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Ritual and belief

BIBLIOGRAPHICAL LIST

Reading edition

Intended to facilitate reference to modern works cited and not otherwise sufficiently described.

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——The Mythology of the Wichita, collected under the auspices of the Carnegie Institution of Washington. Washington, 1904.

Doutté, Edmond, La Société Musulmane du Maghrib. Magie et Religion dans l’Afrique du Nord. Alger, 1909.

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Farnell, Lewis Richard, Litt.D., M.A., F.A.S., The Cults of the Greek States. 5 vols. Oxford, 1896-1909.

——The Evolution of Religion: An Anthropological Study. London, 1905.

——Greece and Babylon: A Comparative Sketch of Mesopotamian, Anatolian and Hellenic Religions. Edinburgh, 1911.

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Folk-Lore: A Quarterly Review of Myth, Tradition, Institution and Custom [organ of the F.-L. Soc.]. 24 vols. London, 1890-[proceeding].

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Forbes, James, F.R.S., Oriental Memoirs: A Narrative of Seventeen Years’ Residence in India. 2nd edition, 2 vols. London, 1834.

Frazer, J. G., D.C.L., LL.D., Litt.D., The Golden Bough: A Study in Magic and Religion. 2nd edition, 3 vols. London, 1900.

The same. 3rd edition, 10 vols., published under different titles, as follows:—

1. The Magic Art and the Evolution of Kings. 2 vols. London, 1911.

2. Taboo and the Perils of the Soul. 1911.

3. The Dying God. 1911.

4. Adonis, Attis, Osiris: Studies in the History of Oriental Religion. 2nd edition. 1907.

5. Spirits of the Corn and of the Wild. 2 vols. 1912.

6. The Scapegoat. 1913.

7. Balder the Beautiful. 2 vols. 1913.

Frazer, J. G., D.C.L., LL.D., Litt.D., Psyche’s Task: A Discourse Concerning the Influence of Superstition on the Growth of Institutions. 2nd edition. London, 1913.

Frere, M., Old Deccan Days; or Hindoo Fairy Legends current in Southern India. Collected from oral tradition. London, 1870.

Frobenius, Herman, Die Heiden-Neger des ägyptischen Sudan. Berlin, 1893.

Furness, William Henry, 3d, M.D., The Home-Life of Borneo Head-hunters, its Festivals and Folk-Lore. Philadelphia, 1902.

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Georgi, J., Description de toutes les Nations de l’Empire de Russie. 3ième collection, contenant les nations Samoyedes et Mandshoures, et les Peuples les plus orientaux de la Sibirie. Traduite de l’Allemand. St. Petersbourg, 1777.

Giles, Herbert A., Strange Stories from a Chinese Studio. Translated and annotated. 2 vols. London, 1880.

Giran, Paul, Magie et Religion Annamites. Paris, 1912.

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Gouldsbury, Cullen, and Herbert Sheane, The Great Plateau of Northern Rhodesia, being some Impressions of the Tanganyika Plateau. London, 1911.

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Gregor, Rev. Walter, M.A., Notes on the Folk-Lore of the North-East of Scotland. London, 1881 [F.-L. Soc.].

Grimm, Jacob, Teutonic Mythology. Translated from the fourth edition, with notes and appendix, by James Steven Stallybrass. 4 vols. London, 1880-88.

Grinnell, George Bird, Pawnee Hero Stories and Folk-Tales. New York, 1889.

Grubb, W. Barbrooke, An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians. London, 1911.

Hahn, Theophilus, Ph.D., Tsuni-ǁGoam, the Supreme Being of the Khoi-Khoi. London, 1881.

Haltrich, Josef, Deutsche Volksmärchen aus dem Sachsenlande in Siebenbürgen. 4te Auflage. Wien, 1885.

Hanauer, J. E., Folk-Lore of the Holy Land, Moslem, Christian and Jewish. London, 1907.

Hansen, C. P., Sagen und Erzählungen der Sylten Friesen. Garding, 1875.

Harrison, Jane Ellen, Prolegomena to the Study of Greek Religion. 2nd edition. Cambridge, 1908.

Hartland, Edwin Sidney, The Legend of Perseus: A Study of Tradition in Story, Custom and Belief. 3 vols. London, 1894-5-6.

——Primitive Paternity: The Myth of Supernatural Birth in Relation to the History of the Family. 2 vols. London, 1909-10.

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Hodson, T. C., The Nāga Tribes of Manipur. London, 1911.

Hollis, A. C., The Masai, their Language and Folk-Lore. Oxford, 1905.

——The Nandi, their Language and Folk-Lore. Oxford, 1909.

Hose, Charles, D.Sc., and William M‘Dougall, M.B., F.R.S., The Pagan Tribes of Borneo: A Description of their Physical, Moral and Intellectual Condition, with some Discussion of their Ethnic Relations. 2 vols. London, 1912.

Howitt, A. W., D.Sc., The Native Tribes of South-East Australia. London, 1904.

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Hutter, Franz, Wanderungen und Forschungen im Nord-Hinterland von Kamerun. Braunschweig, 1902.

Internationales Archiv für Ethnographie. 21 vols. Leiden, 1888-[proceeding].

Jātaka, The; or Stories of the Buddha’s former Births. Translated from the Pāli by various hands under the editorship of Professor E. B. Cowell. 7 vols. Cambridge, 1895-1913.

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Putnam Anniversary Volume: Anthropological Essays presented to Frederic Ward Putnam in Honor of his Seventieth Birthday, April 16, 1909, by his Friends and Associates. New York, 1909.

