be bound up with one or other of these portions of his person, so that if his navel-string or afterbirth is preserved and properly treated, he will be prosperous; whereas if it be injured or lost, he will suffer accordingly. Thus certain tribes of Western Australia believe that a man swims well or ill, according as his mother at his birth threw the navel-string into water or not. Among the natives on the Pennefather River in Queensland it is believed that a part of the child's spirit (_cho-i_) stays in the afterbirth. Hence the grandmother takes the afterbirth away and buries it in the sand. She marks the spot by a number of twigs which she sticks in the ground in a circle, tying their tops together so that the structure resembles a cone. When Anjea, the being who causes conception in women by putting mud babies into their wombs, comes along and sees the place, he takes out the spirit and carries it away to one of his haunts, such as a tree, a hole in a rock, or a lagoon where it may remain for years. But sometime or other he will put the spirit again into a baby, and it will be born once more into the world. In Ponape, one of the Caroline Islands, the navel-string is placed in a shell and then disposed of in such a way as shall best adapt the child for the career which the parents have chosen for him; for example, if they wish to make him a good climber, they will hang the navel-string on a tree. The Kei islanders regard the navel-string as the brother or sister of the child, according to the sex of the infant. They put it in a pot with ashes, and set it in the branches of a tree, that it may keep a watchful eye on the fortunes of its comrade. Among the Bataks of Sumatra, as among 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 Bataks it is bound up with the child's welfare, and seems, in fact, to be the seat of the transferable soul, of which we shall hear something later on. The Karo Bataks even affirm 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.