The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 01 of 12)

by James George Frazer

CHAPTER III—Sympathetic Magic

[189] The expression Homoeopathic Magic was first used, so far as I am aware, by Mr. Y. Hirn (Origins of Art (London, 1900), p. 282). The expression Mimetic Magic was suggested by a writer in Folk-lore (viii. 1897, p. 65), whom I believe to be Mr. E. S. Hartland. The expression Imitative Magic was used incidentally by me in the first edition of The Golden Bough (vol. ii. p. 268).

[190] That magic is based on a mistaken association of ideas was pointed out long ago by Professor E. B. Tylor (Primitive Culture,² i. 116), but he did not analyse the different kinds of association.

[191] It has been ingeniously suggested by Mr. Y. Hirn that magic by similarity may be reduced to a case of magic by contact. The connecting link, on his hypothesis, is the old doctrine of emanations, according to which everything is continually sending out in all directions copies of itself in the shape of thin membranes, which appear to the senses not only as shadows, reflections, and so forth, but also as sounds and names. See Y. Hirn, Origins of Art (London, 1900), pp. 293 sqq. This hypothesis certainly furnishes a point of union for the two apparently distinct sides of sympathetic magic, but whether it is one that would occur to the savage mind may be doubted.

[192] For the Greek and Roman practice, see Theocritus, Id. ii.; Virgil, Ecl. viii. 75–82; Ovid, Heroides, vi. 91 sq.; id. Amores, iii. 7. 29 sq.; R. Wünsch, “Eine antike Rachepuppe,” Philologus, lxi. (1902) pp. 26–31.

[193] Henry’s Travels among the Northern and Western Indians, quoted by the Rev. Jedediah Morse, Report to the Secretary of War of the United States on Indian Affairs (Newhaven, 1822), Appendix, p. 102. I have not seen Henry’s book.

[194] Peter Jones, History of the Ojebway Indians, p. 146; W. H. Keating, Narrative of an Expedition to the Source of St. Peter’s River (London, 1825), ii. 159; J. G. Kohl, Kitschi-Gami, ii. 80. Similar practices are reported among the Illinois, the Mandans, and the Hidatsas of North America (Charlevoix, Histoire de la Nouvelle France, vi. 88; Maximilian, Prinz zu Wied, Reise in das Innere Nord-America, ii. 188; Washington Matthews, Ethnography and Philology of the Hidatsa Indians, p. 50), and the Aymaras of Bolivia and Peru (D. Forbes, “On the Aymara Indians of Bolivia and Peru,” Journal of the Ethnological Society of London, ii. (1870) p. 236).

[195] C. Lumholtz, Unknown Mexico (London, 1903), i. 485 sq.

[196] Above, p. [7].

[197] W. H. R. Rivers, The Todas (London, 1906), p. 458. Among the Kusavans or potters of Southern India “if a male or female recovers from cholera, small-pox, or other severe illness, a figure of the corresponding sex is offered. A childless woman makes a vow to offer up the figure of a baby, if she brings forth offspring. Figures of animals—cattle, sheep, horses, etc.—are offered at the temple when they recover from sickness, or are recovered after they have been stolen” (E. Thurston, Castes and Tribes of Southern India, iv. 192; id., Ethnographic Notes in Southern India, p. 349). The analogy of these offerings to the various votive figures found in the sanctuary of Diana at Nemi is obvious.

[198] P. J. de Arriaga, Extirpacion de la Idolatria del Piru (Lima, 1621), pp. 25 sq. The meaning and origin of the name Viracocha, as applied by the Peruvians to the Spaniards, is explained with great frankness by the Italian historian G. Benzoni, who had himself travelled in America at the time of the conquest. He says (History of the New World, pp. 252 sq., Hakluyt Society): “When the Indians saw the very great cruelties which the Spaniards committed everywhere on entering Peru, not only would they never believe us to be Christians and children of God, as boasted, but not even that we were born on this earth, or generated by a man and born of a woman; so fierce an animal they concluded must be the offspring of the sea, and therefore called us Viracocchie, for in their language they call the sea cocchie and the froth vira; thus they think that we are a congelation of the sea, and have been nourished by the froth; and that we are come to destroy the world, with other things in which the Omnipotence of God would not suffice to undeceive them. They say that the winds ruin houses and break down trees, and the fire burns them; but the Viracocchie devour everything, they consume the very earth, they force the rivers, they are never quiet, they never rest, they are always rushing about, sometimes in one direction and sometimes in the other, seeking for gold and silver; yet never contented, they game it away, they make war, they kill each other, they rob, they swear, they are renegades, they never speak the truth, and they deprive us of our support. Finally, the Indians curse the sea for having cast such very wicked and harsh beings on the land. Going about through various parts of this kingdom I often met some natives, and for the amusement of hearing what they would say, I used to ask them where such and such a Christian was, when not only would they refuse to answer me, but would not even look me in the face: though if I asked them where such and such a Viracocchie was, they would reply directly.” An explanation of the name much more flattering to Spanish vanity is given by Garcilasso de la Vega, himself half a Spaniard (Royal Commentaries of the Yncas, vol. ii. pp. 65 sqq., Hakluyt Society, Markham’s translation).

[199] W. W. Skeat, Malay Magic (London, 1900), pp. 570–572.

[200] J. Kreemer, “Regenmaken, Oedjoeng, Tooverij onder de Javanen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxx. (1886) pp. 117 sq.

[201] J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” Bijdragen tot de Taal- Land-en Volkenkunde van Nederlandsch Indië, xxxix. (1890) p. 56.

[202] A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” Journal of the Anthropological Institute, xix. (1890) pp. 399 sq.

[203] Reports of the Cambridge Anthropological Expedition to Torres Straits, v. (Cambridge, 1904) pp. 324 sq.

[204] W. H. Furness, The Home-life of Borneo Head-hunters (Philadelphia, 1902), pp. 93.

[205] C. Hose and W. McDougall, in Journal of the Anthropological Institute, xxxi. (1901) p. 178.

[206] J. Batchelor, The Ainu and their Folklore (London, 1901), pp. 329–331.

[207] W. G. Aston, Shinto (the Way of the Gods) (London, 1905), pp. 331 sq.

[208] J. J. M. de Groot, The Religious System of China, v. (Leyden, 1907) pp. 920 sq.

[209] Le Livre des Récompenses et des Peines, traduit du Chinois, par Stanislas Julien (Paris, 1835), p. 345.

[210] E. M. Curr, The Australian Race, iii. 547.

[211] W. E. Roth, North Queensland Ethnography: Bulletin No. 5 (Brisbane, 1903), p. 31.

[212] Baldwin Spencer and F. J. Gillen, The Native Tribes of Central Australia (London, 1899), pp. 549 sq.

[213] C. J. F. S. Forbes, British Burma (London, 1878), p. 232.

[214] L. Decle, Three Years in Savage Africa (London, 1898), p. 153.

[215] H. Schinz, Deutsch-Südwest-Afrika, p. 314.

[216] A. Hillebrandt, Vedische Opfer und Zauber (Strasburg, 1897), p. 177; W. Caland, Altindisches Zauberritual (Amsterdam, 1900), pp. 121, 166, 173, 184. Compare H. Oldenberg, Die Religion des Veda (Berlin, 1894), p. 508.

[217] W. Caland, op. cit. p. 164.

[218] H. W. Magoun, “The Asuri-Kalpa; a Witchcraft Practice of the Atharva-Veda,” American Journal of Philology, x. (1889) pp. 165–197.

[219] Asiatick Researches, v. (Fourth Edition, London, 1807) p. 389.

[220] J. A. Dubois, Mœurs, institutions, et cérémonies des peuples de l’Inde (Paris, 1825), ii. 63.

[221] Fr. Fawcett, in Madras Government Museum, Bulletin, iii. No. 1 (Madras, 1900), p. 85.

[222] W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), ii. 278 sq.

[223] Id., The Tribes and Castes of the North-Western Provinces and Oudh (Calcutta, 1896), i. 137.

[224] A. A. Perera, “Glimpses of Singhalese Social Life,” Indian Antiquary, xxxiii. (1904) p. 57. For more evidence of such practices in India, see E. Thurston, Ethnographic Notes in Southern India, pp. 328 sqq.; id., Castes and Tribes of Southern India, iv. 489 sq., vi. 124; W. Crooke, Natives of Northern India, pp. 248 sq.

[225] E. Doutté, Magie et Religion dans l’Afrique du Nord (Algiers, 1908), pp. 61 sq.

[226] E. Doutté, op. cit. p. 299.

[227] G. Maspero, Histoire ancienne des peuples de l’Orient classique: les origines (Paris, 1895), pp. 213 sq.