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Notes in this chapter

Note 1 · Prim. Cul., i. 378 sqq.Note 2 · Anantha Krishna, i. 29.Note 3 · Tylor, Prim. Cul., i. 382.Note 4 · Kolben, 91.Note 5 · Alexander, i. 170 sqq. Similar answers were more recently given to a missionary by one of the neighbouring Bergdamara, a people mainly of BaNote 6 · Kidd, 65. Amusing illustrations of the Kaffir’s cleverness at the game are given.Note 7 · Andersson, 200. Cf. Pogge on the Bashilange, Mittheil. d. Afrik. Gesellsch., iv. 254.Note 8 · Rev. J. S. Gale, F. L., xi. 325.Note 9 · S. H. C. Hawtry, J. A. I., xxxi. 290. Cf. Grubb, 114. Similar statements are made concerning other South American tribes (J. A. I., xiii. 20Note 10 · Batchelor, 357.Note 11 · Neuhauss, iii. 448 note. Cf. Introduction and pp. 154, 507.Note 12 · Marillier, reviewing Miss Kingsley’s Travels; Rev. Hist. Rel., xxxix. 137.Note 13 · Spencer and Gillen, C. T., 139 note.Note 14 · Rev. J. Macdonald, J. A. I., xx. 120. Cf. Junod, S. A. Tribe, ii. 278. Dr Theal says that it is only since European ideas have been disseminNote 15 · Journ. Am. F. L., xxi. 233, 236.Note 16 · Wilson, Peasant Life, 6.Note 17 · Sproat, 120.Note 18 · Boas, Mind, 111.Note 19 · Boas, Sixth Report on the North-western Tribes of Canada, Rep. Brit. Ass., 1890, 582.Note 20 · Rev. Father J. Jetté, S.J., Anthropos, vi. 242, 95.Note 21 · R. C. Phillips, J. A. I., xvii. 220.Note 22 · Jaussen, 287, 294, 332, 334. Cf. Hanauer, 234.Note 23 · J. A. I., x. 262.Note 24 · Bull. Soc. Neuch. Géog., ix. 96.Note 25 · J. Smith, 77, 373.Note 26 · J. A. I., xii. 163 note.Note 27 · Similar classifications of nouns have now been discovered among the Negroes, see R. E. S., iii. 241.Note 28 · Tylor, Prim. Cul., i. 385.Note 29 · Kingsley, Trav., 493.Note 30 · Spencer and Gillen, N. T., 175, 358 n., 530.Note 31 · F. L. Journ., iv. 30.Note 32 · I have collected the evidence in The Legend of Perseus, vol. i., and in some directions more fully in Primitive Paternity, vol. i.Note 33 · Farnell, Cults, i. 195.Note 34 · J. N. B. Hewitt, Amer. Anthr., N.S., iv. 38.Note 35 · W. Jones, Journ. Am. F. L., xviii. 183 sqq. As used by Dr Jones here, the word Algonkin only includes the Sauk, Fox, and Kickapoo tribes.Note 36 · Amer. Anthr., N.S., iv. 36; cf. 33.Note 37 · R. B. E., xxvii. 134. Wakonda in its various forms is pronounced with an n somewhat like the French nasal.Note 38 · R. B. E., xxvii. 597 sqq.Note 39 · Fletcher, Am. Anthr., xiv. 106; J. O. Dorsey, R. B. E., xi. 366; Riggs, Contrib. N. Am. Ethnol., vii. 507 sqq.Note 40 · Swanson, R. B. E., xxvi. 451 n., 452 sqq.Note 41 · The analysis of the philosophy (if it may be so called) of the Bafiote which I have tried to summarize above is by Dr Pechuël-Loesche, the mNote 42 · De Groot, Rel. Syst., iv. chap. i.Note 43 · Giran, 21 sqq.Note 44 · Batchelor, Encyc. Rel., i. 239, 240 (cf. Id., Ainu F. L., 580); Aston, Shinto, 7 sqq.Note 45 · Codrington, 118 sqq.Note 46 · Is this really the original belief? Dr Marett cites Dr Seligmann’s (verbal?) authority for the statement that in New Guinea (among the tribeNote 47 · Codrington, 120, 191.Note 48 · Codrington, 124-5. Father Joseph Meier denies that the Melanesian population of the Gazelle Peninsula of New Britain possesses the concept oNote 49 · E. Tregear, The Maori-Polynesian Comparative Dictionary, Wellington, N.Z., 1891, 203-6, s.vv. Cf. Marett, Trans. Oxford Cong., i. 48 sqq. ItNote 50 · Ellis, Polyn. Res., iii. 108. A specimen of the girdle was sent by John Williams, the missionary afterwards killed at Eramanga, to England, Note 51 · Ellis, op. cit., i. 338.Note 52 · Taylor, 164 sqq.Note 53 · De Acosta, 378.Note 54 · Sébillot, F. L. France, ii. 235.Note 55 · Ploss, Weib, i. 504, quoting Bonnemère, but as usual without the exact reference.Note 56 · Seligmann, Veddas, 207.Note 57 · Tozer, i. 216.Note 58 · Dr M. Hoefler, Am Urquell, ii. 101.Note 59 · Rev. H. E. Mabille, Journ. Afr. Soc., v. 352.Note 60 · Van Gennep, Tabou, 184.Note 61 · Turner, Samoa, 186. Compare a number of similar taboos on the previous and subsequent pages.Note 62 · Codrington, 215.Note 63 · W. Bogoras, Amer. Anthr., N.S., iii. 97.Note 64 · See Golden Bough3, passim, especially the volume on Taboo. It is needless to say that Professor Frazer does not write from the point of viewNote 65 · F. L., xii. 186. Elsewhere Mr Weeks says: “No stigma attaches to the man who is proved guilty [of witchcraft] by the ordeal, for ‘one can haNote 66 · Jevons, Introd., 178, 7, 390 sqq.Note 67 · Tylor, Prim. Cul., i. 383.Note 68 · Avebury, Marriage, 142. I cannot find that he commits himself to a definition of religion, though his view may perhaps be inferred from the Note 69 · Frazer, Magic Art, i. 222, 223.Note 70 · Durkheim, Formes