Footnotes (continued 2)

548.

Deuteronomy xxiii. 9-14; 1 Samuel xxi. 5. The rule laid down in Deuteronomy xxiii. 10, 11, suffices to prove that the custom of continence observed in time of war by the Israelites, as by a multitude of savage and barbarous peoples, was based on a superstitious, not a rational motive. To convince us of this it is enough to remark that the rule is often observed by warriors for some time after their victorious return, and also by the persons left at home during the absence of the fighting men. In these cases the observance of the rule evidently does not admit of a rational explanation, which could hardly, indeed, be entertained by any one conversant with savage modes of thought. For examples, see The Magic Art and the Evolution of Kings, vol. i. pp. 125, 128, 131, 133, and below, pp. 161, 163, 165, 166, 167, 168, 169, 175 sq., 178, 179, 181. The other rule of personal cleanliness referred to in the text is exactly observed, for the reason I have indicated, by the aborigines in various parts of Australia. See (Sir) George Grey, Journals, ii. 344; R. Brough Smyth, Aborigines of Victoria, i. 165; J. Dawson, Australian Aborigines, p. 12; P. Beveridge, in Journal and Proceedings of the Royal Society of New South Wales, xvii. (1883) pp. 69 sq. Compare W. Stanbridge, “On the Aborigines of Victoria,” Transactions of the Ethnological Society of London, N.S. i. (1861) p. 299; Fison and Howitt, Kamilaroi and Kurnai, p. 251; E. M. Curr, The Australian Race, iii. 178 sq., 547; W. E. Roth, North Queensland Ethnography, Bulletin No. 5 (Brisbane, 1903), p. 22, § 80. The same dread has resulted in a similar custom of cleanliness in Melanesia and Africa. See R. Parkinson, Im Bismarck-Archipel, pp. 143 sq.; R. H. Codrington, The Melanesians, p. 203 note; F. von Luschan, “Einiges über Sitten und Gebräuche der Eingeborenen Neu-Guineas,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte (1900), p. 416; J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” Journal of the Anthropological Institute, xx. (1891) p. 131. Mr. Lorimer Fison sent me some notes on the Fijian practice, which agrees with the one described by Dr. Codrington. The same rule is observed, probably from the same motives, by the Miranha Indians of Brazil. See Spix und Martius, Reise in Brasilien, iii. 1251 note. On this subject compare F. Schwally, Semitische Kriegsaltertümer, i. (Leipsic, 1901) pp. 67 sq.

549.

Narrative of the Captivity and Adventures of John Tanner (London, 1830), p. 122.

550.

We have seen (pp. 146, 156) that the same rule is observed by girls at puberty among some Indian tribes of British Columbia and by Creek lads at initiation. It is also observed by Kwakiutl Indians who have eaten human flesh (see below, p. 189). Among the Blackfoot Indians the man who was appointed every four years to take charge of the sacred pipe and other emblems of their religion might not scratch his body with his finger-nails, but carried a sharp stick in his hair which he used for this purpose. During the term of his priesthood he had to fast and practise strict continence. None but he dare handle the sacred pipe and emblems (W. W. Warren, “History of the Ojibways,” Collections of the Minnesota Historical Society, v. (1885) pp. 68 sq.). In Vedic India the man who was about to offer the solemn sacrifice of soma prepared himself for his duties by a ceremony of consecration, during which he carried the horn of a black deer or antelope wherewith to scratch himself if necessary (Satapatha-Brâhmana, bk. iii. 31, vol. ii. pp. 33 sq. trans. by J. Eggeling; H. Oldenberg, Die Religion des Veda, p. 399). Some of the Peruvian Indians used to prepare themselves for an important office by fasting, continence, and refusing to wash themselves, to comb their hair, and to put their hands to their heads; if they wished to scratch themselves, they must do it with a stick. See P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), p. 20. Among the Isistines Indians of Paraguay mourners refrained from scratching their heads with their fingers, believing that to break the rule would make them bald, no hair growing on the part of the head which their fingers had touched. See Guevara, “Historia del Paraguay,” in P. de Angelis's Coleccion de obras y documentos relativos a la historia antigua y moderna de las provincias del Rio de la Plata, ii. (Buenos-Aires, 1836) p. 30. Amongst the Macusis of British Guiana, when a woman has given birth to a child, the father hangs up his hammock beside that of his wife and stays there till the navel-string drops off the child. During this time the parents have to observe certain rules, of which one is that they may not scratch their heads or bodies with their nails, but must use for this purpose a piece of palm-leaf. If they broke this rule, they think the child would die or be an invalid all its life. See R. Schomburgk, Reisen in Britisch-Guiana, ii. 314. Some aborigines of Queensland believe that if they scratched themselves with their fingers during a rain-making ceremony, no rain would fall. See The Magic Art and the Evolution of Kings, vol. i. p. 254. In all these cases, plainly, the hands are conceived to be so strongly infected with the venom of taboo that it is dangerous even for the owner of the hands to touch himself with them. The cowboy who herded the cows of the king of Unyoro had to live strictly chaste, no one might touch him, and he might not scratch or wound himself so as to draw blood. But it is not said that he was forbidden to touch himself with his own hands. See my Totemism and Exogamy, ii. 527.

551.

Narrative of the Captivity and Adventures of John Tanner (London, 1830), p. 123. As to the custom of not stepping over a person or his weapons, see the note at the end of the volume.

552.

J. G. Bourke, On the Border with Crook (New York, 1891), p. 133; id., in Folk-lore, ii. (1891) p. 453; id., in Ninth Annual Report of the Bureau of Ethnology (Washington, 1892), p. 490.

553.

J. G. Kohl, Kitschi-Gami, ii. 168.

554.

Narrative of the Adventures and Sufferings of John R. Jewitt (Middletown, 1820), pp. 148 sq.

555.

J. de Smet, in Annales de la Propagation de la Foi, xiv. (1842) pp. 67 sq. These customs have doubtless long passed away, and the Indians who practised them may well have suffered the extinction which they did their best to incur.

556.

J. Adair, History of the American Indians (London, 1775), p. 163.

557.

J. Adair, History of the American Indians, pp. 380-382.

558.

Maj. M. Marston, in Rev. Jedidiah Morse's Report to the Secretary of War of the United States on Indian Affairs (New-haven, 1822), Appendix, p. 130. The account in the text refers especially to the Sauk, Fox, and Kickapoo Indians, at the junction of the Rock and Mississippi rivers.

559.

H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” Revue d'Ethnographie et de Sociologie, i. (1910) p. 149.

560.

For more evidence of the practice of continence by warriors, see R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants,2 p. 189; E. Dieffenbach, Travels in New Zealand, ii. 85 sq.; Ch. Wilkes, Narrative of the United States Exploring Expedition, iii. 78; J. Chalmers, “Toaripi,” Journal of the Anthropological Institute, xxvii. (1898) p. 332; id., Pioneering in New Guinea, p. 65; Van Schmidt, “Aanteekeningen nopens de zeden, etc., der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut, etc.,” Tijdschrift voor Neêrlands Indie, 1843, deel ii. p. 507; J. G. F. Riedel, De sluikharige en kroesharige rassen tusschen Selebes en Papua, p. 223; id., “Galela und Tobeloresen,” Zeitschrift für Ethnologie, xvii. (1885) p. 68; W. W. Skeat, Malay Magic, p. 524; E. Reclus, Nouvelle Géographie universelle, viii. 126 (compare J. Biddulph, Tribes of the Hindoo Koosh, p. 18); N. Isaacs, Travels and Adventures in Eastern Africa, i. 120; H. Callaway, Religious System of the Amazulu, iv. 437 sq.; Dudley Kidd, The Essential Kafir, p. 306; A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 203; H. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute, xxxii. (1902) p. 317; R. H. Nassau, Fetichism in West Africa, p. 177; H. R. Schoolcraft, Indian Tribes, iv. 63; J. Morse, Report to the Secretary of War of the U.S. on Indian Affairs (New-haven, 1822), pp. 130, 131; H. H. Bancroft, Native Races of the Pacific States, i. 189. On the other hand in Uganda, before an army set out, the general and all the chiefs had either to lie with their wives or to jump over them. This was supposed to ensure victory and plenty of booty. See J. Roscoe, in Journal of the Anthropological Institute, xxxii. (1902) p. 59. And in Kiwai Island, off British New Guinea, men had intercourse with their wives before they went to war, and they drew omens from it. See J. Chalmers, “Notes on the Natives of Kiwai,” Journal of the Anthropological Institute, xxxiii. (1903) p. 123.

561.

See above, pp. 151 sq.

562.

A. W. Nieuwenhuis, Quer durch Borneo, i. 350.

563.

T. C. Hodson, “The genna amongst the Tribes of Assam,” Journal of the Anthropological Institute, xxxvi. (1906) p. 100.

564.

S. Müller, Reizen en Onderzoekingen in den Indischen Archipel (Amsterdam, 1857), ii. 252.

565.

J. S. G. Gramberg, “Eene maand in de binnenlanden van Timor,” Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xxxvi. (1872) pp. 208, 216 sq. Compare H. Zondervan, “Timor en de Timoreezen,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, v. (1888) Afdeeling, meer uitgebreide artikelen, pp. 399, 413. Similarly Gallas returning from war sacrifice to the jinn or guardian spirits of their slain foes before they will re-enter their own houses (Ph. Paulitschke, Ethnographie Nordost-Afrikas, die geistige Cultur der Danâkil, Galla und Somâl, pp. 50, 136). Sometimes perhaps the sacrifice consists of the slayers' own blood. See below, pp. 174, 176, 180. Orestes is said to have appeased the Furies of his murdered mother by biting off one of his fingers (Pausanias, viii. 34. 3).

566.

N. Adriani en A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlii. (1898) p. 451.

567.

S. W. Tromp, “Uit de Salasila van Koetei,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxvii. (1888) p. 74.

568.

Dr. L. Loria, “Notes on the Ancient War Customs of the Natives of Logea and Neighbourhood,” British New Guinea, Annual Report for 1894-1895 (London, 1896), p. 52.

569.

Rev. J. Chalmers, “Toaripi,” Journal of the Anthropological Institute, xxvii. (1898) p. 333.

570.

R. E. Guise, “On the Tribes inhabiting the Mouth of the Wanigela River, New Guinea,” Journal of the Anthropological Institute, xxviii. (1899) pp. 213 sq.

571.

C. G. Seligmann, The Melanesians of British New Guinea (Cambridge, 1910), p. 298.

572.

C. G. Seligmann, op. cit. pp. 129 sq.

573.

C. G. Seligmann, op. cit. pp. 563 sq.

574.

P. Franz Vormann, “Zur Psychologie, Religion, Soziologie und Geschichte der Monumbo-Papua, Deutsch-Neuguinea,” Anthropos, v. (1910) pp. 410 sq.

575.

J. L. D. van der Roest, “Uit het leven der Bevolking van Windessi,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xl. (1898) pp. 157 sq.

576.

H. von Rosenberg, Der malayische Archipel, p. 461.

577.

K. Vetter, in Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel, 1897, p. 94.

578.

J. E. Erskine, The Western Pacific (London, 1853), p. 477.

579.

Charlevoix, Histoire de la Nouvelle France, vi. pp. 77, 122 sq.; J. F. Lafitau, Mœ urs des sauvages ameriquains, ii. 279. In many places it is customary to drive away the ghosts even of persons who have died a natural death. An account of these customs is reserved for another work.

580.

W. H. Keating, Narrative of an Expedition to the Source of St. Peter's River (London, 1825), i. 109.

581.

Father Baudin, “Féticheurs, ou ministres religieux des Nègres de la Guinée,” Missions Catholiques, xvi. (1884) p. 332.

582.

Juan de la Concepcion, Historia general de Philipinas, xi. (Manilla, 1791) p. 387.

583.

G. Loyer, “Voyage to Issini on the Gold Coast,” in T. Astley's New General Collection of Voyages and Travels, ii. (London, 1745) p. 444. Among the tribes of the Lower Niger it is customary for the executioner to remain in the house for three days after the execution; during this time he sleeps on the bare floor, eats off broken platters, and drinks out of calabashes or mugs, which are also damaged. See Major A. G. Leonard, The Lower Niger and its Tribes (London, 1906), p. 180.

584.

E. Casalis, The Basutos, p. 258. So Caffres returning from battle are unclean and must wash before they enter their houses (L. Alberti, De Kaffers, p. 104). It would seem that after the slaughter of a foe the Greeks or Romans had also to bathe in running water before they might touch holy things (Virgil, Aen. ii. 719 sqq.).

585.

Father Porte, “Les Réminiscences d'un missionnaire du Basutoland,” Missions Catholiques, xxviii. (1896) p. 371. For a fuller description of a ceremony of this sort see T. Arbousset et F. Daumas, Voyage d'exploration au nord-est de la colonie du Cap de Bonne-Espérance (Paris, 1842), pp. 561-563.

586.