[228] F. Chabas, Le Papyrus magique Harris (Chalon-sur-Saône, 1860), pp. 169 sqq.; E. A. Wallis Budge, in Archaeologia, Second Series, vol. ii. (1890) pp. 428 sq.; id., Egyptian Magic (London, 1899), pp. 73 sqq. The case happened in the reign of Rameses III., about 1200 B.C. Compare A. Erman, Aegypten und aegyptisches Leben im Altertum, p. 475. As to Egyptian magic in general see A. Erman, Die ägyptische Religion (Berlin, 1905), pp. 148 sqq.

[229] M. Jastrow, The Religion of Babylonia and Assyria (Boston, U.S.A., 1898), pp. 268, 286, compare pp. 270, 272, 276, 278; R. F. Harper, Assyrian and Babylonian Literature (New York, 1901), pp. 375, 376, 377 sqq.; C. Fossey, La Magie assyrienne (Paris, 1902), pp. 77–81.

[230] M. Jastrow, op. cit. pp. 286 sq.; C. Fossey, op. cit. p. 78.

[231] E. A. Wallis Budge, “On the Hieratic Papyrus of Nesi-Amsu, a scribe in the temple of Amen-Rā at Thebes, about B.C. 305,” Archaeologia, Second Series, ii. (1890) pp. 393–601; id., Egyptian Magic, pp. 77 sqq.; id., The Gods of the Egyptians (London, 1904), i. 270–272.

[232] See an article by R. M. O. K. entitled “A Horrible Rite in the Highlands,” in the Weekly Scotsman, Saturday, August 24, 1889; Professor J. Rhys in Folklore, iii. (1892) p. 385; R. C. Maclagan, “Notes on Folklore Objects collected in Argyleshire,” Folklore, vi. (1895) pp. 144–148; J. Macdonald, Religion and Myth (London, 1893), pp. 3 sq.; J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow, 1902), pp. 46–48. Many older examples of the practice of this form of enchantment in Scotland are collected by J. G. Dalyell in his Darker Superstitions of Scotland (Edinburgh, 1834), pp. 328 sqq.

[233] J. G. Campbell, op. cit. pp. 47, 48.

[234] Bryan J. Jones, in Folklore, vi. (1895) p. 302. For evidence of the custom in the Isle of Man see J. Train, Historical and Statistical Account of the Isle of Man, ii. 168; in England, see Brand, Popular Antiquities, iii. 10 sqq.; in Germany, see J. Grimm, Deutsche Mythologie,⁴ ii. 913 sq.; F. Panzer, Beitrag zur deutschen Mythologie, ii. 272 sq. As to the custom in general, see E. B. Tylor, Researches into the Early History of Mankind,³ pp. 106 sqq.; R. Andree, “Sympathie-Zauber,” Ethnographische Parallelen und Vergleiche, Neue Folge, pp. 8 sqq.

[235] Ch. Rogers, Social Life in Scotland, iii. 220.

[236] E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, Part I. (Washington, 1899) p. 435.

[237] J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. No. 4 (April 1900), p. 314.

[238] J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), pp. 47 sq. (The Jesup North Pacific Expedition, vol. v.).

[239] S. Powers, Tribes of California (Washington, 1877), p. 318.

[240] C. Lumholtz, “Symbolism of the Huichol Indians,” Memoirs of the American Museum of Natural History, vol. iii. (May 1900) p. 52.

[241] P. J. de Arriaga, Extirpacion de la Idolatria del Piru (Lima, 1621), p. 37.

[242] A. Delegorgue, Voyage dans l’Afrique Australe (Paris, 1847), ii. 325 sq.

[243] E. Casalis, The Basutos, p. 251.

[244] Binger, Du Niger au Golfe de Guinée (Paris, 1892), ii. 230.

[245] W. G. Aston, Shinto (the Way of the Gods) (London, 1905), p. 331.

[246] R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants² (London, 1870), p. 213.

[247] J. B. Neumann, “Het Pane- en Bila-Stroomgebied op het eiland Sumatra,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, deel iii. (1886) Afdeeling, meer uitgebreide artikelen, No. 3, p. 515.

[248] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (The Hague, 1886), p. 343.

[249] Dr. MacFarlane, quoted by A. C. Haddon, in Journal of the Anthropological Institute, xix. (1890) pp. 389 sq.

[250] C. Poensen, “Iets over de kleeding der Javanen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xx. (1876) pp. 274 sq.; 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. 578. A slightly different account of the ceremony is given by J. Kreemer (“Hoe de Javaan zijne zieken verzorgt,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxvi. (1892) p. 116).

[251] S. A. Buddingh, “Gebruiken bij Javaansche Grooten,” Tijdschrift voor Neêrlands Indië, 1840, deel ii. pp. 239–243.

[252] J. Knebel, “Varia Javanica,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) pp. 34–37.

[253] F. W. Leggat, quoted by H. Ling Roth, The Natives of Sarawak and British North Borneo (London, 1896), i. 98 sq.

[254] Diodorus Siculus, iv. 39.

[255] Stanislaus Ciszewski, Künstliche Verwandtschaft bei den Südslaven (Leipsic, 1897), pp. 103 sqq. In the Middle Ages a similar form of adoption appears to have prevailed, with the curious variation that the adopting parent who simulated the act of birth was the father, not the mother. See J. Grimm, Deutsche Rechtsalterthümer, pp. 160, 464 sq.; J. J. Bachofen, Das Mutterrecht, pp. 254 sq. F. Liebrecht, however, quotes a mediaeval case in which the ceremony was performed by the adopting mother (Zur Volkskunde, p. 432).

[256] For this information I have to thank Dr. C. Hose, formerly Resident Magistrate of the Baram district, Sarawak.

[257] Rev. J. Roscoe, “The Bahima,” Journal of the R. Anthropological Institute, xxxvii. (1907) p. 104.

[258] Plutarch, Quaestiones Romanae, 5; Hesychius, s.v. Δευτερόποτμος.

[259] W. Caland, Die altindischen Todten- und Bestattungsgebräuche (Amsterdam, 1896), p. 89. Among the Hindoos of Kumaon the same custom is reported to be still observed. See Major Reade in Panjab Notes and Queries, ii. p. 74, § 452.

[260] W. S. Routledge and K. Routledge, With a Prehistoric People, the Akikuyu of British East Africa (London, 1910), pp. 151 sq. The ceremony was briefly described by me on Dr. Crawford’s authority in Totemism and Exogamy, iv. 228.

[261] As to these rites among the Akikuyu see W. S. Routledge and K. Routledge, op. cit. pp. 154 sqq.

[262] The Golden Bough, Second Edition, iii. 422 sqq.; Totemism and Exogamy, i. 44, iii. 463 sqq., 485, 487 sq., 489 sq., 505, 532, 542, 545, 546, 549.

[263] W. Caland, Altindisches Zauberritual (Amsterdam, 1900), p. 119; M. Bloomfield, Hymns of the Atharva-Veda (Oxford, 1897), pp. 358 sq. (Sacred Books of the East, vol. xlii.).

[264] W. H. Keating, Narrative of an Expedition to the Source of St. Peter’s River (London, 1825), ii. 159.

[265] Theocritus, Id. ii. 28 sq.; Virgil, Ecl. viii. 81 sq. In neither of these passages is the wax said to have been fashioned in the likeness of the beloved one, but it may have been so.

[266] As to the waxen models of the human body, or parts of it, which are still dedicated to the Virgin Mary at Kevelaer, see R. Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland (Brunswick, 1904) p. 85; and as to votive images of hearts in general, see id. pp. 127 sq.

[267] Father Lambert, in Missions Catholiques, xii. (1880) p. 41; id., Mœurs et Superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 97 sq.

[268] Plutarch, De sera numinis vindicta, 14.

[269] Th. Shaw, “The Inhabitants of the Hills near Rajamahall,” Asiatic Researches, iv. 69 (8vo edition, London, 1807).

[270] M. Bloomfield, Hymns of the Atharva-Veda (Oxford, 1897), pp. 7 sq., 263 sq.; W. Caland, Altindisches Zauberritual (Amsterdam, 1900), pp. 75 sq.

[271] Plutarch, Quaest. conviv. v. 7. 2, 8 sq.; Aelian, Nat. animalium, xvii. 13.

[272] Schol. on Aristophanes, Birds, 266; Schol. on Plato, Gorgias, p. 494 B.

[273] Alfred Newton, Dictionary of Birds (London, 1893–1896), p. 129.

[274] Pliny, Nat. Hist. xxx. 94. The Greek name for jaundice, and for this singular bird, was ikteros. The Romans called jaundice “the king’s malady” (morbus regius). See below, p. [371], note⁴.

[275] Nat. Hist. xxxvii. 170.

[276] This precious remedy was communicated to me by my colleague and friend Professor R. C. Bosanquet of Liverpool. The popular Greek name for jaundice is χρυσῆ.

[277] W. von Schulenburg, Wendische Volkssagen und Gebräuche (Leipsic, 1880), p. 223.

