CHAPTER VII NOTES
[184.1] ii. Records of the Past, 137; Maspero, 3.
[186.1] Haltrich, 1 (Story No. 1). In a Wallachian variant the trees are apple-trees, the mother is only expelled, and the tremendous Deus ex machinâ of the Transylvanian story is not brought upon the scene. Schott, 121 (Story No. 8). This is a later stage in the history of the tale. See also another variant, Schott, 332.
[187.1] Kremnitz, 30 (Story No. 3), from Slavici.
[187.2] iv. Pitrè, 328 (variant of Story No. 36).
[187.3] Day, 145 (Story No. 9).
[188.1] Wolf, Deutsche Hausm., 390.
[188.2] Maspero, xvi., quoting Rambaud, La Russie Épique.
[189.1] Luzel, iii. Contes Pop., 262.
[189.2] Wratislaw, 138 (Story No. 23), from Afanasief.
[190.1] Legrand, 107, from Sakellarios.
[190.2] i. Von Hahn, 268.
[191.1] ii. Pentamerone, 231 (Story No. 59).
[191.2] Frere, 79 (Story No. 6).
[191.3] Stokes, 138 (Story No. 21).
[192.1] Landes, Tjames, 79 (Story No. 10). It is abstracted in Miss Cox’s Cinderella, 299.
[193.1] A large number of these stories has been abstracted and commented on by M. Eugène Monseur, i. Bulletin de F.L., 89, to whose accurate and scholarly paper the reader is referred. See also Grimm, ii. Tales, 538; Countess Martinengo-Cesaresco, 9; Ellis, Yoruba, 134.
[194.1] i. Child, 118.
[195.1] Campbell, Santal F.T., 52, 106, 102. In a Basuto tale a mother, irritated by her daughter, commits a deadly assault upon her, and beats her body to dust. The wind of the desert carries the dust away to a lake, where a crocodile makes of it a woman to live with him in the lake. From time to time she comes up to the surface and calls to her sister, chanting the story of her wrongs. Casalis, 360.
[196.1] Theal, 138.
[196.2] Ralston, Russian F.T., 10, from Afanasief.
[197.1] Rink, 450.
[197.2] Landes, Tjames, 77.
[197.3] ii. Giles, 207. See also ibid., 119, 267, 279.
[198.1] i. Giles, 413.
[198.2] Countess Martinengo-Cesaresco, 24.
[198.3] Jacobs, Celtic F.T., 82, from xiii. Celtic Mag., 69. An Irish form of this story, manifestly later in its present form, derives the interlacing trees from stakes of yew passed through the bodies of the lovers when they were buried. Gaidoz, in iv. Mélusine, 12, citing Transactions of the Gaelic Soc., 1808.
[199.1] W. Spottiswoode, in ii. Trans. Ethnol. Soc., N.S., 248. See for other examples iv. and v. Mélusine, passim.
[199.2] Zingerle, Sagen, 136.
[200.1] i. Blätt. f. Pomm. Volksk., 17. Other instances are cited there. Among the peasantry of the Riviera, thorns or nettles growing on a grave are a sign of the damnation of the dead; if other plants grow, he is happy; if a mixture, he is in purgatory. J. B. Andrews, in ix. Rev. Trad. Pop., 117.
[200.2] Featherman, Tur., 269; i. Macdonald, 229, citing Krapf.
[200.3] Hunter, Rural Bengal, 210.
[200.4] ix. Rev. Trad. Pop., 75, quoting Argensola, Histoire de la Conquête des Isles Moluques (Amsterdam, 1706).
[201.1] Modigliani, 618.
[201.2] Grimm, Teut. Myth., 1811.
[201.3] viii. Rev. Trad. Pop., 279.
[202.1] Dorman, 293, citing Smith’s Brazil; Von den Steinen, 369.
[202.2] Callaway, in iv. Journ. Anthr. Soc., cxxxviii.
[203.1] Grant Allen, Attis, 33, and passim. See also Frazer, Golden Bough, passim; Bötticher, 254 seqq.
[204.1] Callaway, Rel. Syst., 140.
[204.2] Le Page Renouf, in xvi. Proc. Soc. Bibl. Arch., 100.
[204.3] Ellis, Yoruba, 133, 134.
[204.4] Grabowsky, in ii. Internat. Archiv., 181, 187.
[205.1] Modigliani, 292, 277, 290, 293, 479. Is it too much to say that the Greek custom whereby the nearest relative received the dying breath in a kiss probably originated in a similar belief?
[205.2] Guppy, 54.
[205.3] Featherman, Aoneo-Mar., 236.
[205.4] Bourke, in ix. Rep. Bur. Ethn., 470, quoting Schultze, in Smithsonian Report for 1867.
[205.5] Powers, 182; Knight, 109.