“Extrait du journal des missions évangeliques,” Bulletin de la Société de Géographie (Paris), IIme Série, ii. (1834) pp. 199 sq.

587.

Rev. W. C. Willoughby, “Notes on the Totemism of the Becwana,” Journal of the Anthropological Institute, xxxv. (1905) pp. 305 sq.

588.

Rev. J. Roscoe, “Notes on the Bageshu,” Journal of the Royal Anthropological Institute, xxxix. (1909) p. 190.

589.

Dudley Kidd, The Essential Kafir, p. 310.

590.

C. Wiese, “Beiträge zur Geschichte der Zulu im Norden des Zambesi,” Zeitschrift für Ethnologie, xxxii. (1900) pp. 197 sq.

591.

Dudley Kidd, The Essential Kafir, pp. 309 sq.

592.

Rev. J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” Journal of the Anthropological Institute, xx. (1891) p. 138; id., Light in Africa, p. 220.

593.

A. C. Hollis, The Nandi (Oxford, 1909), p. 74. As to the painting of the body red on one side and white on the other see also C. W. Hobley, Eastern Uganda, pp. 38, 42; Sir H. Johnston, The Uganda Protectorate, ii. 868. As to the custom of painting the bodies of homicides, see below, p. 178 note 1 and p. 186 note 1.

594.

H. R. Tate, “Further Notes on the Kikuyu Tribe of British East Africa,” Journal of the Anthropological Institute, xxxiv. (1904) p. 264.

595.

C. W. Hobley, “British East Africa,” Journal of the Anthropological Institute, xxxiii. (1903) p. 353.

596.

Miss Alice Werner, Natives of British Central Africa (London, 1906), pp. 67 sq.

597.

H. Schinz, Deutsch-Südwest-Afrika, p. 321.

598.

P. H. Brincker, “Heidnisch-religiöse Sitten der Bantu, speciell der Ovaherero und Ovambo,” Globus, lxvii. (1895) p. 289; id., “Charakter, Sitten und Gebräuche speciell der Bantu Deutsch-Südwestafrikas,” Mittheilungen des Seminars für orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, p. 76.

599.

Id., “Beobachtungen über die Deisidämonie der Eingeborenen Deutsch-Südwest-Afrikas,” Globus, lviii. (1890) p. 324; id., in Globus, lxvii. (1895) p. 289; id., in Mittheilungen des Seminars für orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, p. 83.

600.

Sir H. Johnston, The Uganda Protectorate (London, 1902), ii. 743 sq.; C. W. Hobley, Eastern Uganda (London, 1902), p. 20.

601.

M. Weiss, Die Völkerstämme im Norden Deutsch-Ostafrikas (Berlin, 1910), p. 198.

602.

Sir H. Johnston, op. cit. ii. 794; C. W. Hobley, op. cit. p. 31.

603.

Numbers xxxi. 19-24.

604.

E. Casalis, The Basutos, pp. 258 sq.

605.

Spencer and Gillen, Native Tribes of Central Australia, pp. 493-495; id., Northern Tribes of Central Australia, pp. 563-568. The writers suggest that the practice of painting the slayers black is meant to render them invisible to the ghost. A widow, on the contrary, must paint her body white, in order that her husband's spirit may see that she is mourning for him.

606.

G. H. von Langsdorff, Reise um die Welt (Frankfort, 1812), i. 114 sq.

607.

T. Williams, Fiji and the Fijians,2 i. 55 sq.

608.

J. Kubary, Die socialen Einrichtungen der Pelauer (Berlin, 1885), pp. 126 sq., 130.

609.

F. A. Thevet, Les Singularités de la France Antarctique, autrement nommée Amérique (Antwerp, 1558), pp. 74-76; id., Cosmographie universelle (Paris, 1575), pp. 944 [978] sq.; Pero de Magalhanes de Gandavo, Histoire de la province de Sancta-Cruz (Paris, 1837), pp. 134-141 (H. Ternaux-Compans, Voyages, relations, et mémoires originaux pour servir à l'histoire de la découverte de l'Amérique; the original of Gandavo's work was published in Portuguese at Lisbon in 1576); J. Lery, Historia navigationis in Brasiliam, quae et America dicitur (1586), pp. 183-194; The Captivity of Hans Stade of Hesse, in a.d. 1547-1555, among the Wild Tribes of Eastern Brazil, translated by A. Tootal (London, 1874), pp. 155-159; J. F. Lafitau, Mœurs des sauvages ameriquains, ii. 292 sqq.; R. Southey, History of Brazil, i.2 227-232.

610.

“Relation des Natchez,” Voyages au nord, ix. 24 (Amsterdam, 1737); Lettres édifiantes et curieuses, vii. 26; Charlevoix, Histoire de la Nouvelle France, vi. 186 sq.

611.

Bossu, Nouveaux Voyages aux Indes occidentales (Paris, 1768), ii. 94.

612.

H. R. Schoolcraft, Indian Tribes, iv. 63.

613.

J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv. (April 1900) p. 357.

614.

J. O. Dorsey, “An Account of the War Customs of the Osages,” American Naturalist, xviii. (1884) p. 126.

615.

G. Catlin, North American Indians, i. 246.

616.

H. H. Bancroft, Native Races of the Pacific States, i. 553; Capt. Grossman, cited in Ninth Annual Report of the Bureau of Ethnology (Washington, 1892), pp. 475 sq. The custom of plastering the head with mud was observed by Egyptian women in mourning (Herodotus, ii. 85; Diodorus Siculus, i. 91). Among some of the aboriginal tribes of Victoria and New South Wales widows wore a thick skullcap of clay or burned gypsum, forming a cast of the head, for some months after the death; when the period of mourning was over, the cap was removed, baked in the fire, and laid on the husband's grave. One of these widows' caps is exhibited in the British Museum. See T. L. Mitchell, Three Expeditions into the Interior of Eastern Australia (London, 1838), i. 251 sq.; E. J. Eyre, Journals of Expeditions of Discovery into Central Australia, ii. 354; G. F. Angas, Savage Life and Scenes in Australia and New Zealand (London, 1847), i. 86; G. Krefft, “On the Manners and Customs of the Aborigines of the Lower Murray and Darling,” Transactions of the Philosophical Society of New South Wales, 1862-1865 (Sydney, 1866), pp. 373 sq.; J. Dawson, Australian Aborigines, p. 66; R. Brough Smyth, The Aborigines of Victoria, i. p. xxx.; W. Stanbridge, “On the Aborigines of Victoria,” Transactions of the Ethnological Society of London, N.S., i. (1861) p. 298; A. Oldfield, “The Aborigines of Australia,” ibid. iii. (1865) p. 248; F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales,” Journal of the Anthropological Institute, xiii. (1884) p. 135; E. M. Curr, The Australian Race, i. 88, ii. 238 sq., iii. 21; A. W. Howitt, Native Tribes of South-East Australia, pp. 248, 452; R. Etheridge, jun., “The ‘Widow's Cap’ of the Australian Aborigines,” Proceedings of the Linnaean Society of New South Wales for the Year 1899, xxiv. (Sydney, 1900) pp. 333-345 (with illustrations). In the Andaman Islands mourners coat their heads with a thick mass of white clay (Jagor, in Verhandlungen der Berliner Gesellschaft für Anthropologie, 1876, p. (57); M. V. Portman, “Disposal of the Dead among the Andamanese,” Indian Antiquary, xxv. (1896) p. 57; compare E. H. Man, Aboriginal Inhabitants of the Andaman Islands, pp. 73, 75). Among the Bahima of the Uganda Protectorate, when herdsmen water their cattle in the evening, they plaster their faces and bodies with white clay, at the same time stiffening their hair with mud into separate lumps. This mud is left on the head for days till it crumbles into dust (Sir H. Johnston, The Uganda Protectorate, ii. 626, compare 620).

617.

F. Russell, “The Pima Indians,” Twenty-Sixth Annual Report of the Bureau of American Ethnology (Washington, 1908), pp. 204 sq.

618.

J. G. Bourke, On the Border with Crook, p. 203.

619.

F. Russell, “The Pima Indians,” Twenty-Sixth Annual Report of the Bureau of American Ethnology (Washington, 1908), p. 204.

620.

S. Hearne, Journey from Prince of Wales's Fort in Hudson's Bay to the Northern Ocean (London, 1795), pp. 204-206. The custom of painting the face or the body of the manslayer, which may perhaps be intended to disguise him from the vengeful spirit of the slain, is practised by other peoples, as by the Nandi (see above, p. 175). Among the Ba-Yaka of the Congo Free State a man who has been slain in battle is supposed to send his soul to avenge his death on his slayer; but the slayer can protect himself against the ghost by wearing the red tail-feathers of a parrot in his hair and painting his forehead red (E. Torday and T. A. Joyce, “Notes on the Ethnography of the Ba-Yaka,” Journal of the Anthropological Institute, xxxvi. (1906) pp. 50 sq.). Among the Borâna Gallas, when a war-party has returned to the village, the victors who have slain a foe are washed by the women with a mixture of fat and butter, and their faces are painted with red and white (Ph. Paulitschke, Ethnographie Nord-ost-Afrikas: die materielle Cultur der Danâkil, Galla und Somâl (Berlin, 1893), p. 258). When Masai warriors kill enemies in fight they paint the right half of their own bodies red and the left half white (A. C. Hollis, The Masai, p. 353). Among the Wagogo of German East Africa, a man who has killed an enemy in battle paints a red circle round his right eye and a black circle round his left eye (Rev. H. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute, xxxii. (1902) p. 314). Among the Angoni of central Africa, after a successful raid, the leader calls together all who have killed an enemy and paints their faces and heads white; also he paints a white band round the body under the arms and across the chest (British Central Africa Gazette, No. 86, vol. v. No. 6 (April 30, 1898), p. 2). A Koossa Caffre who has slain a man is accounted unclean. He must roast some flesh on a fire kindled with wood of a special sort which imparts a bitter flavour to the meat. This flesh he eats, and afterwards blackens his face with the ashes of the fire. After a time he may wash himself, rinse his mouth with fresh milk, and paint himself brown again. From that moment he is clean (H. Lichtenstein, Reisen im südlichen Africa, i. 418). Among the Yabim of German New Guinea, when the relations of a murdered man have accepted a bloodwit instead of avenging his death, they must allow the family of the murderer to mark them with chalk on the brow. If this is not done, the ghost of their murdered kinsman may come and trouble them for not doing their duty by him; for example, he may drive away their swine or loosen their teeth (K. Vetter, in Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel, 1897, p. 99). In this last case the marking the face with chalk seems to be clearly a disguise to outwit the ghost.

621.

J. Owen Dorsey, “Omaha Sociology,” Third Annual Report of the Bureau of Ethnology (Washington, 1884), p. 369.

622.

Plato, Laws, ix. pp. 865 D-866 A; Demosthenes, Contra Aristocr. pp. 643 sq.; Hesychius, s.v. ἀπενιαυτιαμὸς.

623.

Euripides, Iphig. in Taur. 940 sqq.; Pausanias, ii. 31. 8. We may compare the wanderings of the other matricide Alcmaeon, who could find no rest till he came to a new land on which the sun had not yet shone when he murdered his mother (Thucydides, ii. 102; Apollodorus, iii. 7. 5; Pausanias, viii. 24. 8).

624.

Polybius, iv. 21.

625.

Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” Report of the U.S. National Museum for 1895, pp. 440, 537 sq.

626.

Th. H. Ruys, “Bezoek an den Kannibalenstam van Noord Nieuw-Guinea,” Tijdschrift van het koninklijk Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, xxiii. (1906) p. 328. Among these savages the genitals of a murdered man are eaten by an old woman, and the genitals of a murdered woman are eaten by an old man. What the object of this curious practice may be is not apparent. Perhaps the intention is to unsex and disarm the dangerous ghost. On the dread of ghosts, especially the ghosts of those who have died a violent death, see further Psyche's Task, pp. 52 sqq.

627.

Meantime I may refer the reader to The Golden Bough, Second Edition, vol. ii. pp. 389 sqq.

628.

Narrative of the Adventures and Sufferings of John R. Jewitt (Middletown, 1820), pp. 133, 136.

629.

See above, pp. 160 sq.

630.

Baron d'Unienville, Statistique de l'Île Maurice (Paris, 1838), iii. 271. Compare A. van Gennep, Tabou et Totémisme à Madagascar (Paris, 1904), p. 253, who refers to Le Gentil, Voyage dans les Mers de l'Inde (Paris, 1781), ii. 562.

631.

U. Lisiansky, Voyage Round the World (London, 1814), pp. 174, 209.

632.

A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” Journal of the Anthropological Institute, xix. (1890) p. 397; Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 271.

633.

A. C. Haddon, in Journal of the Anthropological Institute, xix. (1890) p. 467.

634.

Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 271 note.

635.