[278] J. Grimm, Deutsche Mythologie,⁴ ii. 981; G. Lammert, Volksmedizin und medizinischer Aberglaube in Bayern (Würzburg, 1869), p. 248.

[279] Dr. S. Weissenberg, “Krankheit und Tod bei den südrussischen Juden,” Globus, xci. (1907) p. 358.

[280] K. Freiherr von Leoprechting, Aus dem Lechrain (Munich, 1855), p. 92; A. Wuttke, Der deutsche Volksaberglaube,² p. 302, § 477.

[281] Alfred Newton, Dictionary of Birds, p. 115.

[282] Dr. J. Gengler, “Der Kreuzschnabel als Hausarzt,” Globus, xci. (1907) pp. 193 sq.; A. Wuttke, Der deutsche Volksaberglaube,² p. 117, § 164; Alois John, Sitte, Brauch und Volksglaube im deutschen Westböhmen (Prague, 1905), p. 218; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien, ii. (Leipsic, 1906) p. 231.

[283] A. Wuttke, Der deutsche Volksaberglaube,² p. 302, § 477.

[284] Gilbert White, The Natural History and Antiquities of Selborne, part ii. letter 28.

[285] M. Bloomfield, Hymns of the Atharva-Veda, pp. 31, 536 sq.; W. Caland, Altindisches Zauberritual, p. 103. In ancient Indian magic it is often prescribed that charms to heal sickness should be performed at the hour when the stars are vanishing in the sky. See W. Caland, op. cit. pp. 85, 86, 88, 96. Was this in order that the ailment might vanish with the stars?

[286] Spencer and Gillen, Northern Tribes of Central Australia (London, 1904), p. 352; id., Native Tribes of Central Australia, p. 251.

[287] F. Chapiseau, Le Folk-lore de la Beuce et du Perche (Paris, 1902), i. 172 sq.

[288] J. Perham, “Manangism in Borneo,” Journal of the Straits Branch of the Royal Asiatic Society, No. 19 (1887), p. 100; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 280.

[289] Marcellus, De medicamentis, xv. 82.

[290] Marcellus, op. cit. xxxiv. 100.

[291] Spencer and Gillen, Native Tribes of Central Australia, p. 176.

[292] Spencer and Gillen, op. cit. pp. 179 sqq.

[293] Spencer and Gillen, op. cit. pp. 184 sq.

[294] Spencer and Gillen, op. cit. pp. 193 sqq., 199 sqq., 206 sq. In the south of France and in the Pyrenees a number of caves have been found adorned with paintings or carvings of animals which have long been extinct in that region, such as the mammoth, the reindeer, and the bison. All the beasts thus represented appear to be edible, and none of them to be fierce carnivorous creatures. Hence it has been ingeniously suggested by M. S. Reinach that the intention of these works of art may have been to multiply by magic the animals so represented, just as the Central Australians seek to increase kangaroos and emus in the manner described above. He infers that the comparatively high development of prehistoric art in Europe among men of the reindeer age may have been due in large measure to the practice of sympathetic magic. See S. Reinach, “L’Art et la magie,” L’Anthropologie, xiv. (1903) pp. 257–266; id., Cultes, Myths et Religions, i. (Paris, 1905) pp. 125–136. Paintings and carvings executed in caves and on rocks by the aborigines have been described in various parts of Australia. See G. Grey, Journals of two Expeditions of Discovery (London, 1841), i. 201–206; R. Brough Smyth, The Aborigines of Victoria, i. 289–294, ii. 309; E. M. Curr, The Australian Race, ii. 476; Spencer and Gillen, Native Tribes of Central Australia, pp. 614–618; J. F. Mann, in Proceedings of the Geographical Society of Australia, i. (1885) pp. 50 sq., with illustrations; W. E. Roth, Ethnological Studies among the North-west-central Queensland Aborigines, p. 116. We may conjecture that the Hebrew prohibition to make “the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, the likeness of anything that creepeth on the ground, the likeness of any fish that is in the water under the earth” (Deuteronomy iv. 17 sq.), was primarily directed rather against magic than idolatry in the strict sense. Ezekiel speaks (viii. 10–12) of the elders of Israel offering incense to “every form of creeping things, and abominable beasts,” portrayed on the walls of their chambers. If hieroglyphs originated, as seems possible, in representations of edible animals and plants which had long been in use for the purpose of magically multiplying the species, we could readily understand why, for example, dangerous beasts of prey should be conspicuously absent from the so-called Hittite system of hieroglyphs, without being forced to have recourse to the rationalistic explanation of their absence which has been adopted by Professors G. Hirschfeld and W. M. Ramsay. See W. M. Ramsay, The Cities and Bishoprics of Phrygia, i. p. xv. On the relations of art and magic, see Y. Hirn, Origins of Art (London, 1900), pp. 278–297.

[295] Spencer and Gillen, Northern Tribes of Central Australia, pp. 291–294.

[296] Spencer and Gillen, Native Tribes of Central Australia, pp. 185 sq.

[297] Spencer and Gillen, Northern Tribes of Central Australia, p. 310.

[298] Spencer and Gillen, Northern Tribes of Central Australia, pp. 309 sq.

[299] See below, pp. [162]–164.

[300] A. W. Howitt, Native Tribes of South-East Australia (London, 1904), p. 798.

[301] Spencer and Gillen, Northern Tribes of Central Australia, pp. 287 sq.

[302] With what follows compare my article “The Origin of Circumcision,” The Independent Review, November 1904, pp. 204 sqq.; Totemism and Exogamy, iv. 181–184.

[303] F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales,” Journal of the Anthropological Institute, xiii. (1884) pp. 134 sq. Compare J. Fraser, “The Aborigines of New South Wales,” Journal and Proceedings of the Royal Society of New South Wales, xvi. (1882) pp. 229, 231; A. W. Howitt, Native Tribes of South-East Australia, pp. 451, 465.

[304] Spencer and Gillen, Native Tribes of Central Australia, pp. 507, 509 sq.

[305] Mr. Bussel in Sir G. Grey’s Journals of Two Expeditions of Discovery in North-West and Western Australia (London, 1841), ii. 330.

[306] Spencer and Gillen, Native Tribes of Central Australia, pp. 382, 461; id., Northern Tribes of Central Australia, p. 598.

[307] Spencer and Gillen, Native Tribes of Central Australia, p. 464; id., Northern Tribes of Central Australia, pp. 599 sqq.; W. E. Roth, Ethnological Studies, p. 162, § 283. In North-Western Queensland the blood may be drawn for this purpose from any healthy man, not necessarily from a kinsman.

[308] A. W. Howitt, Native Tribes of South-East Australia, p. 380.

[309] Spencer and Gillen, Native Tribes of Central Australia, pp. 461 sq.; id., Northern Tribes of Central Australia, pp. 560, 562, 598.

[310] Spencer and Gillen, Native Tribes of Central Australia, pp. 251, 463; id., Northern Tribes of Central Australia, pp. 352, 355.

[311] W. E. Roth, Ethnological Studies, p. 174, § 305.

[312] Spencer and Gillen, Native Tribes of Central Australia, pp. 250 sq. Among the northern Arunta the foreskin is buried, along with the blood, in a hole (ib. p. 268).

[313] A. W. Howitt, Native Tribes of South-East Australia, p. 667.

[314] E. Clement, “Ethnographical Notes on the Western Australian Aborigines,” Internationales Archiv für Ethnographie, xvi. (1904) p. 11. Among the western coastal tribes of the Northern Territory of South Australia the foreskin is held against the bellies of those who have been present at the operation, then it is placed in a bag which the operator wears round his neck till the wound has healed, when he throws it into the fire. See H. Basedow, Anthropological Notes on the Western Coastal Tribes of the Northern Territory of South Australia, p. 12 (printed by Hussey and Gillingham, Adelaide).

[315] B. H. Purcell, “Rites and Customs of the Australian Aborigines,” Verhandlungen der Berliner Gesellschaft für Anthropologie, p. (287) (Zeitschrift für Ethnologie, xxv. 1893). Cloniny is perhaps a misprint for Cloncurry.

[316] Spencer and Gillen, Northern Tribes of Central Australia, pp. 360 sq., 599. Compare id., Native Tribes of Central Australia, p. 257.

[317] Spencer and Gillen, Native Tribes of Central Australia, pp. 256 sq.

[318] Spencer and Gillen, Northern Tribes of Central Australia, p. 391.

[319] Lieut.-Colonel D. Collins, Account of the English Colony in New South Wales, Second Edition (London, 1804), p. 366.

[320] D. Collins, op. cit. p. 363.

[321] G. Turner, Samoa, p. 94; compare W. T. Pritchard, “Notes on certain Anthropological Matters respecting the South Sea Islanders (the Samoans),” Memoirs of the Anthropological Society of London, i. (1863–4), pp. 324–326.