Élémentaires, 65. M. Salomon Reinach in a recent brilliant work on the history of religions proposes as a definition: “An aNote 71 · Durkheim, 323.Note 72 · Frazer, Magic Art, i. 220.Note 73 · Frazer, op. cit., 52.Note 74 · Ibid., 221, 237 sqq.Note 75 · Ibid., 233. Frazer has worked out the theory more completely than anyone else; but it has been more or less anticipated, or shared, by otherNote 76 · The above is a brief summary (partly borrowed from my review in F. L., xv. 359) of a portion of the argument elaborated by MM. Hubert and MaNote 77 · Durkheim, op. cit., 61.Note 78 · Spencer and Gillen, C. T., 549, 476.Note 79 · Ante, p. 50.Note 80 · Codrington, 133. Another example is cited subsequently, p. 144, from Borneo.Note 81 · Weeks, 189; see ante, p. 65 note.Note 82 · Junod, S. A. Tribe, ii. 467; i. 441.Note 83 · Durkheim, op. cit., 63 note.Note 84 · All this indictment holds good in a lesser degree of the witch-hunts of Europe and New England.Note 85 · Gregor, 197.Note 86 · This, however, is not exactly what Marillier says. “A ‘natural’ act (and that is its sole difference from a magical act) only reaches bodiesNote 87 · Doutté, 328, 330.Note 88 · Doutté, 340, 334, 343, 338. Compare what the schoolboy called their “conjuring tricks,” performed before Pharaoh by Moses and Aaron, and by Note 89 · Marett, Anthrop., 209. Dr Marett might have omitted the words “of evil” after “supernormal powers.” They do not strengthen his argument. In Note 90 · Ibid., 210.Note 91 · Marett, Anthrop., 211.Note 92 · P. E. Goddard, Univ. Cal. Pub., i. 87.Note 93 · Marett, Anthrop., 213.Note 94 · Westermarck, Ceremonies, 67 note, quoting Destaing.Note 95 · Reference may be made here to Mr Ernest Crawley, who writes like Professor Jevons from a distinctly theological standpoint. I can find no foNote 96 · Southey, The Curse of Kehama, preface.Note 97 · Augustine, Civ. Dei, x. 11, citing Porphyry.Note 98 · Marett, Threshold, 44 sqq.Note 99 · J. M. M. van der Burgt, 55.Note 100 · Hewitt, Am. Anthr., N.S., iv., 40.Note 101 · E. H. Man, J. A. I., xii. 161, 163, 353, etc.Note 102 · Codrington, 192.Note 103 · The primary authority on the Arunta and neighbouring tribes is Messrs Spencer and Gillen, C. T. and N. T., and Rep. Horn Exped., but StrehloNote 104 · Spencer and Gillen, N. T., 498; Strehlow, ii. 1. Cf. Rep. Horn Exped., iv. 183.Note 105 · Strehlow, i. 1.Note 106 · Spencer and Gillen, N. T., 227, 232, 238.Note 107 · Ibid., 227.Note 108 · Ibid., 252.Note 109 · For the Mongolian practice see Amer. Anthr., N.S., xv. 370. The Pueblo Indian practice has been recorded by every scientific enquirer among Note 110 · Spencer and Gillen, C. T., 249. Note also the threat which follows.Note 111 · M. Durkheim contends, and I think with justice, that the association of the churinga with individual ancestors, and therefore with their desNote 112 · Strehlow, ii. 78. He resisted the temptation and avoided the mistake made so often by missionaries of translating by native words Christian Note 113 · Spencer and Gillen, N. T., 259 sqq.Note 114 · Ibid., 293.Note 115 · Spencer and Gillen, C. T., chaps. v. and vi. passim; N. T., chap. viii. passim; Strehlow, ii. 75 sqq.Note 116 · Strehlow, iii. 6.Note 117 · Spencer and Gillen, C. T., chap. xvi.; N. T., chap. xv.; Rep. Horn Exped., 180.Note 118 · Spencer and Gillen, C. T., 534, 553. Cf. 480, 538.Note 119 · Arch. Rel., viii. 463, 467. Compare the account of the initiation by the Devil of a Lapp wizard quoted from Tornæus, Scheffer, 136.Note 120 · Jesup. Exped., vi. 47.Note 121 · Junod, S. A. Tribe, ii. 450, 471, 473. M. Junod’s work is concerned with the Thonga, but it is true in general terms of other tribes.Note 122 · Merensky, 135; Shooter, 191; Callaway, Rel. Syst., 259 sqq.Note 123 · Johnston, Grenfell, ii. 659 note, quoting Rev. W. H. Stapleton. He is obviously reporting a statement by a native.Note 124 · Jones, Ojebway, 269.Note 125 · A. L. Kroeber, Univ. Cal. Pub., iv. 328.Note 126 · G. A. Dorsey, Trad. Skidi Pawnee, 185, 189, 194, 199, 206, 210, 219, 221, 231.Note 127 · Roth, Sarawak, i. 266.Note 128 · Skeat, Magic, 60.Note 129 · Seligmann, Veddas, 128 sqq., 190 sqq., 207. See supra, p. 59.Note 130 · E. H. Man, J. A. I., xii. 96.Note 131 · Kolben, 97.Note 132 · Dorsey, Wichita, 99.Note 133 · R. B. E., xxvii. 