hunter or fisherman. In general it appears to be supposed that the evil effect of incontinence is not so much that it weakens him, as that, for some reason or other, it offends the animals, who in consequence will not suffer themselves to be caught. A Carrier Indian of British Columbia used to separate from his wife for a full month before he set traps for bears, and during this time he might not drink from the same vessel as his wife, but had to use a special cup made of birch bark. The neglect of these precautions would cause the game to escape after it had been snared. But when he was about to snare martens, the period of continence was cut down to ten days.
An examination of all the many cases in which the savage bridles his passions and remains chaste from motives of superstition, would be instructive, but I cannot attempt it now. I will only add a few miscellaneous examples of the custom before passing to the ceremonies of purification which are observed by the hunter and fisherman after the chase and the fishing are over. The workers in the salt-pans near Siphoum, in Laos, must abstain from all sexual relations at the place where they are at work; and they may not cover their heads nor shelter themselves under an umbrella from the burning rays of the sun. Among the Kachins of Burma the ferment used in making beer is prepared by two women, chosen by lot, who during the three days that the process lasts may eat nothing acid and may have no conjugal relations with their husbands; otherwise it is supposed that the beer would be sour. Among the Masai honey-wine is brewed by a man and a woman who live in a hut set apart for them till the wine is ready for drinking. But they are strictly forbidden to have sexual intercourse with each other during this time; it is deemed essential that they should be chaste for two days before they begin to brew and for the whole of the six days that the brewing lasts. The Masai believe that were the couple to commit a breach of chastity, not only would the wine be undrinkable but the bees which made the honey would fly away. Similarly they require that a man who is making poison should sleep alone and observe other taboos which render him almost an outcast. The Wandorobbo, a tribe of the same region as the Masai, believe that the mere presence of a woman in the neighbourhood of a man who is brewing poison would deprive the poison of its venom, and that the same thing would happen if the wife of the poison-maker were to commit adultery while her husband was brewing the poison. In this last case it is obvious that a rationalistic explanation of the taboo is impossible. How could the loss of virtue in the poison be a physical consequence of the loss of virtue in the poison-maker's wife? Clearly the effect which the wife's adultery is supposed to have on the poison is a case of sympathetic magic; her misconduct sympathetically affects her husband and his work at a distance. We may, accordingly, infer with some confidence that the rule of continence imposed on the poison-maker himself is also a simple case of sympathetic magic, and not, as a civilised reader might be disposed to conjecture, a wise precaution designed to prevent him from accidentally poisoning his wife,