[322] Spencer and Gillen, Northern Tribes of Central Australia, pp. 367, 368, 599.

[323] Spencer and Gillen, Northern Tribes of Central Australia, pp. 9, 368, 552, 553, 554 sq. See further E. Palmer, “On Plants used by the Natives of North Queensland,” Journal and Proceedings of the Royal Society of New South Wales for 1883, xvii. 101. The seeds of the splendid pink water-lily (the sacred lotus) are also eaten by the natives of North Queensland. The plant grows in lagoons on the coast. See E. Palmer, loc. cit.

[324] Spencer and Gillen, Northern Tribes of Central Australia, p. 372.

[325] Spencer and Gillen, Northern Tribes of Central Australia, pp. 353 sq. Some of the dwarf tribes of the Gaboon, who practise circumcision, place the severed foreskins in the trunks of a species of nut-tree (Kula edulis), which seems to be their totem; for the tree is said to have a certain sanctity for them, and some groups take their name from it, being called A-Kula, “the people of the nut-tree.” They eat the nuts, and have a special ceremony at the gathering of the first nuts of the season. See Mgr. Le Roy, “Les Pygmées,” Missions Catholiques, xxix. (1897) pp. 222 sq., 237.

[326] Spencer and Gillen, Northern Tribes of Central Australia, p. 341.

[327] Spencer and Gillen, Native Tribes of Central Australia, pp. 123 sqq.

[328] See above, pp. [75]–77.

[329] A. W. Howitt, Native Tribes of South-East Australia, pp. 538 sqq., 563, 564, 565, 566, 569, 571, 576, 586 sq., 588, 589, 592, 613, 616, 641, 655 sq., 675 sq.; Spencer and Gillen, Native Tribes of Central Australia, pp. 213 sq., 450 sqq.; id., Northern Tribes of Central Australia, pp. 18, 329, 588 sqq.

[330] See below, pp. [176] sq.

[331] W. Blandowski, “Personal Observations made in an Excursion towards the Central Parts of Victoria,” Transactions of the Philosophical Society of Victoria, i. (Melbourne, 1855) p. 72. Compare R. Brough Smyth, Aborigines of Victoria, i. 61; Spencer and Gillen, Native Tribes of Central Australia, pp. 453 sq.

[332] Spencer and Gillen, Native Tribes of Central Australia, pp. 452 sq.

[333] Spencer and Gillen, Northern Tribes of Central Australia, pp. 594, 596.

[334] Spencer and Gillen, Native Tribes of Central Australia, p. 451.

[335] Spencer and Gillen, Northern Tribes of Central Australia, pp. 592–594.

[336] A. C. Haddon, Head-hunters, p. 193; Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 193, 221.

[337] W. E. Roth, North Queensland Ethnography, Bulletin No. 5 (Brisbane, 1903), pp. 18, 23, §§ 68, 83. We are reminded of the old Greek saying to be born “of an oak or a rock” (Homer, Odyssey, xix. 163). See A. B. Cook, “Oak and Rock,” Classical Review, xv. (1901) pp. 322–326. In Samoa, a child sometimes received as his god for life the deity who chanced to be invoked at the moment of his birth, whether that was his father’s or his mother’s god. See G. Turner, Samoa, p. 79.

[338] See below, pp. [183] sq.

[339] Lieut.-Colonel D. Collins, Account of the English Colony of New South Wales, Second Edition (London, 1804), pp. 353, 372 sqq. The Cammeray of whom Collins speaks are no doubt the tribe now better known as the Kamilaroi. Carrahdy, which he gives as the native name for a high priest, is clearly the Kamilaroi kuradyi, “medicine-man” (W. Ridley, Kamilaroi and other Australian Languages, Sydney, 1875, p. 158).

[340] If the possession of the foreskin conferred on the possessor a like power over the person to whom it had belonged, we can readily understand why the Israelites coveted the foreskins of their enemies the Philistines (1 Samuel xviii. 25–27, 2 Samuel iii. 14). Professor H. Gunkel interprets a passage of Ezekiel (xxxii. 18–32) as contrasting the happy lot of the circumcised warrior in the under world with the misery of his uncircumcised foe in the same place, and confesses himself unable to see why circumcision should be thought to benefit the dead. See H. Gunkel, “Über die Beschneidung im alten Testament,” Archiv für Papyrusforschung, ii. (1903) p. 21. (Prof. Gunkel’s paper was pointed out to me by my friend Mr. W. Wyse.) The benefit, on the theory here suggested, was very substantial, since it allowed the dead to come to life again, the grave being a bourne from which only uncircumcised travellers fail, sooner or later, to return. But I confess that Prof. Gunkel’s explanation of the passage seems to me rather far-fetched.

[341] G. Grey, Journals of Two Expeditions of Discovery, ii. 335.

[342] See above, pp. [28] sqq.

[343] J. Dawson, Australian Aborigines, p. 62; J. F. Mann, in Proceedings of the Geographical Society of Australia, i. (1885) p. 48.

[344] E. J. Eyre, Journals of Expeditions of Discovery into Central Australia (London, 1845), ii. 345 sq.; W. E. Roth, Ethnological Studies, pp. 165 sq.; J. Mathew, Eaglehawk and Crow, p. 122; Spencer and Gillen, Native Tribes of Central Australia, p. 498; id., Northern Tribes of Central Australia, pp. 505 sqq.

[345] Spencer and Gillen, Northern Tribes of Central Australia, p. 506.

[346] Spencer and Gillen, Native Tribes of Central Australia, p. 497. Compare id., Northern Tribes of Central Australia, p. 506.

[347] Spencer and Gillen, Northern Tribes of Central Australia, pp. 552 sqq.

[348] Adonis, Attis, Osiris, Second Edition (1907), pp. 77 sqq.

[349] J. B. Purvis, Through Uganda to Mount Elgon (London, 1909), pp. 302 sq.

[350] J. H. Weeks, “Notes on some Customs of the Lower Congo People,” Folk-lore, xix. (1908) p. 422.

[351] Plato, Phaedo, 18, p. 72 E καὶ μήν, ἔφη ὁ Κέβης ὑπολαβών, καὶ κατ’ ἐκεῖνόν γε τὸν λόγον, ὦ Σώκρατες, εἰ ἀληθής ἐστιν, ὃν σὺ εἴωθας θαμὰ λέγειν, ὅτι ἡμῖν ἡ μάθησις οὐκ ἄλλο τι ἢ ἀνάμνησις τυγχάνει οὖσα, καὶ κατὰ τοῦτον ἀνάγκη που ἡμᾶς ἐν προτέρῳ τινὶ χρόνῳ μεμαθηκέναι ἂ νῦν ἀναμιμνησκόμεθα. τοῦτο δὲ ἀδύνατον, εἰ μὴ ἦν που ἡμῶν ἡ ψυχὴ πρὶν ἐν τῷδε τῷ ἀνθρωπίνῳ εἴδει γενέσθαι· ὥστε καὶ ταύτη ἀθάνατόν τι ἔοικεν ἡ ψυχὴ εἶναι. Compare Wordsworth, Ode on Intimations of Immortality:

Our birth is but a sleep and a forgetting.

[352] E. M. Gordon, Indian Folk-tales (London, 1908), p. 49.

[353] E. Thurston, Castes and Tribes of Southern India, iii. 398.

[354] R. V. Russel, in Census of India, 1901, vol. xiii. Central Provinces, p. 93.

[355] Relations des Jésuites, 1636, p. 130 (Canadian Reprint).

[356] “Greek Law and Folklore,” Classical Review, ix. (1895) pp. 247–250. For the rules themselves see H. Roehl, Inscriptiones Graecae Antiquissimae, No. 395; Dittenberger, Sylloge Inscriptionum Graecarum,² No. 877; Ch. Michel, Recueil d’inscriptions grecques, No. 398.

[357] This has been suggested by Mr. J. E. King for infant burial (Classical Review, xvii. (1903) p. 83 sq.); but we need not confine the suggestion to the case of infants.

[358] Herodotus, iv. 26; Hesychius, s.v. Γενέσια; Im. Bekker, Anecdota Graeca, i. pp. 86, 231; Isaeus, ii. 46; The Oxyrhynchus Papyri, ed. Grenfell and Hunt, part iii. (London, 1903), p. 203 εὐωχίαν ἣν ποιήσονται πλησίον τοῦ τάφου μου κατ’ ἔτος τῆ γενεθλίᾳ μου ἐφ’ ᾧ διέπειν ἀργυρίου δραχμὰς ἑκατόν. My attention was called to this subject by my friend Mr. W. Wyse, who supplied me with many of the Greek passages referred to, including the one in the Oxyrhynchus Papyri.

[359] Vitarum Scriptores Graeci, ed. A. Westermann, p. 450; Plutarch, Aratus, 53; Diogenes Laertius, Vit. Philosoph. x. 18.