197.Note 134 · There appears to be no detailed account of the Buffalo Dance of the Pawnees. See Dorsey, Skidi Pawnees, xxi. 46; Grinnell, 369. The latest sNote 135 · W. J. M‘Gee, R. B. E., xvii. 168* sqq.Note 136 · Durkheim, 295.Note 137 · Durkheim, 305.Note 138 · Ibid., 134, 135.Note 139 · Ibid., 343, 355, 378.Note 140 · Seligmann, 30, 126, 130, 170 sqq., 149.Note 141 · Cens. Ind. Rep., 1901, iii. 62. Cf. the papers by E. H. Man, J. A. I., xii.Note 142 · Koch-Grünberg, passim; von den Steinen, passim, especially 350 sqq.Note 143 · Westermarck, Moral Ideas, ii. 585.Note 144 · Marten, Ind. Cens. Rep., 1911, x. 80.Note 145 · Laws of Manu, Sac. Bks., xxv. 5. I am indebted for this reference and the further explanation above to my friend Mr William Crooke.Note 146 · Supra, p. 62.Note 147 · Dr Frazer, Psyche’s Task, 25 sqq., has made a collection of these rites and signs. See also Westermarck, Moral Ideas, ii. 63 sqq.Note 148 · F. B. Jevons, Oxford Cong. Rep., ii. 131; Id., Græco-Italian Magic, Anthrop. Class., 106. See also Rouse, Greek V. O., 337.Note 149 · I described one such leaden tablet, found at Dymock, Gloucestershire, in Reliquary, N.S., iii. 140. Another was subsequently found at LincolNote 150 · Fasc. Malay, ii. 41.Note 151 · Alan H. Gardiner, Oxford Cong. Rep., i. 210.Note 152 · Budge, Archæologia, lii. 421 sqq., transliterating, translating, and commenting on a papyrus in the British Museum, which belonged to a prieNote 153 · Wiedemann, 94.Note 154 · Wiedemann, 279.Note 155 · Ibid., 99.Note 156 · Budge, Archæologia, lii. 425, 440, 539 sqq. The Egyptian gods merged into one another like the dissolving pictures of a lantern. This was prNote 157 · Wiedemann, 54; Budge, Egypt. Magic, 137. Dr Frazer’s version, Taboo, 387, is formed on a comparison of these and other texts.Note 158 · Wiedemann, 273. More personal threats are often employed. See, for examples, Arch. Rel., xvi. 85.Note 159 · Plato, Rep., ii. 364.Note 160 · There are of course plenty of magical Greek texts, but they are much later. The papyri unearthed in such numbers during recent years containNote 161 · Hodson, Naga, 139, 141; cf. 102, 164.Note 162 · Parker, Tales, i. 97.Note 163 · Brett, Ind. Tribes, 401.Note 164 · Anthropos, viii. 3. For the belief in and cult of the Kaya, see ibid., iii. 1005; and of the Inal, ibid., v. 95.Note 165 · Shakespear, Lushai, 109 (cf. 61).Note 166 · W. G. Aston, F. L., xxiii. 187 sq.Note 167 · Wiedemann, 227. On Thoth as magician and the words of power which he uttered and wrote down compare Budge, Egypt. Magic, 128 sqq.Note 168 · Morris, Heimskringla, i. 18, 19.Note 169 · Levit. xvi. 8. On the Scapegoat in general see Dr Frazer’s volume bearing that title.Note 170 · Hose, ii. 29 note.Note 171 · Hose, 56, 117.Note 172 · Rivers, Todas, 257, 450. For an alternative translation of the third clause of the spell, see pp. 195, 271. For another form of the spell, sNote 173 · J. H. Weeks, J. A. I., xl. 377, 378.Note 174 · J. H. Weeks, J. A. I., xl. 383. Surely in the face of these examples Mr Weeks’ statement—“Nor did we find any form of prayer among them, no Note 175 · Werner, 56, 76.Note 176 · A. M. Tozzer, Putnam Vol., 304. Cf. Matthews, Navaho Leg., 40.Note 177 · Tozzer, op. cit., 303. On the rites and beliefs of the Dene, see Father Jetté, J. A. I., xxxvii. 157 sqq.Note 178 · Exod. xxii. 18.Note 179 · Deut. xviii. 9 sqq.Note 180 · Num. v. 11 sqq.Note 181 · Hos. iii. 4, 5. Cf. T. W. Davies, Magic, 36; and Encyc. Bibl., s.v.Note 182 · Weeks 177.Note 183 · Ælian, Var. Hist., xii. 23. Philo (Dreams, ii. 17) attributes the same practice to the Germans.Note 184 · O’Grady, ii. 518. Professor Whitley Stokes also gives it, F. L., iv. 488, from an Edinburgh MS. I quote his translation, which is to the samNote 185 · Skeat, Magic, 10.Note 186 · Vinson, 20. According to this story there were two cabin-boys, one of whom overheard the plot and the other struck the blow, but this appearNote 187 · Strackerjan, i. 324, 325; Hansen, 38. The Norse tale (by Asbjoernsen) is referred to, Mélusine, ii. 201. I have not seen it. Analogous tale Note 188 · Tylor Essays, 138. Roscher (Ephialtes, 38) thinks it was “a quite obvious nightmare.”Note 189 · Gregor, 66.Note 190 · Gregor, loc. cit.Note 191 · Thorpe, N. Myth., ii. 78.Note 192 · Hibbert, A Description of the Shetland Islands (Edinburgh, 1822), 569; Zeits. des Ver., ii. 15, 17; Rogers, 218; Lehmann-Filhés, ii. 16; MauNote 193 · Natesa Sastri, 148.Note 194 · Bibl. Trad. Pop. Espan., i. 187Note 195 · Castrén, 172.Note 196 · Boas, Ind. Sagen, 86.Note 197 · Miller, Scenes and Leg., 287.Note 198 · Shakespear, Lushei, 66.Note 199 · Grimm, Teut. Myth., iii. 924.Note 200 · Ovid, Fasti, iii. 285.Note 201 · Pausanias, i. 4, 5; Ovid, Metam., xi. 90; Herod., viii. 138; Ælian, Var. Hist., iii. 18.Note 202 · Iliad, v. 370 sqq.Note 203 · R. E. E. S., i. 338.Note 204 · As an example the Nattu Malayans of Cochin in the south of India may be cited. “When questioned as to their ideas of gods, they say that theNote 205 · Herod., ii. 122. Gods, like men, were addicted to gambling. According to Plutarch (De Iside), Hermes in Egyptian legend played with the moonNote 206 · Herod., vii. 35.Note 207 · Bérenger-Feraud, Superst., i. 473. The author has collected in the chapter from which this is cited numerous other instances of the punishmeNote 208 · Herod., ii. 111.Note 209 · Williams, Burmah, 91.Note 210 · Ind. Cens. Rep., 1911, x. 61.Note 211 · Herod., iv. 94. Rohde (Psyche, ii. 28 note) suggests that the personage against whom the arrows and threats were aimed was not strictly a goNote 212 · Herod., iv. 184.Note 213 · J. A. I., xxxvi. 