childbirth into a ceremonial ordinance.[1] It is so among the indigenes of India, where both in northern and southern districts the naming of the child comes into connexion with the purification of the mother, both ceremonies being performed on the same day.[2] Without extending further this list of instances, it is sufficiently plain that we have before us the record of a practical custom becoming consecrated by traditional habit, and making its way into the range of religious ceremony.
Much the same may be said of the purification of savage and barbaric races on occasion of contamination by bloodshed or funeral. In North America, the Dacotas use the vapour-bath not only as a remedy, but also for the removal of ceremonial uncleanness, such as is caused by killing a person, or touching a dead body.[3] So among the Navajos, the man who has been deputed to carry a dead body to burial, holds himself unclean until he has thoroughly washed himself in water prepared for the purpose by certain ceremonies.[4] In Madagascar, no one who has attended a funeral may enter the palace courtyard till he has bathed, and in all cases there must be an ablution of the mourner's garments on returning from the grave.[5] Among the Basutos of South Africa, warriors returning from battle must rid themselves of the blood they have shed, or the shades of their victims would pursue them and disturb their sleep. Therefore they go in procession in full armour to the nearest stream to wash, and their weapons are washed also. It is usual in this ceremony for a sorcerer higher up the stream to put in some magical ingredient, such as he also uses in the preparation of the holy water which is sprinkled over the people with a beast's tail at the frequent public purifications. These Basutos, moreover, use fumigation with burning wood to purify growing corn, and cattle taken from the
