CHAPTER VI NOTES
[148.1] Ploss, i. Weib, 431, citing Duncker.
[149.1] xxix. Sacred Books, 180; cf. 395.
[149.2] Meddygon Myddfai, 269. Concerning this work see my article on “Old Welsh Folk-Medicine” in ix. Y Cymmrodor, 227. Both MSS. comprised in the book badly want careful reprinting and proper editing.
[150.1] Ibid., 262, 263; Friend, 115, 124, 581. Rosemary with grains of mastic was given by physicians in the seventeenth century to cure barrenness. Ploss, i. Weib, 434. A Gipsy charm quoted by Leland from Dr. von Wlislocki prescribed oats to be given to a mare out of an apron or gourd, with an incantation expressly bidding her “Eat, fill thy belly with young!” Gip. Sorc., 84.
[150.2] W. A. Clouston, in Burton, iii. Suppl. Nights, 576, quoting Indian N. and Q.
[150.3] i. Risley, 256.
[151.1] Leland, Gip. Sorc., 101.
[151.2] Ploss, i. Weib, 439, citing von Wlislocki.
[151.3] Ibid., citing Krauss.
[151.4] Von Schulenburg, 232.
[151.5] J. B. Andrews, in ix. Rev. Trad. Pop., 111.
[151.6] Featherman, Chiapo-Mar., 444.
[151.7] Ploss, i. Kind, 30, 32; H. Ling Roth, in xxii. Journ. Anthr. Inst., 209. In the island of Aurora a woman sometimes takes it into her head “that the origin, or beginning, of one of her children is a cocoa-nut, or bread-fruit, or something of that kind;” and this gives rise to a prohibition of the object for food, just as in the case of a totem. Rev. Dr. Codrington, in xviii. Journ. Anthr. Inst., 310; ii. Rep. Austr. Ass., 612. I hardly know how to account for this notion except by the suggestion that such a woman may have eaten the fruit in question about the time her pregnancy commenced, and thence have been led to believe that the pregnancy was in some way due to it. Dr. Codrington, however, upon inquiry, informs me that he never heard of any belief of the kind. It is perhaps worth noting as a coincidence, if nothing more, that on Lepers’ Island the two intermarrying divisions are called branches of fruit, “as if,” says Dr. Codrington, “all the members hang on the same stalk.” Codrington, Melanesians, 26.
[152.1] Meier, Sagen, 476, 474. It is a saying at Pforzheim: To make a nut-tree bear, let a pregnant woman pick the first nuts. Grimm, Teut. Myth., 1802.
[153.1] Dr. Krauss, in iii. Am Urquell, 276. In Silesia stones are put on the trees on Christmas Eve to make them bear the more. Grimm Teut. Myth., 1825.
[154.1] Ploss, i. Weib, 431, 432, 434, 445, citing various authorities. Compare Queen Isolte’s lily, referred to ante, [page 91]. What is the meaning of the attribution, widely spread in Europe, of children to trees or vegetables? See, for examples, iv. Am Urquell, 224 et seqq.; Zingerle, Sagen, 110; Finamore, Trad. Pop. Abr., 56. In England children are said to come out of the parsley-bed.
[154.2] Gen. xxx. 14. Early Trav., 434.
[155.1] Von Wlislocki, Volksgl. Zig., 90.
[155.2] Ploss, i. Weib, 439.
[155.3] Clouston, in Burton, iii. Suppl. Nights, 576, citing Pandit Natésa Sástri in Indian N. and Q.
[155.4] Southey, iii. Commonplace Bk., 20, 75.
[155.5] Von Wlislocki, Volksgl. Siebenb. Sachs., 54.
[156.1] Von Wlislocki, Volksgl. Zig., 13. Compare the story given in the last chapter, ante [p. 124].
[156.2] Krauss, Sitte und Brauch, 531; Ploss, i. Weib, 432, 440, 441, 443, 431, citing various authorities.
[156.3] Schröder, 171, citing Hartknoch; Ploss, i. Weib, 445.
[157.1] Sextus Placitus, i. Sax. Leechd., 345.
[157.2] Ploss, i. Weib, 431, 432, citing Nachtigall and Junk.
[157.3] Von Wlislocki, Volksgl. Siebenb. Sachs., 103. In Transylvania hare’s flesh, especially the testicles, is also esteemed a specific against impotence and childlessness. Ibid., 169.
[157.4] Leland, Gip. Sorc., 101.
[157.5] Von Wlislocki, Volksdicht., 314.
[158.1] Ploss, i. Weib, 442.
[158.2] J. Spinner of Lemberg, in iv. Am Urquell, 125.
[158.3] xxx. Sacred Bks., 110.
[159.1] iii. Sax. Leechd., 69.
[159.2] Theal, 201.
[159.3] Eug. Polain, in ii. Bull de F.L., 82.
[159.4] Ploss, i. Weib, 434, 443.
[159.5] Pliny, Nat. Hist., x. 85.
[159.6] Wolf, Niederl. Sag., 227; ii. Bull de F.L., 82.
[160.1] ii. Witzschel, 244; Von Wlislocki, Volksgl. Siebenb. Sachs., 152.
[160.2] Ploss, i. Weib, 443, citing von Wlislocki in general terms. The statement is repeated (as usual without giving his authority) by Leland, Gip. Sorc., 101.
[160.3] Krauss, Sitte und Brauch, 531.
[160.4] Victor Mindeleff, in viii. Rep. Bur. Ethn., 32.
[160.5] Ploss, i. Weib, 435, citing Sandreczki.
[161.1] Tuchmann, in vi. Mélusine, 109, quoting Rehatsek, Journ. Anthrop. Soc. Bombay.