51.Note 214 · Moffat, 261, 265.Note 215 · Chapman, i. 213. The word translated by Chapman as “God” is doubtless Morimo. Cf. ibid., 46, “All Bechuanas believe in God (Morimo), whom thNote 216 · Callaway, Rel. Syst., 404.Note 217 · Hahn, 46, 51, 59, 94. Cf. 99, where the practice of the Urjangkut, a tribe of Black Tartars, to scold the thunder and lightning is cited froNote 218 · Lloyd, 397. According to another account, “when it thunders the Bushmen are very angry and curse bitterly, thinking that the storm is occasiNote 219 · Hollis, Nandi, 9, 99.Note 220 · J. A. I., xliii. 49.Note 221 · Jes. Rel., xii. 25.Note 222 · J. A. Mason, Univ. Cal. Pub., x. 185.Note 223 · Lozano, Desc. Chorographica del Gran Chaco (1733), 71, quoted Payne, i. 391 note.Note 224 · Payne, l.c.Note 225 · Int. Arch., Suppl., xiii. 88.Note 226 · Neuhauss, iii. 157. I may refer also to the account of a young Kayan brave in Borneo taking his arms and sallying forth to fight the ThunderNote 227 · Frazer, Magic Art, i. 327 sqq.Note 228 · Von Alpenburg, 262, 365. Many such knives are to be found in peasants’ houses in the Lower Inn valley. In the Netherlands these whirlwinds aNote 229 · Farnell, Evol., 43. Cf. Miss Harrison, Prolegomena, 101.Note 230 · I have discussed similar practices, Prim. Pat., i. 102. See also Mannhardt, Myth. Forsch., 113 sqq.; Frazer, Scapegoat, 255. These contain aNote 231 · Mélusine, ii. 187, quoting the passage.Note 232 · Journ. Am. F. L., xxiii. 416, 418.Note 233 · Lumholtz, ii. 342, 422.Note 234 · Rev. Trad. Pop., xi. 663. Vâlmiki, the Indian epic poet, author of the Rámáyana, is said to have owed his birth to a similar blunder by a saNote 235 · Turner, R. B. E., xi. 194.Note 236 · M. Friedrich, Anthropos, ii. 101.Note 237 · Anthropos, vii. 74.Note 238 · Thurston, Castes, vi. 85.Note 239 · Dr H. ten Kate, Anthropos, vii. 396. Cf. Aston, Shinto, 189.Note 240 · Wiedemann, op. cit., 178. Bérenger-Feraud, Superst., i. 451 sqq., gives a long list of examples of punishments inflicted on the obdurate divNote 241 · F. L., viii. 349.Note 242 · Weeks, 271.Note 243 · Frazer, Scapegoat, passim.Note 244 · Morris, Ere, 151.Note 245 · Junod, S. A. Tribe, ii. 368, 384. If Lactantius and the other writers of antiquity who have mentioned the sacrifice to Hercules referred to Note 246 · Anantha Krishna, i. 53, 76.Note 247 · Temple, Leg. Panj., ii. 425. Cf. F. L., x. 406.Note 248 · Grimm, Teut. Myth., i. 20, where other instances are also cited.Note 249 · Rev. J. H. Weeks, J. A. I., xxxix. 134, reproduced in the same author’s Congo Cannibals, 176.Note 250 · Plutarch, De Iside. Wiedemann (213) suggests that the Greeks misunderstood the myth. But the text of the hymn which he quotes appears to proNote 251 · De Groot, Rel. Syst., iv. 429, 421, 342; Giles, ii. 276.Note 252 · Dalton, 232.Note 253 · N. Ind. N. and Q., iii. 97, par. 205.Note 254 · Jülg, 96 (Story No. 9). Compare children’s tales from various parts of India, where the hero or heroine’s life is dependent on a necklace whNote 255 · Kruijt, 398, 509; cf. 230.Note 256 · Petitot, 262.Note 257 · Von Wlislocki, Volksdicht., 283.Note 258 · Maurer, 300 (cf. 192). A Protestant version is given, Lehmann-Filhés, i. 132.Note 259 · Le Braz, 321, Story No. 60.Note 260 · Boas, Ind. Sag., 267. Compare a curious Tlingit story of a girl who married a dead man (ghost), who in consequence came to life again (SwantNote 261 · The ghostly visitant might be of either sex, though the masculine was perhaps more common. The visit was generally attended in either case wNote 262 · Herodotus, vi. 68, 69.Note 263 · Augustine, Civ. Dei, xv. 23.Note 264 · Malleolus, De Credul. Dæmon. adhibenda, Malleus Maleficarum (Frankfurt, 1582), 428. See also Bodin, De Magorum Dæmonomania (Frankfurt, 1603)Note 265 · Strausz, 454.Note 266 · Bartels, quoting Wladimir Bugiel, Zeit. des Vereins, x. 121. Apparently the throwing of the poppy-seed imposed on the ghostly visitant the nNote 267 · Scott goes on to refer to the old Scottish ballad of Sweet William’s Ghost, founded, like that of Bürger’s poem, on the same superstition. INote 268 · Black, 113.Note 269 · Maurer, 111.Note 270 · For example, the notable case of the foundress of a new and popular religion, who was said to be haunted after the manner of Herdis, to her Note 271 · Daily Chronicle, 17th February 1912.Note 272 · Among the Ngoulango or Pakhalla of the Ivory Coast a widow carries a piece of fetish wood which has the power to cause death to anyone who, Note 273 · Globus, lxxii. 