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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。
Among the Ba…Pedi and Ba…Thonga tribes of South Africa； when the site of a new village has been chosen and the houses are building； all the married people are forbidden to have conjugal relations with each other。 If it were discovered that any couple had broken this rule； the work of building would immediately be stopped； and another site chosen for the village。 For they think that a breach of chastity would spoil the village which was growing up； that the chief would grow lean and perhaps die； and that the guilty woman would never bear another child。 Among the Chams of Cochin…China； when a dam is made or repaired on a river for the sake of irrigation； the chief who offers the traditional sacrifices and implores the protection of the deities on the work has to stay all the time in a wretched hovel of straw； taking no part in the labour； and observing the strictest continence； for the people believe that a breach of his chastity would entail a breach of the dam。 Here； it is plain； there can be no idea of maintaining the mere bodily vigour of the chief for the accomplishment of a task in which he does not even bear a hand。
If the taboos or abstinences observed by hunters and fishermen before and during the chase are dictated； as we have seen reason to believe； by superstitious motives； and chiefly by a dread of offending or frightening the spirits of the creatures whom it is proposed to kill； we may expect that the restraints imposed after the slaughter has been perpetrated will be at least as stringent； the slayer and his friends having now the added fear of the angry ghosts of his victims before their eyes。 Whereas on the hypothesis that the abstinences in question； including those from food； drink； and sleep； are merely salutary precautions for maintaining the men in health and strength to do their work； it is obvious that the observance of these abstinences or taboos after the work is done； that is； when the game is killed and the fish caught； must be wholly superfluous； absurd； and inexplicable。 But as I shall now show； these taboos often continue to be enforced or even increased in stringency after the death of the animals； in other words； after the hunter or fisher has accomplished his object by making his bag or landing his fish。 The rationalistic theory of them therefore breaks down entirely； the hypothesis of superstition is clearly the only one open to us。
Among the Inuit or Esquimaux of Bering Strait the dead bodies of various animals must be treated very carefully by the hunter who obtains them； so that their shades may not be offended and bring bad luck or even death upon him or his people。 Hence the Unalit hunter who has had a hand in the killing of a white whale； or even has helped to take one from the net； is not allowed to do any work for the next four days； that being the time during which the shade or ghost of the whale is supposed to stay with its body。 At the same time no one in the village may use any sharp or pointed instrument for fear of wounding the whale's shade； which is believed to be hovering invisible in the neighbourhood； and no loud noise may be made lest it should frighten or offend the ghost。 Whoever cuts a whale's body with an iron axe will die。 Indeed the use of all iron instruments is forbidden in the village during these four days。
These same Esquimaux celebrate a great annual festival in December when the bladders of all the seals； whales； walrus； and white bears that have been killed in the year are taken into the assembly…house of the village。 They remain there for several days； and so long as they do so the hunters avoid all intercourse with women； saying that if they failed in that respect the shades of the dead animals would be offended。 Similarly among the Aleuts of Alaska the hunter who had struck a whale with a charmed spear would not throw again； but returned at once to his home and separated himself from his people in a hut specially constructed for the purpose； where he stayed for three days without food or drink； and without touching or looking upon a woman。 During this time of seclusion he snorted occasionally in imitation of the wounded and dying whale； in order to prevent the whale which he had struck from leaving the coast。 On the fourth day he emerged from his seclusion and bathed in the sea； shrieking in a hoarse voice and beating the water with his hands。 Then； taking with him a companion； he repaired to that part of the shore where he expected to find the whale stranded。 If the beast was dead； he at once cut out the place where the death…wound had been inflicted。 If the whale was not dead； he again returned to his home and continued washing himself until the whale died。 Here the hunter's imitation of the wounded whale is probably intended by means of homoeopathic magic to make the beast die in earnest。 Once more the soul of the grim polar bear is offended if the taboos which concern him are not observed。 His soul tarries for three days near the spot where it left his body； and during these days the Esquimaux are particularly careful to conform rigidly to the laws of taboo； because they believe that punishment overtakes the transgressor who sins against the soul of a bear far more speedily than him who sins against the souls of the sea…beasts。
When the Kayans have shot one of the dreaded Bornean panthers； they are very anxious about the safety of their souls； for they think that the soul of a panther is almost more powerful than their own。 Hence they step eight times over the carcase of the dead beast reciting the spell； Panther； thy soul under my soul。 On returning home they smear themselves； their dogs； and their weapons with the blood of fowls in order to calm their souls and hinder them from fleeing away； for； being themselves fond of the flesh of fowls； they ascribe the same taste to their souls。 For eight days afterwards they must bathe by day and by night before going out again to the chase。 Among the Hottentots； when a man has killed a lion； leopard； elephant； or rhinoceros； he is esteemed a great hero； but he has to remain at home quite idle for three days； during which his wife may not come near him； she is also enjoined to restrict herself to a poor diet and to eat no more than is barely necessary to keep her in health。 Similarly the Lapps deem it the height of glory to kill a bear； which they consider the king of beasts。 Nevertheless； all the men who take part in the slaughter are regarded as unclean； and must live by themselves for three days in a hut or tent made specially for them； where they cut up and cook the bear's carcase。 The reindeer which brought in the carcase on a sledge may not be driven by a woman for a whole year； indeed； according to one account； it may not be used by anybody for that period。 Before the men go into the tent where they ar