R. E. Guise, “On the Tribes inhabiting the Mouth of the Wanigela River,” Journal of the Anthropological Institute, xxviii. (1899) p. 218. The account refers specially to Bulaa, which the author describes (pp. 205, 217) as “a marine village” and “the greatest fishing village in New Guinea.” Probably it is built out over the water. This would explain the allusion to the sanctified headman going ashore daily at sundown.

636.

Captain F. R. Barton and Dr. Strong, in C. G. Seligmann's The Melanesians of British New Guinea (Cambridge, 1910), pp. 292, 293 sq.

637.

W. H. Furness, The Island of Stone Money, Uap of the Carolines (Philadelphia and London, 1910), pp. 38 sq., 44 sq. Though the fisherman may have nothing to do with his wife and family, he is not wholly debarred from female society; for each of the men's clubhouses has one young woman, or sometimes two young women, who have been captured from another district, and who cohabit promiscuously with all the men of the clubhouse. The name for one of these concubines is mispil. See W. H. Furness, op. cit. pp. 46 sqq. There is a similar practice of polyandry in the men's clubhouses of the Pelew Islands. See J. Kubary, Die socialen Einrichtungen der Pelauer (Berlin, 1885), pp. 50 sqq. Compare Adonis, Attis, Osiris, Second Edition, pp. 435 sq.

638.

J. S. Kubary, Ethnographische Beiträge zur Kenntnis des Karolinen Archipels (Leyden, 1895), p. 127.

639.

W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 257. In Chota Nagpur and the Central Provinces of India the rearers of silk-worms “carefully watch over and protect the worms, and while the rearing is going on, live with great cleanliness and self-denial, abstaining from alcohol and all intercourse with women, and adhering very strictly to certain ceremonial observances. The business is a very precarious one, much depending on favourable weather” (Indian Museum Notes, issued by the Trustees, vol. i. No. 3 (Calcutta, 1890), p. 160).

640.

The Rev. J. Roscoe in letters to me dated Mengo, Uganda, April 23 and June 6, 1903.

641.

Rev. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 56.

642.

Rev. J. H. Weeks, “Anthropological Notes on the Bangala of the Upper Congo,” Journal of the Anthropological Institute, xxxix. (1909) pp. 458, 459.

643.

J. W. Thomas, “De jacht op het eiland Nias,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxvi. (1880) pp. 276 sq.

644.

J. Chalmers, Pioneering in New Guinea (London, 1887), p. 186.

645.

P. Reichard, Deutsch-Ostafrika (Leipsic, 1892), p. 427.

646.

See The Magic Art and the Evolution of Kings, vol. i. p. 123.

647.

Mgr. Le Roy, “Les Pygmées,” Missions Catholiques, xxix. (1897) p. 269.

648.

C. Lumholtz, Unknown Mexico, ii. 40 sq.

649.

Father A. G. Morice, “Notes, Archaeological, Industrial, and Sociological on the Western Denés,” Transactions of the Canadian Institute, iv. (1892-93) pp. 107, 108.

650.

M. C. Stevenson, “The Sia,” Eleventh Annual Report of the Bureau of Ethnology (Washington, 1894), p. 118.

651.

Fr. Boas, in Tenth Report on the North-Western Tribes of Canada, p. 47 (separate reprint from the Report of the British Association for 1895).

652.

Id., in Sixth Report on the North-Western Tribes of Canada, p. 90 (separate reprint from the Report of the British Association for 1890).

653.

J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv. (April 1900) p. 347.

654.

J. Teit, op. cit. p. 348.

655.

Washington Matthews, Ethnography and Philology of the Hidatsa Indians (Washington, 1877), pp. 58-60. Other Indian tribes also observe elaborate superstitious ceremonies in hunting eagles. See Totemism and Exogamy, iii. 182, 187 sq.

656.

E. Aymonier, Notes sur le Laos (Saigon, 1885), p. 141.

657.

P. Ch. Gilhodes, “La Culture matérielle des Katchins (Birmanie),” Anthropos, v. (1910) p. 622. Compare J. Anderson, From Mandalay to Momien (London, 1876), p. 198, who observes that among the Kakhyens (Kachins) the brewing of beer “is regarded as a serious, almost sacred, task, the women, while engaged in it, having to live in almost vestal seclusion.”

658.

J. G. Frazer, Totemism and Exogamy, ii. 410 sq., on Mr. A. C. Hollis's authority.

659.

M. Weiss, Die Völker-Stämme im Norden Deutsch-Ostafrikas (Berlin, 1910), p. 396.

660.

G. A. Wilken, “Bijdrage tot de Kennis der Alfoeren van het eiland Boeroe,” p. 30 (Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xxxvi.).

661.

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 179.

662.

G. H. von Langsdorff, Reise um die Welt (Frankfort, 1812), i. 118 sq.

663.

G. H. von Langsdorff, op. cit. i. 117.

664.

B. de Sahagun, Histoire générale des choses de la Nouvelle Espagne, traduite par D. Jourdanet et R. Simeon, p. 45.

665.

H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” Revue d'Ethnographie et de Sociologie, i. (1910) p. 148.

666.

Dameon Grangeon, “Les Chams et leurs superstitions,” Missions Catholiques, xxviii. (1896) p. 70.

667.

Father Lambert, “Mœurs et superstitions de la tribu Bélep,” Missions Catholiques, xii. (1880) p. 215; id., Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 191 sq.

668.

R. Parkinson, Dreissig Jahre in der Südsee (Stuttgart, 1907), p. 99.

669.

Captain F. R. Barton, in C. G. Seligmann's The Melanesians of British New Guinea (Cambridge, 1910), pp. 100-102. The native words which I have translated respectively “skipper” and “mate” are baditauna and doritauna. The exact meaning of the words is doubtful.

670.

Quoted by Dr. George Turner, Samoa (London, 1884), pp. 349 sq.

671.

J. M. Hildebrandt, “Ethnographische Notizen über Wakamba und ihre Nachbarn,” Zeitschrift für Ethnologie, x. (1878) p. 401.

672.

H. R. Tate, “Further Notes on the Kikuyu Tribe of British East Africa,” Journal of the Anthropological Institute, xxxiv. (1904) pp. 260 sq. At the festivals sheep and goats are sacrificed to God (Ngai), and the people feast on the roast flesh.

673.

E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, part i. (Washington, 1899) pp. 438, 440.

674.

E. W. Nelson, op. cit. p. 440, compare pp. 380 sq. The bladder festival of these Esquimaux will be described in a later part of this work.

675.

I. Petroff, Report on the Population, Industries, and Resources of Alaska (preface dated August 7, 1882), pp. 154 sq.

676.

W. H. Dall, Alaska and its Resources (London, 1870), p. 404.

677.

Fr. Boas, “The Central Eskimo,” Sixth Annual Report of the Bureau of Ethnology (Washington, 1888), pp. 584 sq., 595; id. “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. part i. (1901) pp. 121-124. See also id. “Die Sagen der Baffin-land Eskimo,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte (1885), pp. 162 sq.; id., in Proceedings and Transactions of the Royal Society of Canada, v. (Montreal, 1888) section ii. pp. 35 sq.; C. F. Hall, Life with the Esquimaux (London, 1864), ii. 321 sq.; id., Narrative of the Second Arctic Expedition made by Charles F. Hall, edited by Professor J. E. Nourse (Washington, 1879), pp. 191 sq.

678.

That is, the wizard or sorcerer.

679.

That is, the wizard or sorcerer.

680.

Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. pt. i. (1901) pp. 119-121, 124-126. In quoting these passages I have changed the spelling of a few words in accordance with English orthography.

681.

Le P. P. Cayzac, “La Religion des Kikuyu,” Anthropos, v. (1905) p. 311.

682.

Le P. P. Cayzac, loc. cit. The nature of the “ignoble ceremony” of transferring sin to a he-goat is not mentioned by the missionary. It can hardly have been the simple Jewish one of laying hands on the animal's head.

683.

D. W. Harmon, in Rev. Jedidiah Morse's Report to the Secretary of War of the United States on Indian Affairs (New-haven, 1822), p. 345. The Carriers are an Indian tribe of North-West America who call themselves Ta-cul-lies, “a people who go upon water” (ibid. p. 343).

684.

Francis C. Nicholas, “The Aborigines of Santa Maria, Colombia,” American Anthropologist, N.S. iii. (1901) pp. 639-641.

685.

A. de Herrera, The General History of the Vast Continent and Islands of America, translated by Capt. J. Stevens (London, 1725-26), iv. 148. The confession of sins appears to have held an important place in the native religion of the American Indians, particularly the Mexicans and Peruvians. There is no sufficient reason to suppose that they learned the practice from Catholic priests. For more evidence of the custom among the aborigines of America see L. H. Morgan, League of the Iroquois (Rochester, U.S. America, 1851), pp. 170 sq., 187 sq.; B. de Sahagun, Histoire générale des choses de la Nouvelle Espagne, bk. i. ch. 12, bk. vi. ch. 7, pp. 22-27, 339-344 (Jourdanet and Simeon's French translation); A. de Herrera, op. cit. iv. 173, 190; Diego de Landa, Relation des choses de Yucatan (Paris, 1864), pp. 154 sqq.; Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l'Amérique Centrale, ii. 114 sq., 567, iii. 567-569; P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), pp. 18, 28 sq.

686.

As to this means of hastening the delivery see Totemism and Exogamy, iv. 248 sqq. The intention of the exchange of clothes at childbirth between husband and wife seems to be to relieve the woman by transferring the travail pangs to the man.

687.

G. Ferrand, Les Musulmans à Madagascar, Deuxième Partie (Paris, 1893), pp. 20 sq.

688.

H. Oldenberg, Die Religion des Veda (Berlin, 1894), pp. 319 sq.

689.

Satapatha Brahmana, translated by J. Eggeling, pt. i. p. 397 (Sacred Books of the East, vol. xii.).

690.

The similarity of some of the Mosaic laws to savage customs has struck most Europeans who have acquired an intimate knowledge of the savage and his ways. They have often explained the coincidences as due to a primitive revelation or to the dispersion of the Jews into all parts of the earth. Some examples of these coincidences were cited in my article “Taboo,” Encyclopaedia Britannica,9 xxiii. 17. The subject has since been handled, with consummate ability and learning, by my lamented friend W. Robertson Smith in his Religion of the Semites (New Edition, London, 1894). In Psyche's Task I have illustrated by examples the influence of superstition on the growth of morality.

691.

A. W. Nieuwenhuis, Quer durch Borneo, i. 106 sq.

692.

J. Adair, History of the American Indians, p. 118.

693.

C. J. Andersson, Lake Ngami, p. 224.

694.

L. Alberti, De Kaffers aan de Zuidkust van Afrika (Amsterdam, 1810), pp. 158 sq. Compare H. Lichtenstein, Reisen im südlichen Africa (Berlin, 1811-12), i. 419. These accounts were written about a century ago. The custom may since have become obsolete. A similar remark applies to other customs described in this and the following paragraph.

695.

P. Kolbe, Present State of the Cape of Good Hope, I.2 (London, 1738) pp. 251-255. The reason alleged for the custom is to allow the slayer to recruit his strength. But the reason is clearly inadequate as an explanation of this and similar practices.

696.

J. Scheffer, Lapponia (Frankfort, 1673), pp. 234-243; C. Leemius, De Lapponibus Finmarchiae eorumque lingua, vita et religione pristina commentatio (Copenhagen, 1767), pp. 502 sq.; E. J. Jessen, De Finnorum Lapponumque Nouvegicorum religione pagana tractatus singularis, pp. 64 sq. (bound up with Leemius's work).

697.

S. Kay, Travels and Researches in Caffraria (London, 1833), pp. 341 sq.

698.

J. Duncan, Travels in Western Africa (London, 1847), i. 195 sq.; F. E. Forbes, Dahomey and the Dahomans (London, 1851), i. 107; P. Bouche, La Côte des Esclaves (Paris, 1885), p. 397; A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, pp. 58 sq.

699.

Indian Antiquary, xxi. (1892) p. 224. Many of the above examples of expiation exacted for the slaughter of animals have already been cited by me in a note on Pausanias, ii. 7. 7, where I suggested that the legendary purification of Apollo for the slaughter of the python at Delphi (Plutarch, Quaest. Graec., 12; id., De defectu oraculorum, 15; Aelian, Var. Hist. iii. 1) may be a reminiscence of a custom of this sort.

700.

Le R. P. Cadière, “Croyances et dictons populaires de la Vallée du Nguôn-son, Province de Quang-binh (Annam),” Bulletin de l'École Française d'Extrême Orient, i. (1901) pp. 183 sq.

701.