[360] Spencer and Gillen, Northern Tribes of Central Australia, pp. 547 sqq.

[361] Spencer and Gillen, Native Tribes of Central Australia, pp. 473–475.

[362] Spencer and Gillen, Northern Tribes of Central Australia, p. 548.

[363] Spencer and Gillen, Native Tribes of Central Australia, pp. 207–211.

[364] Spencer and Gillen, Native Tribes of Central Australia, pp. 434 sq., 475.

[365] Spencer and Gillen, Native Tribes of Central Australia, pp. 418 sqq.

[366] “In the Alcheringa lived ancestors who, in the native mind, are so intimately associated with the animals or plants the names of which they bear that an Alcheringa man of, say, the kangaroo totem may sometimes be spoken of either as a man-kangaroo or as a kangaroo-man. The identity of the human individual is often sunk in that of the animal or plant from which he is supposed to have originated” (Spencer and Gillen, Native Tribes of Central Australia, p. 119).

[367] Franz Boas, in Sixth Report on the North-Western Tribes of Canada, p. 45 (separate reprint from the Report of the British Association for 1890).

[368] A. C. Haddon in Journal of the Anthropological Institute, xix. (1890) p. 427; Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 333, 338.

[369] A. C. Kruyt, “Het koppensnellen der Toradja’s,” Verslagen en Mededeelingen der konink. Akademie van Wetenschappen, Afdeeling Letterkunde, IV. Reeks, III. Deel (Amsterdam, 1899), pp. 203 sq. I follow the experienced Messrs. N. Adriani and A. C. Kruijt (Kruyt) in calling the natives of Central Celebes by the name of Toradjas, though that name is not used by the people themselves, but is only applied to them in a derogatory sense by the Buginese. It means no more than “inlanders.” The people are divided into a number of tribes, each with its own name, who speak for the most part one language but have no common name for themselves collectively. See Dr. N. Adriani, “Mededeelingen omtrent de Toradjas van Midden-Celebes,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) p. 221.

[370] J. W. Thomas, “De jacht op het eiland Nias,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxvi. 277.

[371] Van Schmid, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgeloovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut,” Tijdschrift voor Neêrlands Indië, 1843, dl. ii. pp. 601 sq.

[372] B. A. Hely, “Notes on Totemism, etc., among the Western Tribes,” British New Guinea, Annual Report for 1894–95, p. 56.

[373] E. Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” Cochinchine française: excursions et reconnaissances, No. 16 (Saigon, 1883), p. 157.

[374] James Macdonald, Religion and Myth (London, 1893), p. 5.

[375] A. G. Morice, “Notes, archaeological, industrial, and sociological, on the Western Dénés,” Transactions of the Canadian Institute, iv. (1892–93) p. 108; id., Au pays de l’Ours Noir: chez les sauvages de la Colombie Britannique (Paris and Lyons, 1897), p. 71.

[376] M. J. van Baarda, “Fabelen, verhalen en overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië, xlv. (1895) p. 502. As to the district of Galela in Halmahera see G. Lafond in Bulletin de la Société de Géographie (Paris), ii. série, ix. (1838) pp. 77 sqq. (where Galeta is apparently a misprint for Galela); F. S. A. de Clercq, Bijdragen tot de Kennis der Residentie Ternate (Leyden, 1890), pp. 112 sq.; W. Kükenthal, Forschungsreise in den Molukken und in Borneo (Frankfort, 1896), pp. 147 sqq.

[377] W. W. Skeat, Malay Magic, p. 300.

[378] The theory that taboo is a negative magic was first, I believe, clearly formulated by Messrs. Hubert and Mauss in their essay, “Esquisse d’une théorie générale de la magie,” L’Année Sociologique, vii. (Paris, 1904) p. 56. Compare A. van Gennep, Tabou et Totémisme à Madagascar (Paris, 1904), pp. 19 sqq. I reached the same conclusion independently and stated it in my Lectures on the Early History of the Kingship (London, 1905), pp. 52–54, a passage which I have substantially reproduced in the text. When I wrote it I was unaware that the view had been anticipated by my friends Messrs. Hubert and Mauss. See my note in Man, vi. (1906) pp. 55 sq. The view has been criticised adversely by my friend Mr. R. R. Marett (The Threshold of Religion, pp. 85 sqq.). But the difference between us seems to be mainly one of words; for I regard the supposed mysterious force, to which he gives the Melanesian name of mana, as supplying, so to say, the physical basis both of magic and of taboo, while the logical basis of both is furnished by a misapplication of the laws of the association of ideas. And with this view Mr. Marett, if I apprehend him aright, is to a certain extent in agreement (see particularly pp. 102 sq., 113 sq. of his essay). However, in deference to his criticisms I have here stated the theory in question less absolutely than I did in my Lectures. As to the supposed mysterious force which I take to underlie magic and taboo I may refer particularly to what I have said in The Golden Bough,² i. 319–322, 343. In speaking of taboo I here refer only to those taboos which are protected by magical or religious sanctions, not to those of which the sanctions are purely civil or legal; for I take civil or legal taboos to be merely a later extension of magical or religious taboos, which form the original stock of the institution. See my article “Taboo” in Encyclopaedia Britannica, Ninth Edition, vol. xxiii. pp. 16, 17.

[379] M. J. van Baarda, in Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië, xlv. (1895) p. 507.

[380] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. Part I. (1901) p. 161.

[381] R. F. Kaindl, “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) p. 273.

[382] Pliny, Nat. Hist. xxviii. 28.

[383] B. Pilsudski, “Schwangerhaft, Entbindung und Fehlgeburt bei den Bewohnern der Insel Sachalin,” Anthropos, v. (1910) p. 763.

[384] Rev. E. M. Gordon, in Journal and Proceedings of the Asiatic Society of Bengal, New Series, i. (1905) p. 185; id., Indian Folk Tales (London, 1908), pp. 82 sq.

[385] Van Schmid, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgeloovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut,” Tijdschrift voor Neêrlands Indië, 1843, dl. ii. p. 604.

[386] A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xl. (1896) pp. 262 sq.; id. ib. xliv. (1900) p. 235.

[387] C. Snouck Hurgronje, De Atjehers (Batavia and Leyden, 1893–94), i. 409; E. A. Klerks, “Geographisch en ethnographisch opstal over de landschappen Korintje, Sĕrampas en Soengai Tĕnang,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxix. (1897) p. 73; J. C. van Eerde, “Een huwelijk bij de Minangkabausche Maliers,” ib. xliv. (1901) pp. 490 sq.; M. Joustra, “Het leven, de zeden en gewoonten der Bataks,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlvi. (1902) p. 406.

[388] H. Lake and H. J. Kelsall, “The Camphor-tree and Camphor Language of Johore,” Journal of the Straits Branch of the Royal Asiatic Society, No. 26 (January 1894), p. 40; W. W. Skeat, Malay Magic, p. 213.

[389] W. H. Furness, Home-life of Borneo Head-hunters (Philadelphia, 1902), p. 169.

[390] E. Aymonier, Notes sur le Laos (Saigon, 1885), p. 269.

[391] E. Aymonier, Voyage dans le Laos (Paris, 1895–97), i. 322. As to lac and the mode of cultivating it, see id. ii. 18 sq. The superstition is less explicitly stated in the same writer’s Notes sur le Laos (Saigon, 1885), p. 110.

[392] A. Thevet, Les Singularitez de la France Antarctique, autrement nommée Amerique (Antwerp, 1558), p. 93; id., Cosmographie Universelle (Paris, 1575), ii. 970 [wrongly numbered 936] sq.

[393] Maximilian, Prinz zu Wied, Reise in das innere Nord-America, ii. 247.

[394] G. B. Grinnell, Blackfoot Lodge Tales (London, 1893), pp. 237, 238.

[395] E. Poeppig, Reise in Chile, Peru und auf dem Amazonenstrome (Leipsic, 1835–36), ii. 323.

[396] Meanwhile I may refer the reader to The Golden Bough,² ii. 353 sqq.

[397] H. F. Standing, “Malagasy fady,” Antananarivo Annual and Madagascar Magazine, vol. ii. (reprint of the second four numbers, 1881–1884) (Antananarivo, 1896), p. 261.

[398] Dudley Kidd, Savage Childhood (London, 1906), p. 48.

[399] H. Callaway, Nursery Tales, Traditions, and Histories of the Zulus, i. (Natal and London, 1868), pp. 280–282.

[400] Above, p. [116].

[401] Above, p. [117].

[402] E. Aymonier, Notes sur le Laos, pp. 25 sq.; id., Voyage dans le Laos (Paris, 1895–97), i. 62, 63.

[403] Chalmers, quoted by H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 430.

[404] E. Aymonier, “Les Tchames et leurs religions,” Revue de l’Histoire des Religions, xxiv. (1891) p. 278.

