some; they have no more wits than a peacock, they can only find their way to the place where they died.
Other usages are to divert a stream and bury the corpse in the river-bed, or lay it beyond running water, which, according to ghost-lore, it cannot pass. Or, again, fires are lighted across its path, and it shrinks from passing through flames. As for water, ghosts loathe it. Among the Matamba negroes a widow is flung into the water and dipped repeatedly so as to wash off the ghost of the dead husband, which is supposed to be clinging to her. In New Zealand, among the Maoris, all who have followed the corpse dive into water so as to throw off the ghost which is sneaking home after them. In Tahiti, all who have assisted at a burial run as hard as they can to the sea and take headers into it for the same object. It is the same in New Guinea. We see the same idea reduced to a mere form in ancient Rome, where, in place of the dive through water, a vessel of water was carried twice round those who had followed the corpse, and they were sprinkled. The custom of washing for purification after a funeral practised by the Jews is a reminiscence of the usage, with a novel explanation given to it.
In the South Pacific, in the Hervey Islands, after a death, men turn out to pummel and fight the returning spirit, and give it a good drubbing in the air.
Now perhaps the reader may have been brought to understand what the sundry mourning costumes originally meant. They were disguises whereby to deceive the ghosts, so that they might not recognise and pester with their undesired attentions the rela-