On the nature of taboo see my article “Taboo” in the Encyclopaedia Britannica, 9th edition, vol. xxiii. (1888) pp. 15 sqq.; W. Robertson Smith, Religion of the Semites2 (London, 1894), pp. 148 sqq., 446 sqq. Some languages have retained a word for that general idea which includes under it the notions which we now distinguish as sanctity and pollution. The word in Latin is sacer, in Greek, ἅγιος. In Polynesian it is tabu (Tongan), tapu (Samoan, Tahitian, Marquesan, Maori, etc.), or kapu (Hawaiian). See E. Tregear, Maori-Polynesian Comparative Dictionary (Wellington, N.Z., 1891), s.v. tapu. In Dacotan the word is wakan, which in Riggs's Dakota-English Dictionary (Contributions to North American Ethnology, vol. vii., Washington, 1890, pp. 507 sq.) is defined as “spiritual, sacred, consecrated; wonderful, incomprehensible; said also of women at the menstrual period.” Another writer in the same dictionary defines wakan more fully as follows: “Mysterious; incomprehensible; in a peculiar state, which, from not being understood, it is dangerous to meddle with; hence the application of this word to women at the menstrual period, and from hence, too, arises the feeling among the wilder Indians, that if the Bible, the church, the missionary, etc., are ‘wakan,’ they are to be avoided, or shunned, not as being bad or dangerous, but as wakan. The word seems to be the only one suitable for holy, sacred, etc., but the common acceptation of it, given above, makes it quite misleading to the heathen.” On the notion designated by wakan, see also G. H. Pond, “Dakota Superstitions,” Collections of the Minnesota Historical Society for the year 1867 (Saint Paul, 1867), p. 33; J. Owen Dorsey, in Eleventh Annual Report of the Bureau of Ethnology (Washington, 1894), pp. 366 sq. It is characteristic of the equivocal notion denoted by these terms that, whereas the condition of women in childbed is commonly regarded by the savage as what we should call unclean, among the Herero the same condition is described as holy; for some time after the birth of her child, the woman is secluded in a hut made specially for her, and every morning the milk of all the cows is brought to her that she may consecrate it by touching it with her mouth. See H. Schinz, Deutsch-Südwest-Afrika, p. 167. Again, whereas a girl at puberty is commonly secluded as dangerous, among the Warundi of eastern Africa she is led by her grandmother all over the house and obliged to touch everything (O. Baumann, Durch Massailand sur Nilquelle (Berlin, 1894), p. 221), as if her touch imparted a blessing instead of a curse.

702.

Plutarch, Agis, 19.

703.

W. Ellis, Polynesian Researches,2 iii. 102.

704.

E. Aymonier, Le Cambodge, ii. (Paris, 1901) p. 25.

705.

J. Moura, Le Royaume du Cambodge (Paris, 1883), i. 226.

706.

Ch. Dallet, Histoire de l'Église de Corée (Paris, 1874), i. pp. xxiv. sq.; W. E. Griffis, Corea, the Hermit Nation (London, 1882), p. 219. These customs are now obsolete (G. N. Curzon, Problems of the Far East (Westminster, 1896), pp. 154 sq. note).

707.

Macrobius, Sat. v. 19. 13; Servius on Virgil, Aen. i. 448; Joannes Lydus, De mensibus, i. 31. We have already seen (p. 16) that the hair of the Flamen Dialis might only be cut with a bronze knife. The Greeks attributed a certain cleansing virtue to bronze; hence they employed it in expiatory rites, at eclipses, etc. See the Scholiast on Theocritus, ii. 36.

708.

Acta Fratrum Arvalium, ed. G. Henzen (Berlin, 1874), pp. 128-135; J. Marquardt, Römische Staatsverwaltung, iii.2 (Das Sacralwesen) pp. 459 sq.

709.

Plutarch, Praecepta gerendae reipublicae, xxvi. 7. Plutarch here mentions that gold was also excluded from some temples. At first sight this is surprising, for in general neither the gods nor their ministers have displayed any marked aversion to gold. But a little enquiry suffices to clear up the mystery and set the scruple in its proper light. From a Greek inscription discovered some years ago we learn that no person might enter the sanctuary of the Mistress at Lycosura wearing golden trinkets, unless for the purpose of dedicating them to the goddess; and if any one did enter the holy place with such ornaments on his body but no such pious intention in his mind, the trinkets were forfeited to the use of religion. See Ἐφημερὶς ἀρχαιολογική (Athens, 1898), col. 249; Dittenberger, Sylloge inscriptionum Graecarum,2 No. 939. The similar rule, that in the procession at the mysteries of Andania no woman might wear golden ornaments (Dittenberger, op. cit. No. 653), was probably subject to a similar exception and enforced by a similar penalty. Once more, if the maidens who served Athena on the Acropolis at Athens put on gold ornaments, the ornaments became sacred, in other words, the property of the goddess (Harpocration, s.v. ἀρρηφορεῖν, vol. i. p. 59, ed. Dindorf). Thus it appears that the pious scruple about gold was concerned rather with its exit from, than with its entrance into, the sacred edifice. At the sacrifice to the Sun in ancient Egypt worshippers were forbidden to wear golden trinkets and to give hay to an ass (Plutarch, Isis et Osiris, 30)—a singular combination of religious precepts. In India gold and silver are common totems, and members of such clans are forbidden to wear gold and silver trinkets respectively. See Totemism and Exogamy, iv. 24.

710.

Callimachus, referred to by the Old Scholiast on Ovid, Ibis. See Callimachea, ed. O. Schneider, ii. p. 282, Frag. 100a E.; Chr. A. Lobeck, Aglaophamus, p. 686.

711.

Plutarch, Aristides, 21. This passage was pointed out to me by my friend Mr. W. Wyse.

712.

Theophilus Hahn, Tsuni-Goam, the Supreme Being of the Khoi-Khoi (London, 1881), p. 22.

713.

Dr. P. H. Brincker, “Charakter, Sitten und Gebräuche speciell der Bantu Deutsch-Südwestafrikas,” Mittheilungen des Seminars für orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, p. 80.

714.

A. van Gennep, Tabou et totémisme à Madagascar (Paris, 1904), p. 38.

715.

W. H. Furness, The Island of Stone Money, Uap of the Carolines (Philadelphia and London, 1910), p. 151.

716.

J. G. Bourke, The Snake Dance of the Moquis of Arizona (New York, 1891), pp. 178 sq.

717.

G. B. Grinnell, Pawnee Hero Stories and Folk-tales (New York, 1889), p. 253.

718.

See above, pp. 205 sq.

719.

E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, Part I. (Washington, 1899) p. 392.

720.

E. W. Nelson, op. cit. p. 383.

721.

Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. Part I. (1901) p. 149.

722.

C. F. Gordon Cumming, In the Hebrides (ed. 1883), p. 195.

723.

James Logan, The Scottish Gael (ed. Alex. Stewart), ii. 68 sq.

724.

J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow, 1902), pp. 262, 298, 299.

725.

R. C. Maclagan, M.D., “Notes on Folklore Objects from Argyleshire,” Folk-lore, vi. (1895) p. 157; J. G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, 1900), pp. 263-266. The shoulder-blades of sheep have been used in divination by many peoples, for example by the Corsicans, South Slavs, Tartars, Kirghiz, Calmucks, Chukchees, and Lolos, as well as by the Scotch. See J. Brand, Popular Antiquities, iii. 339 sq. (Bohn's ed.); Sir John Lubbock (Lord Avebury), Origin of Civilisation,4 pp. 237 sq.; Ch. Rogers, Social Life in Scotland, iii. 224; Camden, Britannia, translated by E. Gibson (London, 1695), col. 1046; M. MacPhail, “Traditions, Customs, and Superstitions of the Lewis,” Folk-lore, vi. (1895) p. 167; J. G. Dalyell, Darker Superstitions of Scotland, pp. 515 sqq.; F. Gregorovius, Corsica, (London, 1855), p. 187; F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, pp. 166-170; M. E. Durham, High Albania (London, 1909), pp. 104 sqq.; E. Doutté, Magie et religion dans l'Afrique du Nord (Algiers, 1908), p. 371; W. Radloff, Proben der Volksliteratur der türkischen Stämme Süd-Sibiriens, iii. 115, note 1, compare p. 132; J. Grimm, Deutsche Mythologie,4 ii. 932; W. W. Rockhill, The Land of the Lamas (London, 1891), pp. 176, 341-344; P. S. Pallas, Reise durch verschiedene Provinzen des russischen Reichs, i. 393; J. G. Georgi, Beschreibung aller Nationen des russischen Reichs, p. 223; T. de Pauly, Description ethnographique des peuples de la Russie, peuples de la Sibérie orientale (St. Petersburg, 1862), p. 7; Krahmer, “Der Anadyr-Bezirk nach A. W. Olssufjew,” Petermann's Mittheilungen, xlv. (1899) pp. 230 sq.; W. Bogoras, “The Chuckchee Religion,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. vii. part ii. (Leyden and New York) pp. 487 sqq.; Crabouillet, “Les Lolos,” Missions Catholiques, v. (1873) p. 72; W. G. Aston, Shinto, p. 339; R. Andree, “Scapulimantia,” in Boas Anniversary Volume (New York, 1906), pp. 143-165.

726.

C. F. Gordon Cumming, In the Hebrides, p. 226; E. J. Guthrie, Old Scottish Customs (London and Glasgow, 1885), p. 223.

727.

1 Kings vi. 7; Exodus xx. 25.

728.

Dionysius Halicarnasensis, Antiquit. Roman. iii. 45, v. 24; Plutarch, Numa, 9; Pliny, Nat. Hist. xxxvi. 100.

729.

Acta Fratrum Arvalium, ed. G. Henzen, p. 132; Corpus Inscriptionum Latinarum, i. No. 603.

730.

Pliny, Nat. Hist. xxxvi. 100.

731.

Indian Antiquary, x. (1881) p. 364.

732.

Prof. W. Ridgeway ingeniously suggests that the magical virtue of iron may be based on an observation of its magnetic power, which would lead savages to imagine that it was possessed of a spirit. See Report of the British Association for 1903, p. 816.

733.

Frank Hatton, North Borneo (1886), p. 233.

734.

A. E. Pratt, “Two Journeys to Ta-tsien-lu on the eastern Borders of Tibet,” Proceedings of the R. Geographical Society, xiii. (1891) p. 341.

735.

W. Svoboda, “Die Bewohner des Nikobaren-Archipels,” Internationales Archiv für Ethnographie, vi. (1893) p. 13.

736.

The Captivity of Hans Stade of Hesse, in a.d. 1547-1555, translated by A. Tootal (London, 1874), pp. 85 sq.

737.

E. H. Fraser, “The Fish-skin Tartars,” Journal of the China Branch of the R. Asiatic Society for the Year 1891-92, N.S. xxvi. p. 15.

738.

Fr. Kreutzwald und H. Neus, Mythische und magische Lieder der Ehsten (St. Petersburg, 1854), p. 113.

739.

Alexand. Guagninus, “De ducatu Samogitiae,” in Respublica sive status regni Poloniae, Lituaniae, Prussiae, Livoniae, etc. (Elzevir, 1627) p. 276; Johan. Lasicius, “De diis Samogitarum caeterorumque Sarmatum,” in Respublica, etc. (ut supra), p. 294 (p. 84, ed. W. Mannhardt, in Magazin herausgegeben von der Lettisch—Literärischen Gesellschaft, vol. xiv.).

740.

L. von Ende, “Die Baduwis von Java,” Mittheilungen der anthropologischen Gesellschaft in Wien, xix. (1889) p. 10.

741.

J. G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, 1900), pp. 46 sq.

742.

E. J. Guthrie, Old Scottish Customs, p. 149; Ch. Rogers, Social Life in Scotland (Edinburgh, 1884-1886), iii. 218.

743.

J. Macdonald, Religion and Myth, p. 91.

744.

W. Gregor, Folk-lore of the North-East of Scotland (London, 1881), p. 201. The fishermen think that if the word “pig,” “sow,” or “swine” be uttered while the lines are being baited, the line will certainly be lost.

745.

A. Leared, Morocco and the Moors (London, 1876), p. 273.

746.

Wickremasinghe, in Am Urquell, v. (1894) p. 7.

747.

G. F. D'Penha, “Superstitions and Customs in Salsette,” Indian Antiquary, xxviii. (1899) p. 114.

748.

W. Crooke, Tribes and Castes of the North-Western Provinces and Oudh, iii. 431.

749.

F. Jagor, “Bericht über verschiedene Volksstämme in Vorderindien,” Zeitschrift für Ethnologie, xxvi. (1894) p. 70.

750.

E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), p. 341.

751.

E. M. Gordon, Indian Folk Tales (London, 1908), p. 31.

752.

L. R. P. Cadière, “Coutumes populaires de la vallée du Nguôn-So'n,” Bulletin de l'École Française d'Extrême-Orient, ii. (1902) pp. 354 sq.

753.

Baudin, “Le Fétichisme,” Missions Catholiques, xvi. (1884) p. 249; A. B. Ellis, The Yoruba-speaking Peoples of the Slave Coast, p. 113.

754.

Il Fetha Nagast o legislazione dei re, codice ecclesiastico e civile di Abissinia, tradotto e annotato da Ignazio Guidi (Rome, 1899), p. 140.