[405] Th. Hahn, Tsuni-

Goam (London, 1881), p. 77.

[406] A. C. Haddon, Head-hunters (London, 1901), p. 259.

[407] C. Leemius, De Lapponibus Finmarchiae (Copenhagen, 1767), p. 500.

[408] H. J. Holmberg, “Über die Völker des russischen Amerika,” Acta Societatis Scientiarum Fennicae, iv. (1856) p. 392.

[409] Arctic Papers for the Expedition of 1875 (published by the Royal Geographical Society), pp. 261 sq.; Report of the International Polar Expedition to Point Barrow, Alaska (Washington, 1885), p. 39.

[410] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. part i. (1901) pp. 149, 160.

[411] Roland B. Dixon, “The Northern Maidu,” Bulletin of the American Museum of Natural History, xvii. part iii. (New York, 1905) p. 193.

[412] P. Labbé, Un Bagne Russe, l’Île de Sakhaline (Paris, 1903), p. 268.

[413] W. Jochelson, “Die Jukagiren im äussersten Nordosten Asiens,” Jahresbericht der geograph. Gesellschaft von Bern, xvii. (1900) p. 14.

[414] Missions Catholiques, xiv. (1882) p. 460.

[415] W. H. I. Bleek, A Brief Account of Bushman Folklore, p. 19.

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

[417] H. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute, xxxii. (1902) pp. 318 sq.

[418] A. D’Orbigny, Voyage dans l’Amérique Méridionale, iii. part i. p. 226.

[419] I. Petroff, Report on the Population, Industries, and Resources of Alaska, p. 155.

[420] C. Lumholtz, Unknown Mexico, ii. 126 sqq.; as to the sacred cactus, which the Indians call hikuli, see id. i. 357 sqq.

[421] For this information I am indebted to Dr. C. Hose, formerly Resident Magistrate of the Baram district, Sarawak.

[422] W. H. Furness, Home-life of Borneo Head-hunters, p. 169.

[423] J. Chalmers, “Toaripi,” Journal of the Anthropological Institute, xxvii. (1898) p. 327.

[424] J. L. van Hasselt, “Eenige Aanteekeningen aangaande de Bewoners der N. Westkust van Nieuw Guinea, meer bepaaldelijk den Stam der Noefoereezen,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxii. (1889) p. 263; id., “Die Papuastämme an der Geelvinkbai,” Mitteilungen der geograph. Gesellschaft zu Jena, ix. (1891) pp. 101 sq.

[425] H. von Rosenberg, Der malayische Archipel (Leipsic, 1878), pp. 453, 462.

[426] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) p. 831.

[427] H. Geurtjens, “Le Cérémonial des Voyages aux Îles Keij,” Anthropos, v. (1910) pp. 337, 353. The girls bear the title of wat moel.

[428] J. C. E. Tromp, “De Rambai en Sebroeang Dajaks,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxv. 118.

[429] H. Ling Roth, “Low’s Natives of Borneo,” Journal of the Anthropological Institute, xxii. (1893) p. 56.

[430] W. W. Skeat, Malay Magic, p. 524.

[431] Mrs. Hewitt, “Some Sea-Dayak Tabus,” Man, viii. (1908) pp. 186 sq.

[432] Indian Antiquary, xxi. (1892) p. 120.

[433] H. O. Forbes, “On some Tribes of the Island of Timor,” Journal of the Anthropological Institute, xiii. (1884) p. 414.

[434] A. C. Kruyt, “Het koppensnellan der Toradja’s van Midden-Celebes, en zijne beteekenis,” Verslagen en Mededeelingen der konink. Akademie van Wetenschappen, Afdeeling Letterkunde, IV. Reeks, III. Deel (Amsterdam, 1899), pp. 158 sq.

[435] M. J. van Baarda, “Fabelen, verhalen en overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 507.

[436] See above, p. [120].

[437] M. J. van Baarda, l.c.

[438] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) p. 805.

[439] De Flacourt, Histoire de la Grande Isle Madagascar (Paris, 1658), pp. 97 sq. A statement of the same sort is made by the Abbé Rochon, Voyage to Madagascar and the East Indies, translated from the French (London, 1792), pp. 46 sq.

[440] John Struys, Voiages and Travels (London, 1684), p. 22. Struys may have copied from De Flacourt.

[441] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 341; H. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute, xxxii. (1902) pp. 312, 317.

[442] Riedel, op. cit. p. 377.

[443] A. B. Ellis, The Tshi-speaking Peoples of the Gold Coast, p. 226.

[444] H. P. Fitzgerald Marriott, The Secret Tribal Societies of West Africa, p. 17 (reprinted from Ars quatuor Coronatorum, the transactions of a Masonic lodge of London). The lamented Miss Mary H. Kingsley was so kind as to lend me a copy of this work.

[445] J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. No. 4 (April 1900), p. 356.

[446] S. Powers, Tribes of California (Washington, 1877), pp. 129 sq.

[447] J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), pp. 55 sq. (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. v. part i.).

[448] Sir George Scott Robertson, The Kafirs of the Hindu Kush (London, 1896), pp. 335, 621–626.

[449] Antonio Caulin, Historia Coro-graphica natural y evangelica dela Nueva Andalucia de Cumana, Guayana y Vertientes del Rio Orinoco (1779), p. 97.

[450] Father Guis, “Les Canaques, ce qu’ils font, ce qu’ils disent,” Missions Catholiques, xxx. (1898) p. 29; A. C. Haddon, Head-hunters, p. 257.

[451] J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow, 1902), pp. 21 sq.

[452] Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, p. 122.

[453] Aug. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 218, § 36.

[454] A. L. van Hasselt, Volksbeschrijving van Midden-Sumatra (Leyden, 1882), p. 323; J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxix. (1890) p. 64.

[455] E. J. Payne, History of the New World called America, i. (Oxford, 1892) p. 421. Compare Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l’Amérique-Centrale, i. 518 sq.

[456] W. W. Skeat, Malay Magic, p. 217.

[457] A. L. van Hasselt, “Nota betreffende de rijstcultuur in de Residentie Tapanoeli,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxvi. (1893) p. 529.

[458] This I learned from Mr. Hardy in conversation. See also his letter in Folklore, viii. (1897) p. 11.

[459] Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, p. 133. Compare F. J. Wiedemann, Aus dem inneren und äusseren Leben der Ehsten, p. 447.

[460] R. F. Kaindl, “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) p. 276.

[461] F. Tetzner, “Die Kuren in Ostpreussen,” Globus, lxxv. (1899) p. 148.

[462] F. Panzer, Beitrag zur deutschen Mythologie, ii. p. 207, § 362; Bavaria, Landes- und Volkskunde des Königreichs Bayern, ii. 297, iii. 343.

[463] H. F. Standing, “Malagasy fady,” Antananarivo Annual and Madagascar Magazine, vol. ii. (reprint of the second four numbers, 1881–1884) (Antananarivo, 1896), p. 257.

[464] Ch. Beauquier, Les Mois en Franche-Comté (Paris, 1900), p. 30.

[465] L. F. Sauvé, Le Folk-lore des Hautes-Vosges (Paris, 1889), p. 142.

[466] L. F. Sauvé, op. cit. pp. 17 sq.

[467] E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, p. 499; A. Heinrich, Agrarische Sitten und Gebräuche unter den Sachsen Siebenbürgens (Hermannstadt, 1880), p. 11.

[468] E. H. Meyer, Badisches Volksleben im neunzehnten Jahrhundert (Strasburg, 1900), pp. 421 sq.

[469] A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, p. 445, § 354; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 95, § 664; A. Peter, Volksthümliches aus österreichisch-Schlesien, ii. 266; Von Reinsberg-Düringsfeld, Fest-Kalender aus Böhmen, p. 49; E. Sommer, Sagen, Märchen und Gebräuche aus Sachsen und Thüringen, p. 148; O. Knoop, Volkssagen, Erzählungen, Aberglauben, Gebräuche und Märchen aus dem östlichen Hinterpommern, p. 176; A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen, p. 191, § 13; J. F. L. Woeste, Volksüberlieferungen in der Grafschaft Mark, p. 56, § 24; Bavaria, Landes- und Volkskunde des Königreichs Bayern, ii. 298, iv. 2, pp. 379, 382; A. Heinrich, Agrarische Sitten und Gebräuche unter den Sachsen Siebenbürgens, pp. 11 sq.; W. von Schulenberg, Wendische Volkssagen und Gebräuche aus dem Spreewald, p. 252; J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Überlieferungen im Voigtlande, pp. 368 sq.; Die gestriegelte Rockenphilosophie (Chemnitz, 1759), p. 103; M. Toeppen, Aberglauben aus Masuren,² p. 68; A. Wuttke, Der deutsche Volksaberglaube,² p. 396, § 657; U. Jahn, Die deutsche Opfergebräuche bei Ackerbau und Viehzucht, pp. 194 sq.; R. Wuttke, Sächsische Volkskunde² (Dresden, 1901), p. 370; E. Hoffmann-Krayer, “Fruchtbarkeitsriten im schweizerischen Volksbrauch,” Schweizerisches Archiv für Volkskunde, xi. (1907) p. 260. According to one account, in leaping from the table you should hold in your hand a long bag containing flax seed (Woeste, l.c.). The dancing or leaping is often done specially by girls or women (Kuhn und Schwartz, Grohmann, Witzschel, Heinrich, ll.cc.). Sometimes the women dance in the sunlight (Die gestriegelte Rockenphilosophie, l.c.); but in Voigtland the leap from the table should be made by the housewife naked and at midnight on Shrove Tuesday (Köhler, l.c.). On Walpurgis Night the leap is made over an alder branch stuck at the edge of the flax field (Sommer, l.c.).

