marks; his totem, if he has one; his glance; his breath, especially when it is visible; the print of his hand and foot; the sound of his voice; any image or representation of his person; any excretions or exhalations from his person; parings of his nails; cuttings of his hair; his ornaments and amulets; clothing that is in daily use, especially what has been shaped to his person, and more particularly if there is wrought into it any totemic or other design peculiar to him; his weapons, especially his favorite weapons and those which he habitually carries. Beyond these there is a great number of other, remoter things which may or may not be included in the quasi-personal fringe.
As regards this entire range of facts and objects, it is to be said that the "zone of influence" of the individual's personality is not conceived to cover them all with the same degree of potency; his individuality shades off by insensible, penumbral gradations into the external world. The objects and facts that fall within the quasi-personal fringe figure in the habits of thought of the savage as personal to him in a vital sense. They are not a congeries of things to which he stands in an economic relation and to which he has an equitable, legal claim. These articles are conceived to be his in much the same sense as his hands and feet are his, or his pulse-beat, or his digestion, or the heat of his body, or the motions of his limbs or brain.
For the satisfaction of any who may be inclined to question this view, appeal may be taken to the usages of almost any people. Some such notion of a pervasive personality, or a penumbra of personality, is implied, for instance, in the giving and keeping of presents and mementos. It is more indubitably present in the working of charms; in all sorcery; in the sacraments and similar devout observances; in such practices as the Tibetan prayer-wheel; in the adoration of relics, images, and symbols; in the almost universal veneration of consecrated places and structures; in astrology; in divination by means of hair-cuttings, nail-parings, photographs, etc. Perhaps the least debatable evidence of belief in such a quasi-personal fringe is afforded by the practices of sympathetic magic; and the practices are strikingly similar in substance the world over—from