755.

The reader may observe how closely the taboos laid upon mourners resemble those laid upon kings. From what has gone before, the reason of the resemblance is obvious.

756.

Panjab Notes and Queries, iii. p. 61, § 282.

757.

G. F. D'Penha, “Superstitions and Customs in Salsette,” Indian Antiquary, xxviii. (1899) p. 115.

758.

W. Gregor, Folk-lore of the North-East of Scotland, p. 206.

759.

This is expressly said in Panjab Notes and Queries, iii. p. 202, § 846. On iron as a protective charm see also F. Liebrecht, Gervasius von Tilbury, pp. 99 sqq.; id., Zur Volkskunde, p. 311; L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, i. pp. 354 sq. § 233; A. Wuttke, Der deutsche Volksaberglaube,2 § 414 sq.; E. B. Tylor, Primitive Culture,2 i. 140; W. Mannhardt, Baumkultus, p. 132 note. Many peoples, especially in Africa, regard the smith's craft with awe or fear as something uncanny and savouring of magic. Hence smiths are sometimes held in high honour, sometimes looked down upon with great contempt. These feelings probably spring in large measure from the superstitions which cluster round iron. See R. Andree, Ethnographische Parallelen und Vergleiche, pp. 153-159; G. McCall Theal, Records of South-Eastern Africa, vii. 447; O. Lenz, Skizzen aus West-Afrika (Berlin, 1878), p. 184; A. Bastian, Die deutsche Expedition an der Loango-Küste, ii. 217; M. Merkel, Die Masai (Berlin, 1904), pp. 110 sq.; A. C. Hollis, The Masai (Oxford, 1905), pp. 330 sq.; id., The Nandi (Oxford, 1909), pp. 36 sq.; J. Spieth, Die Ewe-Stämme (Berlin, 1906), p. 776; E. Doutté, Magie et religion dans l'Afrique du Nord, pp. 40 sqq.; Ph. Paulitschke, Ethnographie Nordost-Afrikas, die geistige Cultur der Danâkil, Galla und Somâl (Berlin, 1896), p. 30; id., Ethnographie Nordost-Afrikas, die materielle Cultur der Danâkil, Galla und Somâl (Berlin, 1893), p. 202; Th. Levebvre, Voyage en Abyssinie, i. p. lxi.; A. Cecchi, Da Zeila alle frontiere del Caffa, i. (Rome, 1886) p. 45; M. Parkyns, Life in Abyssinia2 (London, 1868), pp. 300 sq.; J. T. Bent, Sacred City of the Ethiopians (London, 1893), p. 212; G. Rohlf, “Reise durch Nord-Afrika,” Petermann's Mittheilungen, Ergänzungsheft, No. 25 (Gotha, 1868), pp. 30, 54; G. Nachtigal, “Die Tibbu,” Zeitschrift für Erdkunde zu Berlin, v. (1870) pp. 312 sq.; id., Sahara und Sudan, i. 443 sq., ii. 145, 178, 371, iii. 189, 234 sq. The Kayans of Borneo think that a smith is inspired by a special spirit, the smith's spirit, and that without this inspiration he could do no good work. See A. W. Nieuwenhuis, Quer durch Borneo, ii. 198.

760.

A. Bastian, Die Völker des östlichen Asien, i. (Leipsic, 1866) p. 136.

761.

E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, part i. (Washington, 1899) p. 312. Compare ibid. pp. 315, 364; W. H. Dall, Alaska and its Resources, p. 146; id., in American Naturalist, xii. 7; id., in The Yukon Territory (London, 1898), p. 146.

762.

See above, p. 205.

763.

A. Woldt, Captain Jacobsen's Reise an der Nordwestküste Americas 1881-1883 (Leipsic, 1884), p. 243.

764.

W. Schmidt, Das Jahr und seine Tage in Meinung und Brauch der Romänen Siebenbürgens (Hermannstadt, 1866), p. 40; E. Gerard, The Land beyond the Forest, i. 312.

765.

J. H. Gray, China (London, 1878), i. 288.

766.

Jo. Meletius (Maeletius, Menecius), “De religione et sacrificiis veterum Borussorum,” in De Russorum Muscovitarum et Tartarorum religione, sacrificiis, nuptiarum, funerum ritu (Spires, 1582), p. 263; id., reprinted in Scriptores rerum Livonicarum, vol. ii. (Riga and Leipsic, 1848) pp. 391 sq., and in Mitteilungen der Litterarischen Gesellschaft Masovia, viii. (Lötzen, 1902) pp. 194 sq. Compare Chr. Hartknoch, Alt und neues Preussen (Frankfort and Leipsic, 1684), pp. 187 sq.

767.

B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes, p. 136.

768.

Tettau und Temme, Die Volkssagen Ostpreussens, Litthauens und Westpreussens, p. 285; J. Grimm, Deutsche Mythologie,4 iii. 454, compare pp. 441, 469; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 198, § 1387.

769.

Franz Vormann, “Zur Psychologie, Soziologie und Geschichte der Monumbo-Papua, Deutsch-Neuginea,” Anthropos, v. (1910) p. 410.

770.

A. W. Nieuwenhuis, In Centraal Borneo (Leyden, 1900), i. 61; id., Quer durch Borneo, i. 69.

771.

Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika (Berlin, 1894), p. 184.

772.

J. J. M. de Groot, The Religious System of China, iii. 1045 (Leyden, 1897).

773.

Plutarch, Quaest. Rom. 110; Aulus Gellius, x. 15. 12. See above, p. 13.

774.

Grihya-Sutras, translated by H. Oldenberg, part i. pp. 81, 141 (Sacred Books of the East, vol. xxix.).

775.

J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 53.

776.

J. Kubary, Die socialen Einrichtungen der Pelauer (Berlin, 1885), pp. 126 sq.

777.

F. J. Wiedemann, Aus dem inneren und äussern Leben der Ehsten (St. Petersburg, 1876), pp. 448, 478.

778.

James Adair, History of the American Indians (London, 1775), pp. 134, 117. The Indians described by Adair are the Creek, Cherokee, and other tribes in the south-east of the United States.

779.

A. G. Morice, “The Western Dénés, their Manners and Customs,” Proceedings of the Canadian Institute, Third Series, vii. (1888-89) p. 164.

780.

E. Petitot, Monographie des Dènè-Dindjié (Paris, 1876), p. 76.

781.

Schlömann, “Die Malepa in Transvaal,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1894, p. (67).

782.

Leviticus xvii. 10-14. The Hebrew word (נפש) translated “life” in the English version of verse 11 means also “soul” (marginal note in the Revised Version). Compare Deuteronomy xii. 23-25.

783.

Servius on Virgil, Aen. v. 79; compare id. on Aen. iii. 67.

784.

J. Wellhausen, Reste arabischen Heidentumes (Berlin, 1887), p. 217.

785.

J. J. M. de Groot, Religious System of China, iv. 80-82.

786.

A. Goudswaard, De Papoewa's van de Geelvinksbaai (Schiedam, 1863), p. 77.

787.

Hamilton's “Account of the East Indies,” in Pinkerton's Voyages and Travels, viii. 469. Compare W. Robertson Smith, Religion of the Semites,2 i. 369, note 1.

788.

De la Loubere, Du royaume de Siam (Amsterdam, 1691), i. 317.

789.

Pallegoix, Description du royaume Thai ou Siam, i. 271, 365 sq.

790.

Marco Polo, translated by Col. H. Yule (Second Edition, 1875), i. 335.

791.

Col. H. Yule on Marco Polo, l.c.

792.

A. Fytche, Burma, Past and Present (London, 1878), i. 217 note. Compare Indian Antiquary, xxix. (1900) p. 199.

793.

Indian Antiquary, xx. (1891) p. 49.

794.

Baron's “Description of the Kingdom of Tonqueen,” in Pinkerton's Voyages and Travels, ix. 691.

795.

T. E. Bowdich, Mission from Cape Coast Castle to Ashantee (London, 1873), p. 207.

796.

A. B. Ellis, Ewe-speaking Peoples of the Slave Coast, p. 224, compare p. 89.

797.

O. Dapper, Description de l'Afrique (Amsterdam, 1686), p. 313.

798.

J. Sibree, Madagascar and its People, p. 430.

799.

J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 50.

800.

C. T. Wilson and R. W. Felkin, Uganda and the Egyptian Soudan (London, 1882), i. 200.

801.

J. Roscoe, op. cit. p. 67. There is an Arab legend of a king who was slain by opening the veins of his arms and letting the blood drain into a bowl; not a drop might fall on the ground, otherwise there would be blood revenge for it. Robertson Smith conjectured that the legend was based on an old form of sacrifice regularly applied to captive chiefs (Religion of the Semites,2 p. 369 note, compare p. 418 note).

802.

Rev. E. Gottschling, “The Bawenda,” Journal of the Anthropological Institute, xxxv. (1905) p. 366.

803.

Marco Polo, i. 399, Yule's translation, Second Edition.

804.

Sir Walter Scott, note 2 to Peveril of the Peak, ch. v.

805.

Charlotte Latham, “Some West Sussex Superstitions,” Folk-lore Record, i. (1878) p. 17.

806.

Native Tribes of South Australia, p. 230; E. J. Eyre, Journals of Expeditions of Discovery into Central Australia, ii. 335; R. Brough Smyth, Aborigines of Victoria, i. 75 note.

807.

D. Collins, Account of the English Colony of New South Wales (London, 1798), p. 580.

808.

Native Tribes of South Australia, pp. 224 sq.; G. F. Angas, Savage Life and Scenes in Australia and New Zealand (London, 1847), i. 110 sq.

809.

The Magic Art and the Evolution of Kings, vol. i. p. 256.

810.

Edmund Spenser, View of the State of Ireland, p. 101 (reprinted in H. Morley's Ireland under Elizabeth and James the First, London, 1890).

811.

“Futuna, or Horne Island and its People,” Journal of the Polynesian Society, vol. i. No. 1 (April 1892), p. 43.

812.

Max Radiguet, Les Derniers Sauvages (Paris, 1882), p. 175.

813.

B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes, p. 53.

814.

Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika, p. 795.

815.

Miss Mary H. Kingsley, Travels in West Africa, pp. 440, 447.

816.

A. Kropf, “Die religiösen Anschauungen der Kaffern,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1888, p. (46).

817.

R. H. Nassau, Fetichism in West Africa (London, 1904), p. 83.

818.

Le R. P. Guis, “Les Nepu ou Sorciers,” Missions Catholiques, xxxvi. (1904) p. 370. See also The Magic Art and the Evolution of Kings, vol. i. p. 205.

819.

A. van Gennep, Tabou et totémisme à Madagascar, p. 338, quoting J. Sibree, “Remarkable Ceremonial at the Decease and Burial of a Betsileo Prince,” Antananarivo Annual, No. xxii. (1898) pp. 195 sq.

820.

Brun-Rollet, Le Nil Blanc et le Soudan (Paris, 1855), pp. 239 sq.

821.

Dudley Kidd, The Essential Kafir, p. 169.

822.

Lieut. Emery, in Journal of the R. Geographical Society, iii. 282.

823.

Ch. Andersson, Lake Ngami (London, 1856), p. 224.

824.

Ch. New, Life, Wanderings, and Labours in Eastern Africa, p. 124; Francis Galton, “Domestication of Animals,” Transactions of the Ethnological Society of London, N.S., iii. (1865) p. 135. On the original sanctity of domestic animals see, above all, W. Robertson Smith, The Religion of the Semites,2 pp. 280 sqq., 295 sqq.

825.

J. Spieth, Die Ewe-Stämme, p. 796.

826.

L. Linton Palmer, “A Visit to Easter Island,” Journal of the R. Geographical Society, xl. (1870) p. 171.

827.

R. H. Codrington, The Melanesians, p. 129.

828.

Strabo, xv. 1. 54, p. 710.

829.

R. Taylor, Te Ika a Maui, or New Zealand and its Inhabitants,2 pp. 194 sq.

830.

Plutarch, Quaest. Rom. 112; Aulus Gellius, x. 15. 13. See above, p. 14.

831.

The Magic Art and the Evolution of Kings, vol. ii. pp. 18, 20.

832.

Compare W. Robertson Smith, Religion of the Semites,2 p. 230.

833.

“Dialis cotidie feriatus est,” Aulus Gellius, x. 15. 16.

834.

Plutarch, Isis et Osiris, 6. A myth apparently akin to this has been preserved in some native Egyptian writings. See Ad. Erman, Ägypten und ägyptisches Leben im Altertum, p. 364. Wine might not be taken into the temple at Heliopolis (Plutarch, Isis et Osiris, 6). It was apparently forbidden to enter the temple at Delos after drinking wine (Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 564). When wine was offered to the Good Goddess at Rome it was not called wine but milk (Macrobius, Saturn, i. 12. 5; Plutarch, Quaest. Rom. 20). It was a rule of Roman religion that wine might not be poured out in libations to the gods which had been made either from grapes trodden with bleeding feet or from the clusters of a vine beside which a human body had hung in a noose (Pliny, Nat. Hist. xiv. 119). This rule shews that wine was supposed to be defiled by blood or death.

