- cise the power of life and death, the calamity of death being
the result of burning rubbish belonging to the sufferer. When a Tannese was ill, he believed that the disease-maker was burning his rubbish, and would send large presents to induce him to stop; for if it were all burned he would die (N. Y. p. 89-91). The Samoans believed disease to be the result of divine wrath, and sought its remedy at the hands of the high-priest of the village. Whatever he might demand was given; in some cases, however, he did not ask for anything, but merely commanded the family of the patient to "confess, and throw out." Confessing, and throwing out, consisted of a statement by each member of the family of the crimes he had committed, or of the evil he had invoked on the patient or his connections, accompanied by the ceremony of spurting out water from the mouth towards him (N. Y., p. 224). Like the Fijians, the natives of Australia employ priests to cure their illnesses. Their ecclesiastical practitioners "perform incantations over the sick," and also pretend to suck out the disease, producing a piece of bone which they assert to be its cause (S. L. A., p. 226). The Africans have an exactly similar belief in the influence of fetish over disease. Reade observes that epileptic attacks are (as is natural from their mysterious character) ascribed to demoniacal possession, and that fetish-men are called in to cure them. This they attempt to accomplish by elaborate dances and festivities, "at the expense of the next of kin," which sometimes end in driving the patient into the bush in a state of complete insanity. When cured, he "builds a little fetish-house, avoids certain kinds of food, and performs certain duties" (S. A., p. 251). The negroes on the coast of Guinea, when ill, apply to their priest, who informs them what offerings are required to ensure their recovery (D. C. G., p. 213). When an Amazulu is troubled by bad dreams, he applies to a diviner, who recommends certain ceremonies by which the spirit causing the dreams is supposed to be banished. Should he be ill, his friends apply to the diviner, who discovers the source of the illness, and probably demands the sacrifice of a bullock. A remarkable sensitiveness about the shoulders indicates the spiritual character of the doctor. If he fail to remove disease, he is said to have no "Itongo," or spirit, in him (R. S. A., pt. ii. pp. 159, 160, 172). The
