were able to exert malign influence, and the urine of women, human
blood, and ashes were superstitiously used as remedies against their
spells.

The Tasmanian who wished to hurt or bewitch any one, procured something
belonging to his enemy, and especially his hair; this, was enveloped in
fat and then exposed to the action of fire, and it was thought that as
it melted, the man himself would waste away. They feared lest the evil
spirit evoked by the enchantments of an enemy might creep behind them in
the night to steal away the renal fat, an organ with which various
physiological superstitions were connected. They believed that stones,
especially certain kinds of quartz crystals, were means of communication
with spirits, with the dead, and also with absent persons. A woman often
wore round her neck the phallus extracted from the body of her dead
husband. The movements of the sun and moon, and some of their phases,
had a mythical bearing on various social acts, or on the date of their
assemblies, since the sun was the object of great veneration; and the
full moon, the epoch of assemblies, was celebrated with feasting and
dancing. Dances of many different kinds were connected with traditional
myths, astrological superstitions, and the phallic worship. Some remains
of circular buildings and concentric compartments, discovered by Field
and others, had reference to their feasts, assemblies, and dances. Among
their cosmic myths, Milligan has preserved one relating to the double
stars which perhaps refers to the invention of fire.

From this cursory view of the conditions of society in its simplest
form, and among the most savage peoples, and of the mythical beliefs
which prevailed under such conditions, it clearly appears how myth,
dating from the first beginnings of human association, has regarded,
invested, sanctioned, and generated all special acts and relations, and