835.

Bernardino de Sahagun, Histoire générale des choses de la Nouvelle-Espagne, traduite par Jourdanet et Siméon (Paris, 1880), pp. 46 sq. The native Mexican wine (pulque) is made from the sap of the great American aloe. See the note of the French translators of Sahagun, op. cit. pp. 858 sqq.; E. J. Payne, History of the New World called America, i. 374 sqq. The Chiquites Indians of Paraguay believed that the spirit of chica, or beer made from maize, could punish with sickness the person who was so irreverent or careless as to upset a vessel of the liquor. See Charlevoix, Histoire du Paraguay (Paris, 1756), ii. 234.

836.

See The Magic Art and the Evolution of Kings, vol. i. pp. 381 sqq.

837.

Op. cit. vol. i. pp. 384 sq.

838.

E. M. Curr, The Australian Race (Melbourne and London, 1887), iii. 179.

839.

H. B. Guppy, The Solomon Islands and their Natives (London, 1887), p. 41.

840.

E. B. Cross, “On the Karens,” Journal of the American Oriental Society, iv. (1854) p. 312.

841.

A. Bastian, Die Völker des östlichen Asien, iii. 230.

842.

For the reason, see E. Shortland, Traditions and Superstitions of the New Zealanders, pp. 112 sq., 292; E. Tregear, “The Maoris of New Zealand,” Journal of the Anthropological Institute, xix. (1890) p. 118.

843.

F. J. Gillen, in Report of the Horn Scientific Expedition to Central Australia, pt. iv. p. 182.

844.

Native Tribes of South Australia, p. 186.

845.

Mrs. James Smith, The Booandik Tribe, p. 5.

846.

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 450.

847.

J. G. F. Riedel, op. cit. p. 139, compare p. 209.

848.

F. J. Wiedemann, Aus dem innern und äussern Leben der Ehsten, p. 475.

849.

Miss Mary H. Kingsley, Travels in West Africa, p. 447. Conversely among the central Australian tribes women are never allowed to witness the drawing of blood from men, which is often done for purposes of decoration; and when a quarrel has taken place and men's blood has been spilt in the presence of women, it is usual for the man whose blood has been shed to perform a ceremony connected with his own or his father or mother's totem. See Spencer and Gillen, Native Tribes of Central Australia, p. 463.

850.

A. B. Ellis, The Yoruba-speaking Peoples of the Slave Coast, pp. 125 sq.

851.

E. B. Cross, “On the Karens,” Journal of the American Oriental Society, iv. (1854) pp. 311 sq.

852.

A. Bastian, Die Völker des östlichen Asien, ii. 256, iii. 71, 230, 235 sq. The spirit is called kwun by E. Young (The Kingdom of the Yellow Robe, pp. 75 sqq.). See below, pp. 266 sq.

853.

Herodotus, ix. 110. This passage was pointed out to me by the late Mr. E. S. Shuckburgh of Emmanuel College, Cambridge.

854.

Plutarch, Quaestiones Romanae, 100. Plutarch's words (μάλιστα ῥύπτεσθαι τὰς κεφαλὰς καὶ καθαίρειν ἐπιτηδεύουσι) leave room to hope that the ladies did not strictly confine their ablutions to one day in the year.

855.

P. J. de Arriaga, Extirpación de la Idolatria del Piru (Lima, 1621), pp. 28, 29.

856.

A. Bastian, op. cit. ii. 150; Sangermano, Description of the Burmese Empire (Rangoon, 1885), p. 131; C. F. S. Forbes, British Burma, p. 334; Shway Yoe, The Burman (London, 1882), i. 91.

857.

E. Young, The Kingdom of the Yellow Robe (Westminster, 1898), p. 131.

858.

J. Moura, Le Royaume du Cambodge, i. 178, 388.

859.

Duarte Barbosa, Description of the Coasts of East Africa and Malabar in the beginning of the Sixteenth Century (Hakluyt Society, 1866), p. 197.

860.

This I learned in conversation with Messrs. Roscoe and Miller, missionaries to Uganda. The system of totemism exists in full force in Uganda. No man will eat his totem animal or marry a woman of his own totem clan. Among the totems of the clans are the lion, leopard, elephant, antelope, mushroom, buffalo, sheep, grasshopper, crocodile, otter, beaver, and lizard. See Totemism and Exogamy, ii. 472 sqq.

861.

David Porter, Journal of a Cruise made to the Pacific Ocean in the U.S. Frigate “Essex” (New York, 1822), ii. 65.

862.

Vincendon-Dumoulin et C. Desgraz Îles Marquises (Paris, 1843), p. 262.

863.

Le P. Matthias G——, Lettres sur les Îles Marquises (Paris, 1843), p. 50.

864.

G. H. von Langsdorff, Reise um die Welt (London, 1812), i. 115 sq.

865.

Max Radiguet, Les Derniers Sauvages (Paris, 1882), p. 156.

866.

Capt. James Cook, Voyages, v. 427 (London, 1809).

867.

Jules Remy, Ka Mooolelo Hawaii, Histoire de l'Archipel Havaiien (Paris and Leipsic, 1862), p. 159.

868.

W. Ellis, Polynesian Researches2 (London, 1832-36), iii. 102.

869.

James Wilson, A Missionary Voyage to the Southern Pacific Ocean (London, 1799), pp. 354 sq.

870.

W. Colenso, “The Maori Races of New Zealand,” p. 43, in Transactions and Proceedings of the New Zealand Institute, 1868, vol. i. (separately paged).

871.

R. Taylor, To Ika a Maui, or New Zealand and its Inhabitants,2 p. 165. We have seen that under certain special circumstances common persons also are temporarily forbidden to touch their heads with their hands. See above, pp. 146, 156, 158, 160, 183.

872.

R. Taylor, l.c.

873.

E. Shortland, The Southern Districts of New Zealand (London, 1851), p. 293; id., Traditions and Superstitions of the New Zealanders, pp. 107 sq.

874.

J. Dumont D'Urville, Voyage autour du monde et à la recherche de La Pérouse, exécuté sous son commandement sur la corvette “Austrolabe”: histoire du voyage, ii. 534.

875.

R. A. Cruise, Journal of a Ten Months' Residence in New Zealand (London, 1823), p. 187; J. Dumont D'Urville, op. cit. ii. 533; E. Shortland, The Southern Districts of New Zealand, p. 30.

876.

Herodotus, i. 187.

877.

H. France, “Customs of the Awuna Tribes,” Journal of the African Society, No. 17 (October, 1905), p. 39.

878.

Agathias, Hist. i. 3; J. Grimm, Deutsche Rechtsalterthümer,3 pp. 239 sqq. Compare F. Kauffmann, Balder (Strasburg, 1902), pp. 209 sq. The story of the Phrygian king Midas, who concealed the ears of an ass under his long hair (Aristophanes, Plutus, 287; Ovid, Metam. xi. 146-193) may perhaps be a distorted reminiscence of a similar custom in Phrygia. Parallels to the story are recorded in modern Greece, Ireland, Brittany, Servia, India, and among the Mongols. See B. Schmidt, Griechische Märchen, Sagen und Volkslieder, pp. 70 sq., 224 sq.; Grimm's Household Tales, ii. 498, trans. by M. Hunt; Patrick Kennedy, Legendary Fictions of the Irish Celts, pp. 248 sqq. (ed. 1866); A. de Nore, Coutumes, mythes, et traditions des provinces de la France, pp. 219 sq.; W. S. Karadschitsch, Volksmärchen der Serben, No. 39, pp. 225 sqq.; North Indian Notes and Queries, iii. p. 104, § 218; B. Jülg, Mongolische Märchen-Sammlung, No. 22, pp. 182 sqq.; Sagas from the Far East, No. 21, pp. 206 sqq.

879.

Gregory of Tours, Histoire ecclésiastique des Francs, iii. 18, compare vi. 24 (Guizot's translation).

880.

Dr. Hahl, “Mitteilungen über Sitten und rechtliche Verhältnisse auf Ponape,” Ethnologisches Notizblatt, ii. Heft 2 (Berlin, 1901), p. 6.

881.

Manuscrit Ramirez, Histoire de l'origine des Indiens qui habitent la Nouvelle Espagne (Paris, 1903), p. 171; J. de Acosta, Natural and Moral History of the Indies, ii. 365 (Hakluyt Society); A. de Herrera, General History of the vast Continent and Islands of America, iii. 216 (Stevens's translation). The author of the Manuscrit Ramirez speaks as if the rule applied only to the priests of the god Tezcatlipoca.

882.

G. M. Dawson, “On the Haida Indians of Queen Charlotte Islands,” in Geological Survey of Canada, Report of Progress for 1878-79, p. 123 b.

883.

J. Spieth, Die Ewe-Stämme, p. 229.

884.

Missions Catholiques, xxv. (1893) p. 266.

885.

M. Merker, Die Masai (Berlin, 1904), pp. 21, 22, 143.

886.

A. W. Nieuwenhuis, Quer durch Borneo, i. 68.

887.

Satapatha Brahmana, translated by J. Eggeling, part iii. pp. 126, 128, with the translator's note on p. 126 (Sacred Books of the East, vol. xli.).

888.

P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, vii. (1863) p. 126.

889.

R. P. Ashe, Two Kings of Uganda (London, 1889), p. 109.

890.

Fr. Boas, in Tenth Report on the North-Western Tribes of Canada, p. 45 (separate reprint from the Report of the British Association for 1895).

891.

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 137.

892.

J. G. F. Riedel, op. cit. pp. 292 sq.

893.

W. W. Skeat, Malay Magic, p. 44.

894.

Diodorus Siculus, i. 18.

895.

W. Robertson Smith, Kinship and Marriage in Early Arabia (Cambridge, 1885), pp. 152 sq.

896.

Homer, Iliad, xxiii. 141 sqq. This Homeric passage has been imitated by Valerius Flaccus (Argonaut. i. 378). The Greeks often dedicated a lock of their hair to rivers. See Aeschylus, Choephori, 5 sq.; Philostratus, Heroica, xiii. 4; Pausanias, i. 37. 3, viii. 20. 3, viii. 41. 3. The lock might be at the side or the back of the head or over the brow; it received a special name (Pollux, ii. 30).

897.

S. W. Tromp, “Een Dajaksch Feest,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxix. (1890) p. 38.

898.

T. Arbousset et F. Daumas, Relation d'un voyage d'exploration, p. 565.

899.

D. Porter, Journal of a Cruise made to the Pacific Ocean, ii. 120.

900.

Tacitus, Germania, 31. Vows of the same sort were occasionally made by the Romans (Suetonius, Julius, 67; Tacitus, Hist. iv. 61).

901.

Paulus Diaconus, Hist. Langobard. iii. 7; Gregory of Tours, Histoire ecclésiastique des Francs, v. 15, vol. i. p. 268 (Guizot's translation, Nouvelle Edition, Paris, 1874).

902.

W. Ellis, Polynesian Researches,2 iv. 387.

903.

Numbers vi. 5.

904.

J. A. E. Köhler, Volksbrauch, etc., im Voigtlande, p. 424; W. Henderson, Folk-lore of the Northern Counties, pp. 16 sq.; F. Panzer, Beitrag zur deutschen Mythologie, i. p. 258, § 23; I. V. Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes,2 §§ 46, 72; J. W. Wolf, Beiträge zur deutschen Mythologie, i. p. 208, § 45, p. 209 § 53; O. Knoop, Volkssagen, Erzählungen, etc., aus dem östlichen Hinterpommern, p. 157, § 23; E. Veckenstedt, Wendische Sagen, Märchen und abergläubische Gebräuche, p. 445; J. Haltrich, Zur Volkskunde der Siebenbürger Sachsen, p. 313; E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin,” Zeitschrift für Ethnologie, xv. (1883) p. 84.

905.

Panjab Notes and Queries, ii. p. 205, § 1092.

906.

G. Gibbs, “Notes on the Tinneh or Chepewyan Indians of British and Russian America,” in Annual Report of the Smithsonian Institution, 1866, p. 305; W. Dall, Alaska and its Resources, p. 202. The reason alleged by the Indians is that if the girls' nails were cut sooner the girls would be lazy and unable to embroider in porcupine quill-work. But this is probably a late invention like the reasons assigned in Europe for the similar custom, of which the commonest is that the child would become a thief if its nails were cut.

907.

J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 30.

908.

Lieut. Herold, “Religiöse Anschauungen und Gebräuche der deutschen Ewe-Neger,” Mittheilungen aus den Deutschen Schutzgebieten, v. 148 sq.

909.

S. J. Curtiss, Primitive Semitic Religion To-day (Chicago, etc., 1902), p.153.

910.