[470] E. Lemke, Volksthümliches in Ostpreussen, pp. 8–12; M. Toeppen, l.c.

[471] O. Hartung, “Zur Volkskunde aus Anhalt,” Zeitschrift des Vereins für Volkskunde, vii. (1897) pp. 149 sq.

[472] G. F. Abbott, Macedonian Folklore (Cambridge, 1903), p. 122.

[473] W. W. Skeat, Malay Magic, p. 248.

[474] J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxix. (1890) p. 67.

[475] Dudley Kidd, Savage Childhood (London, 1906), p. 291.

[476] Eijūb Abēla, “Beiträge zur Kenntniss abergläubischer Gebräuche in Syrien,” Zeitschrift des deutschen Palaestina-Vereins, vii. (1884) p. 112, § 202. Compare L’Abbé B. Chémali, “Naissance et premier âge au Liban,” Anthropos, v. (1910) pp. 734, 735.

[477] Quoted by D. Chwolsohn, Die Ssabier und der Ssabismus (St. Petersburg, 1856), ii. 469.

[478] W. Mannhardt (Baumkultus, p. 419) promised in a later investigation to prove that it was an ancient custom at harvest or in spring to load or pelt trees and plants, as well as the representatives of the spirit of vegetation, with stones, in order thereby to express the weight of fruit which was expected. This promise, so far as I know, he did not live to fulfil. Compare, however, his Mythologische Forschungen, p. 324.

[479] E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, pp. 249 sq. The placing of the stone on the tree is described as a punishment, but this is probably a misunderstanding.

[480] G. Pitrè, Usi e costumi, credenze et pregiudizi del popolo siciliano, iii. (Palermo, 1889) pp. 113 sq.

[481] Bavaria, Landes- und Volkskunde des Königreichs Bayern, ii. 299; T. Vernaleken, Mythen und Bräuche des Volkes in Österreich, p. 315. On the other hand, in some parts of north-west New Guinea a woman with child may not plant, or the crop would be eaten up by pigs; and she may not climb a tree in the rice-field, or the crop would fail. See J. L. van Hasselt, “Enige aanteekeningen aangaande de Bewoners der N. Westkust van Nieuw Guinea,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxii. (1889) p. 264; id., “Die Papuastämme an der Geelvinkbai,” Mitteilungen der Geographischen Gesellschaft zu Jena, ix. (1891) p. 102. Similarly the Galelareese say that a pregnant woman must not sweep under a shaddock tree, or knock the fruit from the bough, else it will taste sour instead of sweet. See M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 457.

[482] J. V. Grohman, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 143, § 1053.

[483] E. Hoffmann-Krayer, “Fruchtbarkeitsriten im schweizerischen Volksbrauch,” Schweizerisches Archiv für Volkskunde, xi. (1907) p. 263.

[484] G. F. Abbott, Macedonia Folklore, p. 122.

[485] Census of India, 1901, vol. iii. p. 206.

[486] Dittenberger, Sylloge Inscriptionum Graecarum,² No. 615, line 17 ὑπὲρ καρποῦ Δήμητρι ὗν ἐγκύμονα πρωτοτόκον; compare id., No. 616, line 61 sq., No. 617, line 3; Ovid, Fasti, iv. 633 sq.; Macrobius, Saturn. i. 12. 20; Arnobius, Adversus nationes, iv. 22.

[487] J. Gumilla, Histoire naturelle, civile et géographique de l’Orénoque (Avignon, 1758), iii. 184.

[488] R. Southey, History of Brazil, i.² (London, 1822) p. 253.

[489] F. Blumentritt, “Sitten und Bräuche der Ilocanen,” Globus, xlviii. No. 12, p. 202.

[490] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 489.

[491] Rev. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 38.

[492] B. Guttmann, “Trauer und Begräbnissitten der Wadschagga,” Globus, lxxxix. (1906) p. 200.

[493] J. G. Frazer, “On certain Burial Customs as illustrative of the Primitive Theory of the Soul,” Journal of the Anthropological Institute, xv. (1886) pp. 69 sq.

[494] As to negative magic or taboo, see above, pp. [111] sqq.

[495] M. J. van Baarda, op. cit. p. 488.

[496] M. J. van Baarda, op. cit. pp. 496 sq.

[497] Bavaria, Landes- und Volkskunde des Königreichs Bayern, ii. 299.

[498] “Lettre du curé de Santiago Tepehuacan,” Bulletin de la Société de Géographie (Paris), IIme Série, ii. (1834) pp. 181 sq., 183.

[499] E. Modigliani, Un Viaggio a Nias (Milan, 1890), p. 590.

[500] Damien Grangeon, “Les Cham et leurs superstitions,” Missions Catholiques, xxviii. (1896) p. 83.

[501] J. Mooney, “Myths of the Cherokee,” Nineteenth Annual Report of the Bureau of American Ethnology (Washington, 1900), pt. i. pp. 425–427; compare id., “Sacred Formulas of the Cherokees,” Seventh Annual Report of the Bureau of Ethnology (Washington, 1891), p. 329.

[502] H. Geurtjens, “Le Cérémonial des voyages aux Îles Keij,” Anthropos, v. (1910) p. 352.

[503] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezan,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) pp. 466, 468.

[504] M. J. van Baarda, op. cit. p. 467.

[505] R. Southey, History of Brazil, ii. (London, 1817) p. 37.

[506] H. Oldenberg, Die Religion des Veda, p. 505; M. Bloomfield, Hymns of the Atharva-Veda, p. 240; W. Caland, Altindisches Zauberritual, p. 37.

[507] Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 25 (separate reprint from the Report of the British Association for 1890).

[508] Spencer and Gillen, Northern Tribes of Central Australia, pp. 624 sq.

[509] J. Habbema, “Bijgeloof in de Praenger-Regentschappen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, li. (1900) p. 113.

[510] D. Louwerier, “Bijgeloovige gebruiken, die door de Javanen worden in acht genomen bij het bouwen hunner huizen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlviii. (1904) pp. 380 sq.

[511] J. Mooney, “Sacred Formulas of the Cherokees,” Seventh Annual Report of the Bureau of Ethnology (Washington, 1891), p. 389.

[512] Spencer and Gillen, Native Tribes of Central Australia, p. 552.

[513] Spencer and Gillen, op. cit. p. 550.

[514] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 462.

[515] F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 146.

[516] J. Knebel, “Amulettes javanaises,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xl. (1898) p. 506.

[517] North Indian Notes and Queries, ii. 215, No. 760; W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 261.

[518] P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), p. 22.

[519] R. F. Kaindl, “Zauberglaube bei den Rutenen,” Globus, lxi. (1892) p. 282.

[520] B. de Sahagun, Histoire générale des choses de la Nouvelle-Espagne (Paris, 1880), bk. iv. ch. 31, pp. 274 sq.; E. Seler, Altmexikanische Studien, ii. (Berlin, 1899) pp. 51 sq. (Veröffentlichungen aus dem königlichen Museum für Völkerkunde, vi.).

[521] J. Brand, Popular Antiquities of Great Britain, iii. 278 sq. (Bohn’s ed.).

[522] W. Henderson, Folklore of the Northern Counties of England, pp. 239 sqq.; J. W. Wolf, Niederländische Sagen (Leipsic, 1843), pp. 363–365.

[523] L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, i. 100 sq. § 141; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 106 § 758, p. 205 § 1421; A. Wuttke, Der deutsche Volksaberglaube,² pp. 126 sq. § 184; A. Gittée, De hand en de vingeren in het volksgeloof, pp. 31 sqq. Compare Tettau und Temme, Volkssagen Ostpreussens, Litthauens und Westpreussens, p. 266.

[524] Aelian, Nat. Anim. i. 38.