22; lxxxi. 190. Compare a custom of the Minas of the Slave Coast, Frazer, J. A. I., xv. 85 note. The Kagoro of Northern NigerNote 274 · Zeits. v. Rechtsw., xxvii. 85. A widow remains four months in her hut, subject to a corresponding taboo. Among the Negroes of Surinam, beforNote 275 · Ibid., xxv. 99 sqq.Note 276 · Zeits. v. Rechtsw., xxv. 107. The Fõ Negresses in Togoland also fear to be haunted by their deceased husbands, who may kill them, or at leasNote 277 · Pechuël-Loesche, 308 sqq. The ghosts of women who have died in childbed are frequently the objects of dread in areas far apart. The belief iNote 278 · Bastian, San Salvador, 100. Among the Fans, further to the north, as Frazer notes (Balder, ii. 18, quoting W. L. Priklonsky in Bastian’s AllNote 279 · Rev. J. H. Weeks, Folk-Lore, xix. 430; xxi. 463.Note 280 · Junod, R. E. S., i. 162; id., The Fate of the Widows amongst the Ba-Ronga, reprinted from the report of the South African Association for thNote 281 · C. S. Myers and A. C. Haddon, Torres Str. Rep., vi. 153, 158, 160; Haddon, ibid. (1912), iv. 60. In the Murray Islands “the ghost of a recenNote 282 · Frazer, Taboo, 144, citing Father Guis, Les Missions Catholiques (1902), xxxiv, 208. Among the Abarambo of the Congo basin, north of the WelNote 283 · Teit, Jes. Exped., i. 332. Compare the Bella Coola tale cited above (p. 200).Note 284 · Peter Martyr, The Decades of the New World, in Arber, 100.Note 285 · Lumholtz, Unk. Mexico, i. 384 sqq. Four feasts are given for a woman. “She cannot run so fast, and it is therefore harder to chase her off.”Note 286 · Hobley, J. A. I., xli. 418. Among the neighbouring Atharaka and Akamba the duty of sleeping with the widow on the fifth night after the deatNote 287 · Stannus, J. A. I., xl. 315.Note 288 · Compare the accounts of Anyanja funerals in Rattray, 92 (this account is by a native), and Werner, 165. In neither of these is the custom inNote 289 · Rattray, 187.Note 290 · Georgi, iii. 89. The information is perhaps derived from the old travellers, Steller and Krasheninnikoff, both of whom mention the custom. SNote 291 · Pechuël-Loesche, 330. Cf. Weeks, 300.Note 292 · F. L., xix. 413.Note 293 · Roscoe, The Baganda (London, 1911), 357 n., 48. Of the King of Nri in Nigeria we are told: “No man is allowed to step over his wives’ legs, Note 294 · Roscoe, 205.Note 295 · I suspect that the requirement mentioned by Professor Frazer (Dying God, 183), of some of the Kaffir tribes, not specified, that the first cNote 296 · Lieut. Hans Kaufmann, Mitteil. aus den Deutschen Schutzgeb. (Berlin, 1910), xxiii. 168.Note 297 · Zeits. v. Rechtsw., xxv. 101, 97, 105.Note 298 · Gouldsbury and Sheane, 171.Note 299 · Gouldsbury and Sheane, 168 sqq.Note 300 · Cens. Ind. Rep., 1901, ix. 208; W. Crooke, Encyc. Rel., iv. 603.Note 301 · W. Crooke, l.c. See supra, p. 213 note. Cf. also Cens. Ind. Rep., 1901, xvii. 120.Note 302 · Cens. Ind. Rep., 1901, xvii. 121.Note 303 · Cens. Ind. Rep., 1911, xiv. 283.Note 304 · Ibid., 1901, vi. 421.Note 305 · Ibid., 1911, xvi. 176.Note 306 · J. A. I., xv. 73, 98.Note 307 · A. L. Kroeber, Bull. Am. Mus. Nat. History, xviii. 17.Note 308 · Weeks, 320, 321; J. A. I., xxxix. 453.Note 309 · Batchelor, 106, 167.Note 310 · Anthropos, i. 172.Note 311 · Int. Arch., xiii., Suppl., 77.Note 312 · Clozel, 363.Note 313 · Brough Smyth, ii. 297; F. L., xiv. 325, 338.Note 314 · Spencer and Gillen, N. T., 521.Note 315 · Rice, 56, 57.Note 316 · Lunet de Lajonquière, 282.Note 317 · Herod., ii. 46, 66, 67. They were all no doubt sacred animals.Note 318 · T. C. Hodson, J. A. I., xxxi. 306.Note 319 · Thomas, Ibo, i. 45, 39.Note 320 · Meyer, 83.Note 321 · Pepper and Wilson, Mem. Am. Anthrop. Assoc., ii. 313.Note 322 · Bull. de Folklore, iii. 74.Note 323 · Hollis, Nandi, 71, 73, 74.Note 324 · Id., Masai, 353.Note 325 · Paulitschke, i. 258. Cf. the customs of the Kavirondo and Ja-Luo, where no painting is recorded (Johnston, Uganda, ii. 743, 794).Note 326 · Torday and Joyce, J. A. I., xxxvi. 50 (cf. 41). Professor Frazer has mentioned (Taboo, 186 n.) some other African cases in which the custom Note 327 · Teit, Jesup Exped., ii. 271, 235; i. 357, 332.Note 328 · Hill-Tout, Notes on the Skqomic, Brit. Ass. Reb., 1900, 478 sq.Note 329 · Bijdragen, xxxix. 37. Cf. Furness, 91.Note 330 · J. A. I., xxxvi. 83 note; Hose, i. 271 note.Note 331 · Hose, ii. 24.Note 332 · Gregor, 199.Note 333 · Anthropos, iv. 859, 860.Note 334 · Hose, ii. 37.Note 335 · Frazer, J. A. I., xv. 73; Id., Scapegoat, chaps. i. iii. iv. vi.Note 336 · Hutter, 442.Note 337 · Koch-Grünberg, i. 130-140.Note 338 · De Groot, Rel. Syst., vi. 1151.Note 339 · Torres Str. Exped., v. 256; cf. vi. 140 sqq.Note 340 · Owen, Musquakie, 81. Cf. Arch. Rel., xiv. 257.Note 341 · Koch-Grünberg, ii. 173.Note 342 · Frazer, J. A. I., xv. 99, citing Speke, Journal, 542.Note 343 · Dorsa, 91.Note 344 · Int. Arch., xiii., Suppl., 76.Note 345 · Rep. B. E., xviii. 