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III of Bordeaux, court physician to Theodosius the First, in his curious work on medicine. It is as follows. Take a root of vervain, cut it across, and hang one end of it round the patient’s neck, and the other in the smoke of the fire. As the vervain dries up in the smoke, so the tumour will also dry up and disappear. If the patient should afterwards prove ungrateful to the good physician, the man of skill can avenge himself very easily by throwing the vervain into water; for as the root absorbs the moisture once more, the tumour will return. The same sapient writer recommends you, if you are troubled with pimples, to watch for a falling star, and then instantly, while the star is still shooting from the sky, to wipe the pimples with a cloth or anything that comes to hand. Just as the star falls from the sky, so the pimples will fall from your body; only you must be very careful not to wipe them with your bare hand, or the pimples will be transferred to it.

Further, homoeopathic and in general sympathetic magic plays a great part in the measures taken by the rude hunter or fisherman to secure an abundant supply of food. On the principle that like produces like, many things are done by him and his friends in deliberate imitation of the result which he seeks to attain; and, on the other hand, many things are scrupulously avoided because they bear some more or less fanciful resemblance to others which would really be disastrous.

Nowhere is the theory of sympathetic magic more systematically carried into practice for the maintenance of the food supply than in the barren regions of Central Australia. Here the tribes are divided into a number of totem clans, each of which is charged with the duty of multiplying their totem for the good of the community by means of magical ceremonies. Most of the totems are edible animals and plants, and the general result supposed to be accomplished by these ceremonies is that of supplying the tribe with food and other necessaries. Often the rites consist of an imitation of the effect which the people desire to produce; in other words, their magic is homoeopathic or imitative. Thus among the Warramunga the headman of the white cockatoo totem seeks to multiply white cockatoos by holding an effigy of the bird and mimicking its harsh cry. Among the Arunta the men of the witchetty grub totem perform ceremonies for multiplying the grub which the other members of the tribe use as food. One of the ceremonies is a pantomime representing the fully-developed insect in the act of emerging from the chrysalis. A long narrow structure of branches is set up to imitate the chrysalis case of the grub. In this structure a number of men, who have the grub for their totem, sit and sing of the creature in its various stages. Then they shuffle out of it in a squatting posture, and as they do so they sing of the insect emerging from the chrysalis. This is supposed to multiply the numbers of the grubs. Again, in order to multiply emus, which are an important article of food, the men of the emu totem paint on the ground the sacred design of their totem, especially the parts of the emu which C