A. C. Kruyt, “Het koppensnellen der Toradja's,” Verslagen en Mededeelingen der konink. Akademie van Wetenschapen, Afdeeling Letterkunde, iv. Reeks, iii. 198 n2 (Amsterdam, 1899).

911.

R. Römer, “Bijdrage tot de Geneeskunst der Karo-Batak's,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, i. (1908) p. 216.

912.

O. Knoop, Volkssagen, Erzählungen, etc., aus dem östlichen Hinterpommern (Posen, 1885), p. 157, § 23.

913.

J. W. Wolf, Beiträge zur deutschen Mythologie, i. p. 209, § 57.

914.

Rev. Lorimer Fison, in a letter to the author, dated August 26, 1898.

915.

From the report of a lecture delivered in Melbourne, December 9, 1898, by the Rev. H. Worrall, of Fiji, missionary. The newspaper cutting from which the above extract is quoted was sent to me by the Rev. Lorimer Fison in a letter, dated Melbourne, January 9, 1899. Mr. Fison omitted to give the name and date of the newspaper.

916.

R. Taylor, Te Ika a Maui, or New Zealand and its Inhabitants2 (London, 1870), pp. 206 sqq.

917.

Richard A. Cruise, Journal of a Ten Months' Residence in New Zealand (London, 1823), pp. 283 sq. Compare J. Dumont D'Urville, Voyage autour du monde et à la recherche de La Pérouse: histoire du voyage (Paris, 1832), ii. 533.

918.

E. Shortland, Traditions and Superstitions of the New Zealanders, pp. 108 sqq.; R. Taylor, l.c.

919.

G. F. Angas, Savage Life and Scenes in Australia and New Zealand (London, 1847), ii. 90 sq.

920.

J. Moura, Le Royaume du Cambodge, i. 226 sq.

921.

See above, p. 3.

922.

See above, p. 252.

923.

E. Young, The Kingdom of the Yellow Robe (Westminster, 1898), pp. 64 sq., 67-84. I have abridged the account of the ceremonies by omitting some details. For an account of the ceremonies observed at cutting the hair of a young Siamese prince, at the age of thirteen or fourteen, see Mgr. Bruguière, in Annales de l'Association de la Propagation de la Foi, v. (1831) pp. 197 sq.

924.

The aboriginal tribes of Central Australia form an exception to this rule; for among them no attempt is made to injure a person by performing magical ceremonies over his shorn hair. See Spencer and Gillen, Northern Tribes of Central Australia, p. 478.

925.

See The Magic Art and the Evolution of Kings, vol. i. pp. 52-54, 174 sqq.

926.

C. Martin, “Über die Eingeborenen von Chiloe,” Zeitschrift für Ethnologie, ix. (1877) p. 177.

927.

Vincendon-Dumoulin et C. Desgraz, Îles Marquises (Paris, 1843), pp. 247 sq.

928.

D. Porter, Journal of a Cruise made to the Pacific Ocean2 (New York, 1882), ii. 188.

929.

R. Taylor, Te Ika a Maui, or New Zealand and its Inhabitants,2 pp. 203 sq.; A. S. Thomson, The Story of New Zealand (London, 1859), i. 116 sq.

930.

R. Brough Smyth, Aborigines of Victoria, i. 468 sq.

931.

J. Dawson, Australian Aborigines, p. 36.

932.

A. W. Howitt, “On Australian Medicine-men,” Journal of the Anthropological Institute, xvi. (1887) p. 27. Compare id., Native Tribes of South-East Australia, pp. 360 sq.

933.

E. Palmer, “Notes on some Australian Tribes,” Journal of the Anthropological Institute, xiii. (1884) p. 293.

934.

Lucian, Dial. meretr. iv. 4 sq.

935.

Apuleius, Metamorph. iii. 16 sqq. For more evidence of the same sort, see Th. Williams, Fiji and the Fijians,2 i. 248; James Bonwick, Daily Life of the Tasmanians, p. 178; James Chalmers, Pioneering in New Guinea, p. 187; J. S. Polack, Manners and Customs of the New Zealanders, i. 282; A. Bastian, Die Völker des östlichen Asien, iii. 270; G. H. von Langsdorff, Reise um die Welt, i. 134 sq.; W. Ellis, Polynesian Researches,2 i. 364; A. B. Ellis, Ewe-speaking peoples of the Slave Coast, p. 99; R. H. Codrington, The Melanesians, p. 203; K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, p. 343; Miss Mary H. Kingsley, Travels in West Africa, p. 447; I. V. Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes,2 § 178; R. Andree, Ethnographische Parallelen und Vergleiche, Neue Folge, pp. 12 sqq.; E. S. Hartland, Legend of Perseus, ii. 64-74, 132-139.

936.

R. F. Kaindl, “Neue Beiträge zur Ethnologie und Volkeskunde der Huzulen,” Globus, lxix. (1896) p. 94.

937.

E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, p. 509; A. Birlinger, Volksthümliches aus Schwaben, i. 493; F. Panzer, Beitrag zur deutschen Mythologie, i. 258; J. A. E. Köhler, Volksbrauch, etc., im Voigtlande, p. 425; A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen, p. 282; I. V. Zingerle, op. cit. § 180; J. W. Wolf, Beiträge zur deutschen Mythologie, i. p. 224, § 273. A similar belief prevails among the gypsies of Eastern Europe (H. von Wlislocki, Volksglaube und religiöser Brauch der Zigeuner, p. 81).

938.

I. V. Zingerle, op. cit. § 181.

939.

Charlotte Latham, “Some West Sussex Superstitions,” Folk-lore Record, i. (1878) p. 40.

940.

J. G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, 1900), p. 237.

941.

W. H. R. Rivers, The Todas (London, 1906), pp. 268 sq.

942.

I. V. Zingerle, op. cit. §§ 176, 179.

943.

A. Krause, Die Tlinkit-Indianer (Jena, 1885), p. 300.

944.

Petronius, Sat. 104.

945.

J. G. Campbell, op. cit. pp. 236 sq.

946.

A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 231 sq.; id., Ein Besuch in San Salvador, pp. 117 sq.

947.

P. B. du Chaillu, Explorations and Adventures in Equatorial Africa (London, 1861), pp. 426 sq.

948.

O. Baumann, Usambara und seine Nachbargebiete (Berlin, 1891), p. 141.

949.

A. Junod, Les Ba-Ronga (Neuchâtel, 1898), pp. 398-400.

950.

W. Stanbridge, “On the Aborigines of Victoria,” Transactions of the Ethnological Society of London, N.S., i. (1861) p. 300.

951.

A. C. Hollis, The Nandi (Oxford, 1909), pp. 30, 74 sq.

952.

Le P. A. Jaussen, Coutumes des Arabes au pays de Moab (Paris, 1908), pp. 94 sq.

953.

2 Samuel, x. 4.

954.

2 Samuel, x., xii. 26-31.

955.

R. Torday and T. A. Joyce, “Notes on the Ethnography of the Ba-Yaka,” Journal of the Anthropological Institute, xxxvi. (1906) p. 49.

956.

François Pyrard, Voyages to the East Indies, the Maldives, the Moluccas, and Brazil, translated by Albert Gray (Hakluyt Society, 1887), i. 110 sq.

957.

E. Shortland, Traditions and Superstitions of the New Zealanders, p. 110.

958.

J. S. Polack, Manners and Customs of the New Zealanders, i. 38 sq. Compare G. F. Angas, Savage Life and Scenes in Australia and New Zealand (London, 1847), ii. 108 sq.

959.

James Wilson, A Missionary Voyage to the Southern Pacific Ocean (London, 1799), p. 355.

960.

R. A. Freeman, Travels and Life in Ashanti and Jaman (Westminster, 1898), pp. 171 sq.

961.

E. Young, The Kingdom of the Yellow Robe, p. 79.

962.

Aulus Gellius, x. 15. 15. The ancients were not agreed as to the distinction between lucky and unlucky trees. According to Cato and Pliny, trees that bore fruit were lucky, and trees which did not were unlucky (Festus, ed. C. O. Müller, p. 29, s.v. Felices; Pliny, Nat. Hist. xvi. 108); but according to Tarquitius Priscus those trees were unlucky which were sacred to the infernal gods and bore black berries or black fruit (Macrobius, Saturn, ii. 16, but iii. 20 in L. Jan's edition, Quedlinburg and Leipsic, 1852).

963.

Pliny, Nat. Hist. xvi. 235; Festu, p. 57 ed. C. O. Müller, s.v. Capillatam vel capillarem arborem.

964.

M. Quedenfelt, “Aberglaube und halbreligiöse Bruderschaft bei den Marokkanern,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1886, p. (680).

965.

A. Wuttke, Der deutsche Volksaberglaube,2 pp. 294 sq., § 464.

966.

W. Mannhardt, Germanische Mythen (Berlin, 1858), p. 630.

967.

W. Henderson, Folk-lore of the Northern Counties (London, 1879), p. 17.

968.

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 74.

969.

J. G. F. Riedel, op. cit. p. 265.

970.

G. Heijmering, “Zeden en gewoonten op het eiland Rottie,” Tijdschrift voor Neêrlands Indië, 1843, dl. ii. pp. 634-637.

971.

W. Dall, Alaska and its Resources (London, 1870), p. 54; F. Whymper, “The Natives of the Youkon River,” Transactions of the Ethnological Society of London, N.S., vii. (1869) p. 174.

972.

E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, p. 509; A. Birlinger, Volksthümliches aus Schwaben, i. 493.

973.

W. Mannhardt, Germanische Mythen, p. 630.

974.

H. B. Guppy, The Solomon Islands and their Natives (London, 1887), p. 54.

975.

R. H. Codrington, The Melanesians, p. 203.

976.

Th. Williams, Fiji and the Fijians,2 i. 249.

977.

J. G. Scott and J. P. Hardiman, Gazetteer of Upper Burma and the Shan States, part i. vol. ii. p. 37.

978.

The Zend-Avesta, Vendîdâd Fargaard, xvii. (vol. i. pp. 186 sqq., translated by J. Darmesteter, Sacred Books of the East, vol. iv.).

979.

Grihya-Sûtras, translated by H. Oldenberg, part i. p. 57; compare id., pp. 303, 399, part ii. p. 62 (Sacred Books of the East, vols. xxix., xxx.). Compare H. Oldenberg, Die Religion des Veda, p. 487.

980.

Grihya-Sûtras, translated by H. Oldenberg, part ii. pp. 165 sq., 218.

981.

R. W. Felkin, “Notes on the Madi or Moru Tribe of Central Africa,” Proceedings of the Royal Society of Edinburgh, xii. (1882-84) p. 332.

982.

Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika, p. 185 note. The same thing was told me in conversation by the Rev. J. Roscoe, missionary to Uganda; but I understood him to mean that the hair was not carelessly disposed of, but thrown away in some place where it would not easily be found.

983.

Fr. Stuhlmann, op. cit. pp. 516 sq.

984.

J. Macdonald, Light in Africa, p. 209; id., “Manners, Customs, Superstitions and Religions of South African Tribes,” Journal of the Anthropological Institute, xx. (1891) p. 131.

985.

A. Steedman, Wanderings and Adventures in the Interior of Southern Africa (London, 1835), i. 266.

986.

Emin Pasha in Central Africa, being a Collection of his Letters and Journals (London, 1888), p. 74.

987.

Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika, p. 625.

988.

M. Merkel, Die Masai (Berlin, 1904), p. 243.

989.

J. L. Wilson, Western Africa, p. 215.

990.

Ch. Partridge, Cross River Natives (London, 1905), pp. 8, 203 sq.

991.

James Teit, “The Thompson River Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv. (April 1900) p. 360.

992.

N. P. Wilken en J. A. Schwarz, “Allerlei over het land en volk van Bolaang Mongondou,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xi. (1867) p. 322.

993.

I. V. Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes2 (Innsbruck, 1871), §§ 176, 580; Mélusine, 1878, col. 79; E. Monseur, Le Folklore Wallon, p. 91.

994.

Pliny, Nat. Hist., xxviii. 35; Theophrastus, Characters, “The Superstitious Man”; Theocritus, id. vi. 39, vii. 127; Persius, Sat. ii. 31 sqq. At the siege of Danzig in 1734, when the old wives saw a bomb coming, they used to spit thrice and cry, “Fi, ti, fi, there comes the dragon!” in the persuasion that this secured them against being hit (Tettau und Temme, Die Volkssagen Ostpreussens, Litthauens und Westpreussens (Berlin, 1837), p. 284). For more examples, see J. E. B. Mayor on Juvenal, Sat. vii. 112; J. E. Crombie, “The Saliva Superstition,” International Folk-lore Congress, 1891, Papers and Transactions, pp. 249 sq.; C. de Mensignac, Recherches ethnographiques sur la salive et le crachat (Bordeaux, 1892), pp. 50 sqq.; F. W. Nicolson, “The Saliva Superstition in Classical Literature,” Harvard Studies in Classical Philology, viii. (1897) pp. 35 sqq.