[206.1] Zingerle, Sagen, 137. Other examples on the following pages. Breton examples may be found in Le Braz, 122, 132, 270, 272, 417.
[208.1] Ovid, Metam., xiii. 697.
[209.1] Southey, ii. Commonplace Bk., 435, quoting Ward, i. Hindoos, 54.
[209.2] Gardner, in iv. F.L. Journ., 30.
[213.1] Mabinogion, 471. Cf. Prof. Rhys’ exposition of the story, Hibbert Lectures, 543.
[215.1] D’Arbois de Jubainville, Cycle Myth., 47, citing the Leabhar na hUidhre and two other MSS.
[217.1] Ibid., 312. Finn mac Cumhail too had previously lived as Mongan. Ibid., 337.
[218.1] Powers, Tribes of California, iii. Contrib. N. Amer. Ethn., 299.
[218.2] The Wooing of Emer, translated by Prof. Kuno Meyer, i. Arch. Rev., 70.
[218.3] xxv. Sacred Bks., 329.
[219.1] Grihya-Sûtra of Hiranyakesin, xxx. Sacred Bks., 211. Grihya-Sûtra of Âsvalâyana, xxix. Sacred Bks., 183. Chinese ritual, in its insistence on the necessity of personation of the dead at solemn sacrifices by his grandson, or some one else of the same surname, points to the same doctrine. See especially The Lî-Kî, xxvii. Sacred Bks., 337; xxviii. 243.
[219.2] Featherman, Nigritians, 447; Tylor, ii. Prim. Cul., 4; Winwood Reade, 539; Ploss, i. Kind, 259, citing Bastian. Ellis, Yoruba, 128, says the inquiry is made of a priest of Ifa, the god of divination. It is believed by one of the Ewe tribes, neighbours of the Yoruba, that the lower jaw is the only part of the body which a child derives from its mother, all the rest being from the ancestral luwoo or kra. The father furnishes nothing. Ibid. 131 note.
[219.3] Burton, ii. Wanderings, 174.
[220.1] Ellis, Tshi-speaking Peoples, 149; Ewe-speaking Peoples, 114; Burton, ii. Gelele, 158; ii. Wanderings, 173.
[220.2] Macpherson, Memorials, 72, 92, 134. But see as to the Kols, who perform a similar ceremony without the same ancestral reference, Dalton, 295.
[221.1] Tylor, 184.
[221.2] Ibid., 36.
[221.3] Turner, Samoa, 16, 77, 78; Polynesia, 174, 178, 238.
[222.1] xviii. Journ. Anthr. Inst., 311.
[222.2] Tylor, ii. Prim. Cul., 4.
[222.3] Featherman, Aoneo-Mar., 31, 392; iii. Bancroft, 517. See also Tylor, ii. Prim. Cul., 3; Niblack, in Rep. Nat. Mus. (1888), 369.
[222.4] Liebrecht, 311.
[223.1] iii. Bancroft, 517. Did Bancroft read his authority aright? Tylor, citing Waitz, states that it was the child who bore not only the name but the rank of the deceased. I have preferred to cite Bancroft both because the statement is second-hand, instead of third-hand (I have no access to the original), and because it tells somewhat less strongly in favour of the argument.
[223.2] Bourke, in ix. Rep. Bur. Ethn., 470, quoting Schultze, Fetichism (New York, 1885).
[223.3] iii. Trans. Ethnol. Soc., N.S., 188, 375; Von den Steinen, 334, 434.
[223.4] Featherman, Dravidians, 491.
[223.5] Placucci, 78, 23. The reason, however, may be derived from the belief that to bestow the name is to bestow a part of the life of the original owner of the name, who would thus lose it. The same ambiguity attaches to a superstition in the province of Posen (Polish Prussia), where, if a child die and the next year another child be born, it must not receive the name of the dead child lest it also die. iii. Zeits. f. Volksk., 233. This would seem to amount to complete identity, or else to some evil influence in the name, or perhaps to a mistake as to the identity on the part of some malicious spirit who had a spite against the dead child. At Chemnitz, if the first children take their parents’ names they die before the parents. Grimm, Teut. Myth., 1778. These cases want further inquiry. As to the renewal of family names by giving them to children, see Tylor, ii. Prim. Cul., 4; Kaindl, 6; Finamore, Trad. Pop. Abr., 74.
[224.1] Pigorini-Beri, 83.
[224.2] E. H. Man, in xii. Journ. Anthr. Inst., 155.
[224.3] Burton, Wit and Wisdom, 376.
[224.4] Relations des Jésuites (1636), translated by Miss Nora Thomas, v. Rep. Bur. Ethn., 114, 111.
[225.1] Tylor, ii. Prim. Cul., 3; i. Crantz, 161, 200; Rink, 44, 54, 64, 434; vi. Rep. Bur. Ethn., 612. Ante, [pp. 75], [196].