Introduction. XIX 
integral part of the primitive train of reasoning I have 
been trying to reconstruct and interpret. Hence it became 
-the custom in many places to put cowries in the grave 
for the purpose of insuring to the dead a continuation of 
existence. The fact that cowries, from their resemblance 
to semi-closed eyelids, were often inserted into the orbits 
of mummies to represent the eyes, may possibly have 
played some part in giving definiteness to the ancient 
conception of the fertilising power of the eyes, and to the 
crop of beliefs concerning the evil eye and the power of 
bringing good or bad luck, which are so intimately 
associated not only with a glance of the eye but also with 
cowry shells. These shells are commonly used for games 
of chance, as well as for averting the evil eye. 
The development of the beliefs concerning the fertilis- 
ing and animating powers of the eye and the influence 
of the evil eye is a very complex story, which has not yet 
been fully analysed and elucidated. But it seems probable 
that the potency of the cowry as a charm against the evil 
eye is to be attributed in part to the belief in its fertilising 
and vitalising powers and especially in its therapeutic 
efficacy. For as the vehicle of “soul substance” it was 
supposed to be able to remedy troubles due to the with- 
drawal of this essential element of healthy vitality. But 
due importance must be assigned to the fact that the 
assimilation of the virtues assigned to the cowry and the 
Egyptian eye-amulet respectively may in part be due to 
the fact that the cowry was actually used as a substitute 
for the eye. 
But the use of cowries for bridal offerings and for 
burial ceremonies led in some places to the offering of 
very large collections of the shells, so as to increase the 
beneficent influence expected of them. Among the 
Baganda, for example, as many as two thousand five 