995.

Garcilasso de la Vega, First Part of the Royal Commentaries of the Yncas, bk. ii. ch. 7 (vol. i. p. 127, Markham's translation).

996.

Mélusine, 1878, coll. 583 sq.

997.

The People of Turkey, by a Consul's daughter and wife, ii. 250.

998.

M. Abeghian, Der armenische Volksglaube, p. 68.

999.

G. F. Abbott, Macedonian Folklore (Cambridge, 1903), p. 214.

1000.

M. Quedenfelt, “Aberglaube und halbreligiöse Bruderschaft bei den Marokkanern,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1886, p. (680).

1001.

Le P. A. Jaussen, Coutumes des Arabes au pays de Moab (Paris, 1908), p. 94 note 1.

1002.

Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, p. 139; F. J. Wiedemann, Aus dem innern und äussern Leben der Ehsten, p. 491.

1003.

L. F. Sauvé, Le Folk-lore des Hautes-Vosges (Paris, 1889), p. 41.

1004.

Miss A. H. Singleton, in a letter to me, dated Rathmoyle House, Abbeyleix, Ireland, 24th February 1904.

1005.

Dr. Antoine Petit, in Th. Lefebvre, Voyage en Abyssinie, i. 373.

1006.

J. J. M. de Groot, The Religious System of China, i. 342 sq. (Leyden, 1892).

1007.

R. W. Felkin, “Notes on the For Tribe of Central Africa,” Proceedings of the Royal Society of Edinburgh, xiii. (1884-86) p. 230.

1008.

A. D'Orbigny, Voyage dans l'Amérique méridionale, ii. 93; Lieut. Musters, “On the Races of Patagonia,” Journal of the Anthropological Institute, i. (1872) p. 197; J. Dawson, Australian Aborigines, p. 36. The Patagonians sometimes throw their hair into a river instead of burning it.

1009.

L. F. Sauvé, Le Folk-lore des Hautes-Vosges, p. 170.

1010.

Z. Zanetti, La Medicina delle nostre donne (Città di Castello, 1892), pp. 234 sq.

1011.

A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, p. 99; Miss Mary H. Kingsley, Travels in West Africa, p. 447; R. H. Nassau, Fetichism in West Africa (London, 1904), p. 83; A. F. Mockler-Ferryman, British Nigeria (London, 1902), p. 286; David Livingstone, Narrative of Expedition to the Zambesi, pp. 46 sq.; W. Ellis, Polynesian Researches,2 i. 365. In some parts of New Guinea cut hair is destroyed for the same reason (H. H. Romilly, From my Verandah in New Guinea, London, 1889, p. 83).

1012.

W. H. Furness, The Island of Stone Money, Uap of the Carolines (Philadelphia and London, 1910), P. 137.

1013.

Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika, p. 451.

1014.

W. E. Roth, North Queensland Ethnography, Bulletin No. 5 (Brisbane, 1903), p. 21.

1015.

Captain R. Fitzroy, Narrative of the Surveying Voyages of His Majesty's Ships Adventure and Beagle, i. (London, 1839). pp. 313 sq.

1016.

J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv. (April 1900) p. 360.

1017.

I. V. Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes2 (Innsbruck, 1871), p. 28, §§ 177, 179, 180.

1018.

U. Jahn, Hexenwesen und Zauberei in Pommern (Breslau, 1886), p. 15; Mélusine, 1878, col. 79; E. Monseur, Le Folklore Wallon, p. 91.

1019.

E. H. Meyer, Indogermanische Mythen, ii. Achilleis (Berlin, 1877), p. 523.

1020.

P. Lowell, Chosön, the Land of the Morning Calm, a Sketch of Korea (London, Preface dated 1885), pp. 199-201; Mrs. Bishop, Korea and her Neighbours (London, 1898), ii. 55 sq.

1021.

Above, p. 276.

1022.

Above, pp. 4, 131, 139, 145, 156.

1023.

W. Ridley, “Report on Australian Languages and Traditions,” Journal of the Anthropological Institute, ii. (1873) p. 268.

1024.

Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika, p. 795.

1025.

F. de Castelnau, Expédition dans les parties centrales de l'Amérique du Sud, v. (Paris, 1851) p. 46.

1026.

J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 34.

1027.

See G. A. Wilken, Über das Haaropfer und einige andere Trauergebräuche bei den Völkern Indonesiens, pp. 94 sqq. (reprinted from the Revue Coloniale Internationale, Amsterdam, 1886-87); H. Ploss, Das Kind in Brauch und Sitte der Völker,2 i. 289 sqq.; K. Potkanski, “Die Ceremonie der Haarschur bei den Slaven und Germanen,” Anzeiger der Akademie der Wissenschaften in Krakau, May 1896, pp. 232-251.

1028.

Above, p. 261.

1029.

Above, pp. 111 sqq.

1030.

J. Campbell, Travels in South Africa, Second Journey (London, 1822), ii. 205.

1031.

H. Oldenberg, Die Religion des Veda, pp. 426 sq.

1032.

L. F. Alfred Maury, “Les Populations primitives du nord de l'Hindoustan,” Bulletin de la Société de Géographie (Paris), IVme Série, vii. (1854) p. 197.

1033.

Lucian, De dea Syria, 53.

1034.

A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, p. 160.

1035.

W. H. Furness, Folk-lore in Borneo (Wallingford, Pennsylvania, 1899; privately printed), p. 28.

1036.

B. Gutmann, “Trauer und Begräbnissitten der Wadschagga,” Globus, lxxxix. (1906) p. 198.

1037.

Miss A. Werner, The Natives of British Central Africa (London, 1906), pp. 165, 166, 167.

1038.

J. M. Hildebrandt, “Ethnographische Notizen über Wakamba und ihre Nachbarn,” Zeitschrift für Ethnologie, x. (1878) p. 395. Children who are born in an unusual position, the second born of twins, and children whose upper teeth appear before the lower, are similarly exposed by the Akikuyu. The mother is regarded as unclean, not so much because she has exposed, as because she has given birth to such a child.

1039.

Monier Williams, Religious Thought and Life in India, p. 375.

1040.

Strabo, xii. 2. 3, p. 535; Pausanias, viii. 34. 3. In two paintings on Greek vases we see Apollo in his character of the purifier preparing to cut off the hair of Orestes. See Monumenti inediti, 1847, pl. 48; Annali dell' Instituto di Corrispondenza Archeologica, 1847, pl. x.; Archaeologische Zeitung, 1860, pll. cxxxvii. cxxxviii.; L. Stephani, in Compte rendu de la Commission archéologique (St. Petersburg), 1863, pp. 271 sq.

1041.

C. Martin, “Über die Eingeborenen von Chiloe,” Zeitschrift für Ethnologie, ix. (1877) pp. 177 sq.

1042.

J. Mooney, “Sacred Formulas of the Cherokees,” Seventh Annual Report of the Bureau of Ethnology (Washington, 1891), pp. 392 sq.

1043.

B. C. A. J. van Dinter, “Eenige geographische en ethnographische aanteekeningen betreffende het eiland Siaoe,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xii. (1899) p. 381.

1044.

A. W. Howitt, “On Australian Medicine-men,” Journal of the Anthropological Institute, xvi. (1887) p. 27; id., Native Tribes of South-east Australia, p. 365.

1045.

E. Dieffenbach, Travels in New Zealand (London, 1843), ii. 59.

1046.

Rev. J. Macdonald, Light in Africa, p. 209; id., in Journal of the Anthropological Institute, xx. (1891) p. 131.

1047.

C. le Gobin, Histoire des Isles Marianes (Paris, 1700), p. 52. The writer confesses his ignorance of the reason of the custom.

1048.

C. de Mensignac, Recherches ethnographiques sur la salive et le crachat (Bordeaux, 1892), pp. 48 sq.

1049.

Vahness, reported by F. von Luschan, in Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1900, p. (416).

1050.

K. Vetter, Komm herüber und hilf uns! iii. (Barmen, 1898) pp. 9 sq.

1051.

Indian Antiquary, xxviii. (1899) pp. 83 sq.

1052.

W. Ellis, Polynesian Researches,2 i. 365.

1053.

A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, p. 99.

1054.

C. Partridge, Cross River Natives (London, 1905), p. 8.

1055.

A. Raffenel, Voyage dans l'Afrique occidentale (Paris, 1846), p. 338.

1056.

C. de Mensignac, op. cit. p. 48.

1057.

Mission Evangelica al reyno de Congo por la serafica religion de los Capuchinos (Madrid, 1649), p. 70 verso.

1058.

R. Andree, Ethnographische Parallelen und Vergleiche, Neue Folge (Leipsic, 1889), p. 13.

1059.

F. W. Christian, The Caroline Islands (London, 1899), pp. 289 sq.

1060.

R. Southey, History of Brazil, i.2 (London, 1822) pp. 127, 138.

1061.

J. Raum, “Blut und Speichelbünde bei den Wadschagga,” Archiv für Religionswissenschaft, x. (1907) pp. 290 sq.

1062.

Above, pp. 13 sq.

1063.

Porphyry, De abstinentia, iii. 18.

1064.

A. Bastian, Die deutsche Expedition an der Loango-Küste, ii. 170. The blood may perhaps be drunk by them as a medium of inspiration. See The Magic Art and the Evolution of Kings, vol. i. pp. 381 sqq.

1065.

O. Dapper, Description de l'Afrique, p. 336.

1066.

T. J. Hutchinson, Impressions of Western Africa (London, 1858), p. 198.

1067.

M. Merker, Die Masai (Berlin, 1904), p. 21.

1068.

J. G. Frazer, Totemism and Exogamy, ii. 526 sqq., from information furnished by the Rev. J. Roscoe.

1069.

G. Watt (quoting Col. W. J. M'Culloch), “The Aboriginal Tribes of Manipur,” in Journal of the Anthropological Institute, xvi. (1887) p. 360.

1070.

T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) p. 306.

1071.

Indian Antiquary, xxi. (1892) pp. 317 sq.; (Sir) J. G. Scott and J. P. Hardiman, Gazetteer of Upper Burma and the Shan States, part ii. vol. i. p. 308.

1072.

“Die Pschawen und Chewsuren im Kaukasus,” Zeitschrift für allgemeine Erdkunde, ii. (1857) p. 76.

1073.

A. Senfft, “Ethnographische Beiträge über die Karolineninsel Yap,” Petermanns Mitteilungen, xlix. (1903) p. 54. In Gall, another village of the same island, the people grow bananas for sale, but will not eat them themselves, fearing that if they did so the women of the village would be barren (ibid.).

1074.

Aulus Gellius, x. 15. 6 and 9. See above, p. 13.

1075.

E. Doutté, Magie et religion dans l'Afrique du Nord, pp. 87 sq.

1076.

J. Hillner, Volksthümlicher Brauch und Glaube bei Geburt und Taufe im Siebenbürger Sachsenlande, p. 15. This tractate (of which I possess a copy) appears to be a programme of the High School (Gymnasium) at Schässburg in Transylvania for the school year 1876-1877.

1077.

C. Leemius, De Lapponibus Finmarchiac eorumque lingua, vita, et religione pristina commentatio (Copenhagen, 1767), p. 494.

1078.

W. Caland, Altindisches Zauberritual (Amsterdam, 1900), p. 108.

1079.

Servius on Virgil, Aen. iii. 518.

1080.

J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxvi. (1892) p. 114; C. M. Pleyte, “Plechtigheden en gebruiken uit den cyclus van het familienleven der volken van den Indischen Archipel,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xli. (1892) p. 586.

1081.

H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 98.

1082.

Spenser St. John, Life in the Forests of the Far East,2 i. 170.

1083.

J. G. F. Riedel, “Alte Gebräuche bei Heirathen, Geburt und Sterbefällen bei dem Toumbuluh-Stamm in der Minahasa (Nord Selebes),” Internationales Archiv für Ethnographie, viii. (1895) pp. 95 sq.

1084.

Spencer and Gillen, Northern Tribes of Central Australia, pp. 606 sq.

1085.

J. Spieth, Die Ewe-Stämme, p. 692.

1086.

J. Spieth, Die Ewe-Stämme, pp. 433 sq.

1087.

J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Überlieferungen im Voigtlande, pp. 435 sq.; A. Wuttke, Der deutsche Volksaberglaube,2 p. 355, § 574.

1088.

J. G. Campbell, Superstitions of the Highlands and Islands of Scotland, p. 37. note 1.

1089.

Festus, p. 56, ed. C. O. Müller.

1090.

G. F. D'Penha, “Superstitions and Customs in Salsette,” Indian Antiquary, xxviii. (1899) p. 115.

1091.

H. Ris, “De onderafdeeling Klein Mandailing Oeloe en Pahantan en hare Bevolking,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvi. (1896) p. 503. Compare A. L. van Hasselt, Volksbeschrijving van Midden Sumatra, p. 266.