315.Note 346 · Frazer, Balder, i. 22 sqq.; Hartland, Prim. Pat., i. 89 sqq.Note 347 · Frazer, l.c., 45, 46.Note 348 · Goddard, Univ. Cal. Pub., i. 72.Note 349 · Frazer, Balder, i. 36.Note 350 · Boaz, Brit. Ass. Rep., 1890, 575.Note 351 · Tylor Essays, 110, citing Riedel, Deutsche Geographische Blätter, x. 286.Note 352 · S. Afr. F. L. Journ., i. 51.Note 353 · See for example the cases collected by Dr Frazer, J. A. I., xv. 84, 85Note 354 · Supra, p. 209.Note 355 · Int. Arch., xiii., Suppl. 72.Note 356 · Jesup. Exped., vi. 113; Riedel, 307; Clozel, 363.Note 357 · Journ. Am. F. L., xvi. 137.Note 358 · Frobenius, Heiden-Neger, 408. Compare the widows’ dance among the Wawanga in the Elgon District, British East Africa (J. A. I., xliii. 36). Note 359 · Weeks, 104, 321.Note 360 · Kruijt, 272.Note 361 · Striking examples will be found in von den Steinen, 506; and Smirnov, i. 143, 366.Note 362 · Rev. Hist. Rel., lx. 358.Note 363 · Prof. E. Monseur, ibid., liii. 290 sqq.Note 364 · Mariner, i. 311.Note 365 · Alldridge, 119.Note 366 · J. A. I., xxxii. 47.Note 367 · Brand and Ellis, ii. 187 note.Note 368 · Clozel, 179.Note 369 · Codrington, 281.Note 370 · Rep. B. E., v. 111, translating Jesuit Relations.Note 371 · Int. Arch., xiii., Suppl. 72.Note 372 · Globus, lxxii. 22.Note 373 · Spencer and Gillen, N. T., 521.Note 374 · Deut. xiv. 1.Note 375 · Int. Arch., xiii., Suppl. 71. Sir Everard im Thurn throws doubt upon this as a funeral rite (F. L., xii. 141).Note 376 · Williams, Fiji, 169.Note 377 · Dix-neuvième Siècle, 26th December 1890.Note 378 · Int. Arch., xiii., Suppl. 72.Note 379 · Ibid., 77.Note 380 · Father Alex. Arnoux, Anthropos, vii. 288.Note 381 · Herod., i. 199; Strabo, xvi. 1, 20. Further details are supplied by the Epistle of Jeremy appended to the apocryphal Book of Baruch.Note 382 · Justin, xviii. 5.Note 383 · Socrates, Hist. Eccl., i. 18.Note 384 · Sozomen, Hist. Eccl., v. 10.Note 385 · Ælian, Var. Hist., iv. 1. Dr Farnell (Greece and Bab., 271 note, 273 sqq.) considers that the Lydian practice was identical with that of theNote 386 · Herod., i. 93.Note 387 · Strabo, xi. 14, 16.Note 388 · Lucian, De Dea Syria, 6.Note 389 · Eusebius, Vita Const., iii. 58; Frazer, Adonis, 1906, 22 note 2. I am uncertain how far Professor Frazer adheres to this interpretation (seeNote 390 · Socrates, loc. cit.Note 391 · Ramsay, i. 94, 115; Frazer, Adonis, 34. Such religious prostitutes were, of course, common in Western Asia. Cf. Strabo, xii. 3, 36.Note 392 · Clement of Alexandria, Protrept., ii; Arnobius, Adv. Gentes, v. 19; Firmicus Maternus, De Errore Prof. Rel., x; Apollodorus, Bibl., iii. 14,Note 393 · The service of the hierai is discussed by Ramsay, op. cit., 135-7. See also below, p. 279.Note 394 · On the other hand, it must not be forgotten that at a marriage among the Auziles and the Nasamonians the guests who enjoyed the bride’s favoNote 395 · Roth, Ethnol. Studies, 174.Note 396 · Howitt, 664; J. A. I., xx. 87. See also Ploss, i. 308.Note 397 · Spencer and Gillen, C. T., 92.Note 398 · Globus, xci. 313.Note 399 · Riedel, 138, 137.Note 400 · H. Crawford Angus in Zeits. f. Ethnol., xxx., Verhandl., 479.Note 401 · Duff Macdonald, i. 126; Jas. Macdonald, in J. A. I., xxii. 101.Note 402 · H. Zache, in Zeits. f. Ethnol., xxxi. 76. More than thirty years ago a French writer cited by Hertz (Giftmädchen, 41) reported that among thNote 403 · J. A. I., xxxi. 121.Note 404 · Ploss, i. 307, 308. Puberty ceremonies to which girls are subjected are by no means confined to “initiation-mysteries”—that is to say, colleNote 405 · Mannhardt, Wald- und Feldkulte, ii. 284; Frazer, Adonis, 32 note.Note 406 · Rev. Hist. Rel., xli. 315.Note 407 · Farnell, Cults, v. 423.Note 408 · We are reminded of the risk incurred in relieving Kamtchadal widows of their “sins” (supra, p. 223). There, however, the Russian soldiers whNote 409 · Garcilasso, i. 59.Note 410 · Ploss, i. 406; Hertz, loc. cit., citing authorities.Note 411 · Crawley, Mystic Rose (1902), 348.Note 412 · Westermarck, Moral Ideas, ii. 445.Note 413 · Above, p. 63.Note 414 · Van Gennep, Rites, 39 sqq. As to trials of strength, see Jesup Exped., vii. 582.Note 415 · Dennett, 121.Note 416 · Dumoutier, 182.Note 417 · Since this essay was published in its original form the whole position of women in the temple-ritual of Western Asia has been carefully discNote 418 · Among many savages additional prohibited degrees exist side by side with exogamy strictly so called. In my