[161.2] Clouston, in Burton, iii. Suppl. Nights, 576 note, quoting Pandit Natésa Sástri, Indian N. and Q.
[162.1] Von Wlislocki, Volksgl. Zig., 66. Wherever this work is cited, it must be understood, unless otherwise expressed, to deal with the Gipsies of the Danubian countries, where alone, the author says, they are unsophisticated.
[162.2] Von Wlislocki, in iii. Am Urquell, 7.
[162.3] B. W. Schiffer, in iii. Am Urquell, 147.
[162.4] A. F. Dörfler, in iii. Am Urquell, 269.
[163.1] Von Wlislocki, Volksleb. Mag., 77. According to the same author, the afterbirth of a boy or girl placed under the bed will ensure the procreation of a child of the same sex; but the husband must be careful which side he gets into bed—on the right for a boy, on the left for a girl. Ibid., 80.
[163.2] Von Wlislocki, Volksgl. Zig., 103.
[164.1] i. Lane, 393, 394.
[164.2] Brinton, Myths, 253.
[164.3] v. Rep. Bur. Ethn., 111, translating Relations des Jesuites (1636). In the Banks’ Islands are certain spirits called Nopitu. It is believed that a woman sometimes hears one of them say: “Mother, I am coming to you,” and feels it entering into her; and it is afterwards born as an ordinary child. Codrington, 154. This does not appear to be a case of migration.
[165.1] iii. Sax. Leechd., 66.
[165.2] Von Wlislocki, Volksgl. Siebenb. Sachs., 75, 152.
[165.3] Schiffer, in iv. Am Urquell, 187.
[165.4] Kohlrusch, 324.
[166.1] Rev. W. Gregor, in iii. Folklore, 68.
[166.2] i. Leg. Panj., 2.
[167.1] vi. Mélusine, 111, quoting Panjab N. and Q., and Indian N. and Q.
[169.1] Ploss, i. Weib, 436, 437, 438, 439, referring to various authorities. The Kich Negresses about Adaël, west of the White Nile, in Equatorial Africa, however, think it necessary to wash in liquids much less innocent than water, unless they want to be sterile. Kara Kirghiz women spend a night beside a holy well. v. Radloff, 2. The ceremonies they practise are not mentioned.
[169.2] Jevons, Plutarch’s Roman Questions, ci.; iii. L’Anthropologie, 548, 558; Congress (1891) Report, 345; Kolbe, 163; Rodd, 94; Dalton, passim; Ploss, i. Weib, 445, citing Böder; Winternitz, Altind. Hochz., 47, 101.
[170.1] Hahn, Tsuni-ǁgoam, 87.
[170.2] Ploss, i. Weib, 443, citing Wuttke. In Hainaut a profusion of fruit on the nut-trees prognosticates many bastards during the year. Harou, 28.
[170.3] Ploss, i. Weib, 446.
[170.4] Frazer, ii. Golden Bough, 238, note, quoting Monier-Williams, Religious Life and Thought in India.
[171.1] T. J. Hutchinson, in iii. Trans. Ethnol. Soc., N.S., 327.
[171.2] i. Preller, 389; Ovid, Fasti, ii. 425.
[171.3] Ploss, i. Weib, 435.
[171.4] Ploss, i. Weib, 445; Grimm, Teut. Myth., 1794.
[172.1] Grimm, Teut. Myth., 1795.
[172.2] De Charencey, Le Fils, 26.
[172.3] v. Radloff, 2. Among the Southern Slavs the bride is unveiled beneath an apple-tree and the veil is sometimes hung on the tree. Krauss, Sitte und Brauch, 450.
[173.1] Ploss, i. Weib, 437, 439. For other amulets, see ibid., 441; Klunzinger, 399.
[173.2] Codrington, 184.
[173.3] Ploss, i. Weib, 439.
[174.1] A. H. Kiehl, in vi. Journ. Anthr. Inst., 359.
[174.2] Augustine, Civ. Dei, vi. 9; Ploss, i. Weib, 435, quoting Thomas Bartholinus.
[174.3] Ploss, i. Weib, 436.
[174.4] Bérenger-Féraud, 201, quoting Yéménier.
[175.1] County F.L., Suffolk, 124, quoting Corolla Varia by Rev. W. Hawkins (1634), and deeds of the monastery relating to the property and the bull. The rite had evidently been mutilated.
[176.1] Ploss, i. Weib, 444; Bérenger-Féraud, 200. Other Breton cases are referred to by Sébillot, i. Trad. et Sup., 51.
[176.2] vi. Mélusine, 154, quoting the Temps; 258, quoting Byegones.
[177.1] Zingerle, Sitten, 26. Ploss, i. Weib, 444, reproduces a photograph of one of these votive figures bought by the author in a wax-chandler’s shop at Salzburg as recently as 1890.
[177.2] Featherman, Nigritians, 139, quoting Hecquard.
[178.1] Ploss, i. Weib, 442, quoting Riedel.
[178.2] Winternitz, 23, 75; Schroeder, 123.
[178.3] Casalis, 265; Tylor, E. Hist., 109; M. Delafosse, in iv. L’Anthropologie, 444.
[179.1] vi. Mélusine, 231, quoting Doolittle.
[179.2] Pliny, Nat. Hist., x. 51. See also Ælian, Nat. Anim., xvii. 15. As to the power of flowers to imprint themselves by their smell on the fœtus, see Vasconcellos, 201.
[179.3] v. Mélusine, 248.
[180.1] Pliny, Nat. Hist., viii. 67; Aug. Civ. Dei, xxi. 5.
[180.2] Marsden, 297.