view these, where they exist, areNote 419 · O’Grady, ii. 264.Note 420 · There are other manuscripts of the Colloquy, but none of them contain the sequel of the adventures of the Lia Fáil. See the preface to StokeNote 421 · Skene’s paper is in Proceedings of the Society of Antiquaries of Scotland, viii. 68; Mr O’Reilly’s in Journal of the Royal Society of AntiquNote 422 · Keating, i. 101. See also 207, 209. On the latter page “a poem from a certain book of invasion” is quoted at length. It contains an enumeratNote 423 · O’Curry, On the Manners and Customs of the Ancient Irish (three vols., London, 1873), vol. i. (Sullivan’s Introduction), p. clxxxiii. SpenceNote 424 · O’Curry, ii. 199. From a reference in an Irish text translated by Professor Windisch from the Lebor na hUidre, it seems that the bull was reNote 425 · Revue Celtique, xxii. 22, in the story of the Sack of Dá Derga’s Hostel translated by Whitley Stokes.Note 426 · Haltrich, 195.Note 427 · Jātaka, iv. 23, Story No. 445.Note 428 · Jülg, 60, Story No. 2.Note 429 · Radloff, i. 208.Note 430 · Folk-Lore, iv. 202.Note 431 · Ralston, Tibetan Tales, p. 29.Note 432 · Bakhtyár Náma, 51.Note 433 · Stumme, 123, Story No. 15.Note 434 · Burton, Nights, iv. 210.Note 435 · N. Ind. N. and Q., iv. 66. Similarly in a story from Mirzapur, the first man met in the forest is made king. Ibid., ii. 81. In another storyNote 436 · Radloff, vi. 157.Note 437 · Ibid., iv. 143.Note 438 · Prym und Socin, Kurdische Sammlungen, Erste Abteil. (St Petersburg, 1887); übersetz., 32.Note 439 · Leclère, 16. “Tous ceux qui étaient presents à ce conseil… decidèrent qu’on consulterait immédiatement les chevaux.”Note 440 · Kathá, ii. 102.Note 441 · Natesa Sastri, 126.Note 442 · Steel and Temple, 140. In other stories from Kashmir, it is “an elephant” (Knowles, 169, 309).Note 443 · Rev. Trad. Pop., iv. 442.Note 444 · Knowles, 158. Other stories, Ibid., 17, 309; Bakhtyár Náma, 169 (notes by the Editor); Day, 99, Story No. 5.Note 445 · Kathákoça, 155.Note 446 · Luzel, Lég. Chrét., i. 282 (pt. iii., Story No. 11); a variant, Mélusine, i. 300.Note 447 · F.-L. Journ., iv. 338 sqq., including the references at foot of 348.Note 448 · Friedrich von Raumer, Geschichte der Hohenstaufen und ihrer Zeit (Leipzig, 1824), iii. 74.Note 449 · Eusebius, Eccles. Hist., vi. 29.Note 450 · Middleton, Works (2nd ed. London, 1755), vol. v., p. 153, citing “Hist. Raven., etc. Aring [hus], Rom[a] Subt[erranea], l. vi., c. 48.”Note 451 · Early Trav., 158. The casting of lots is divination—an appeal to supernatural powers to decide the event. Such divination (frequently glosseNote 452 · The church derived its name from having been erected in a Lombard burial-ground. Poles were set up on the graves, and on each pole the woodeNote 453 · Paulus Diaconus, Gesta Longobard., vi. 55. See also Soldan, 145, 148. Hildeprand did not reign long. He was deprived of the throne a few monNote 454 · Soldan, 150.Note 455 · Post, Afr. Juris., i. 138, citing Harris, The Highlands of Ethiopia. Post notes that Krapf contests the accuracy of this account and states Note 456 · Herod., iii. 84 sqq.Note 457 · Grimm has collected instances, Teut. Myth., i. 47; ii. 658; iv. 1301, 1481. Also von Negelein, Zeits. des Ver., xi. 406 sqq.Note 458 · Journ. Ind. Archip., iii. 316.Note 459 · Forbes, ii. 465.Note 460 · Plutarch, De Fluv., xiv.Note 461 · Huc, ii. 343; i. 278; Waddell, 245 sqq.Note 462 · Gray, i. 103.Note 463 · Speke, Journ., 221. A less astonishing species of augury, and one reminding us of English Hallowe’en practices, is that adopted by the ShillNote 464 · Anthropos, vi. 70.Note 465 · Records of the Past, 2nd series [1891] v. 68, 62.Note 466 · Folk-Lore, ix. 114. Mr Crooke does not refer to the speech of Eurymachus immediately following that of Telemachus, which confirms what has bNote 467 · I am indebted to Miss Burne for suggesting that something like this is the true interpretation of the use alike of the Lia Fáil and of the vNote 468 · Girald. Cambr., Itinerarium Kambriæ, l. i., c. 2.Note 469 · Crooke, Pop. Rel., ii. 142.Note 470 · Crooke, Tribes and Castes, ii. 380. Cf. the Legend of Dhatu Sena, King of Ceylon (Tennent, Ceylon, i. 389).Note 471 · A. Landes, Contes Tjames, 104.Note 472 · Journal of the Indian Archipelago, iii. 571.Note 473 · Havelok, ll. 602 sqq., 2139 sqq.Note 474 · Owen, Narrative, ii. 418, translating a MS., of Sr. Ferão, a Portuguese governor of the coast. This translation is reprinted by Theal, RecorNote 475 · Theal, Records, vii. 191 sqq.Note 476 · 2 Sam., ch. 16; 1 Kings, ch. 2. There is some reason to think that the same custom obtained among the ancient Teutonic peoples, and even in Note 477 · Junod, S. A. Tribe, i. 199, 206.
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