[525] F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 140. The custom of placing coins on the eyes of a corpse to prevent them from opening is not uncommon. Its observance in England is attested by the experienced Mrs. Gamp:—“When Gamp was summonsed to his long home, and I see him a-lying in Guy’s Hospital with a penny piece on each eye, and his wooden leg under his left arm, I thought I should have fainted away. But I bore up” (C. Dickens, Martin Chuzzlewit, ch. xix.).

[526] G. B. Grinnell, Blackfoot Lodge Tales, p. 238.

[527] C. Lumholtz, Unknown Mexico, i. 284.

[528] Father Lambert, in Missions Catholiques, xi. (1879) p. 43; id., Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 30 sq.

[529] Hesiod, Works and Days, 750 sqq. But the lines are not free from ambiguity. See F. A. Paley’s note on the passage.

[530] E. Doutté, Magie et religion dans l’Afrique du Nord (Algiers, 1908), pp. 302 sq.

[531] J. Campbell, Travels in South Africa, Second Journey (London, 1822), ii. 206; Barnabas Shaw, Memorials of South Africa (London, 1840), p. 66.

[532] E. Casalis, The Basutos, pp. 271 sq.

[533] E. Casalis, op. cit. p. 272.

[534] Rev. James Macdonald, “Manners, Customs, Religions, and Superstitions of South African Tribes,” Journal of the Anthropological Institute, xx. (1891) p. 132.

[535] A. Leared, Morocco and the Moors (London, 1876), p. 272.

[536] Ph. Paulitschke, Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl (Berlin, 1896), p. 27.

[537] M. Merker, Rechtsverhältnisse und Sitten der Wadschagga (Gotha, 1902), p. 21 (Petermanns Mitteilungen, Ergänzungsheft, No. 138).

[538] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. pt. i. (1901) p. 160.

[539] H. Oldenberg, Die Religion des Veda, p. 505.

[540] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 484.

[541] H. Geurtjens, “Le Cérémonial des voyages aux Iles Keij,” Anthropos, v. (1910) p. 352.

[542] H. A. Junod, Les Ba-ronga (Neuchâtel, 1898), pp. 472 sq.

[543] E. Doutté, Magie et religion dans l’Afrique du Nord (Algiers, 1908), pp. 244 sq.

[544] Journal of American Folk-lore, xvii. (1904) p. 293, referring to Hesketh Pritchard, Through the Heart of Patagonia (London, 1902).

[545] Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 25 (separate reprint from Report of the British Association for 1890).

[546] B. A. Hely, “Notes on Totemism, etc., among the Western Tribes,” British New Guinea: Annual Report for 1894–95, p. 56.

[547] H. A. Junod, Les Ba-ronga (Neuchâtel, 1898), p. 472.

[548] A. Jaussen, Coutumes arabes au pays de Moab (Paris, 1908), p. 29.

[549] E. Poeppig, Reise in Chile, Peru und auf dem Amazonenstrome, ii. 323.

[550] A. Thevet, Cosmographie universelle (Paris, 1575), ii. 946 (980).

[551] A. Jaussen, “Coutumes arabes,” Revue Biblique, April 1903, p. 245; id., Coutumes arabes au pays de Moab, p. 36.

[552] F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 147.

[553] Spencer and Gillen, Native Tribes of Central Australia, pp. 545 sq.

[554] Ibid. pp. 494 sq.

[555] Spencer and Gillen, Northern Tribes of Central Australia, p. 344.

[556] Aelian, Nat. Anim. i. 42, 43, and 48.

[557] C. Lumholtz, Unknown Mexico, ii. 234.

[558] C. Lumholtz, op. cit. i. 290.

[559] J. Mooney, “Myths of the Cherokee,” Nineteenth Annual Report of the Bureau of American Ethnology (Washington, 1900), part i. pp. 262, 284, 285, 306, 308.

[560] Id., ib. p. 262.

[561] Id., ib. p. 285.

[562] Id., ib. p. 266.

[563] Id., ib. p. 309.

[564] Id., ib. p. 309.

[565] J. Crevaux, Voyages dans l’Amérique du Sud (Paris, 1883), pp. 159 sq.

[566] J. Mooney, op. cit. p. 308.

[567] Scholiast on Plato, Theaetetus, p. 160 A.

[568] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 483.

[569] M. J. van Baarda, op. cit. p. 534.

[570] E. Chavannes, Documents sur les Tou-Kiue (Turcs) Occidentaux (St. Petersburg, 1903), p. 134.

[571] Aelian, Nat. anim. i. 38.

[572] A. Jaussen, Coutumes arabes au pays de Moab, p. 35.

[573] J. Dos Santos, Eastern Ethiopia, book i. ch. 20 (G. McCall Theal, Records of South-Eastern Africa, vii. 224).

[574] One of these shells is exhibited in the Anthropological Museum at Berlin, with a label explaining its use. I do not know to what species it belongs. It appeared to me to be of a sort which may often be seen on mantelpieces in England.

[575] M. J. van Baarda, op. cit. p. 468.

[576] The king was Iphiclus; the wise man was Melampus. See Apollodorus, i. 9. 12; Eustathius on Homer, Od. xi. 292; Schol. on Theocritus, iii. 43. The way in which the king’s impotence was caused by the knife is clearly indicated by the scholiast, on Theocritus: συνέβη ἐπενεγκεῖν αὐτὴν [scil. τὴν μάχαιραν] τοῖς μορίοις τοῦ παιδός. In this scholium we must correct ἐκτέμνοντι . . . δένδρον into ἐκτέμνοντι . . . ζῷα. Eustathius (l.c.) quotes the scholium in this latter form. The animals were rams, according to Apollodorus.

[577] A. C. Kruijt, “Het ijzer in Midden-Celebes,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, liii. (1901) pp. 157 sq., 159.

[578] A. W. Nieuwenhuis, Quer durch Borneo, ii. (Leyden, 1907) p. 173.

[579] Grihya-Sûtras, translated by H. Oldenberg, part ii. p. 146.

[580] Grihya-Sûtras, translated by H. Oldenberg, part i. pp. 168, 282 sq., part ii. p. 188 (Sacred Books of the East, vols. xxix. and xxx.). Compare Sonnerat, Voyage aux Indes Orientales (Paris, 1782), ii. 81; E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), p. 1. So among the Kookies of Northern Cachar in India the young couple at marriage place each a foot on a large stone in the middle of the village. See Lieut. R. Stewart, “Notes on Northern Cachar,” Journal of the Asiatic Society of Bengal, xxiv. (1855) pp. 620 sq. In the old ruined church of Balquhidder in Perthshire there is an ancient gravestone on which people used to stand barefoot at marriages and baptisms. See The Folk-lore Journal, vi. (1888) p. 271.

[581] Father Abinal, “Astrologie Malgache,” Missions Catholiques, xi. (1879) p. 482.

[582] The First Nine Books of the Danish History of Saxo Grammaticus, translated by O. Elton (London, 1894), p. 16. The original runs thus: Lecturi regem veteres affixis humo saxis insistere suffragiaque promere consueverant, subjectorum lapidum firmitate facti constantiam ominaturi (Historia Danica, lib. i. p. 22, ed. P. E. Müller).

[583] Aristotle, Constitution of Athens, 7 and 55; Plutarch, Solon, 25; Pollux, viii. 86.

[584] Martin, “Description of the Western Islands of Scotland,” in Pinkerton’s Voyages and Travels, iii. 657.

[585] Martin, op. cit. p. 646.

[586] Martin, op. cit. pp. 627 sq.

[587] W. Munzinger, Sitten und Recht der Bogos (Winterthur, 1859), pp. 33 sq. For an Indian example of swearing on a stone see J. Eliot, “Observations on the Inhabitants of the Garrow Hills,” Asiatick Researches, iii. 30 sq. (8vo ed.). On the custom see further my article, “Folk-lore in the Old Testament,” in Anthropological Essays presented to E. B. Tylor (Oxford, 1907), pp. 131 sqq.

[588] Pausanias, iii. 22. 1; compare id. ii. 31. 4.

[589] Ptolemaeus, Nova Historia, in Photius, Bibliotheca, p. 153, ed. I. Bekker; id. in Mythographi Graeci, ed. A. Westermann, p. 198.

[590] Spencer and Gillen, Northern Tribes of Central Australia, pp. 253 sq.

[591] Spencer and Gillen, op. cit. p. 472.

[592] P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), pp. 15, 16, 25

[593] Father Lambert, in Missions Catholiques, xii. (1880) pp. 273, 287, xxv. (1893) pp. 104–106, 116–118; id., Mœurs et Superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 217, 218, 222, 292–304. Compare Glaumont, “Usages, mœurs et coutumes des Néo-Calédoniens,” Revue d’Ethnographie, vii. (1889) pp. 114 sq. (whose account of the stones is borrowed from Father Lambert).

[594] R. H. Codrington, The Melanesians (Oxford, 1891), pp. 181–185.

[595] W. Ridgeway, The Early Age of Greece (Cambridge, 1901), i. 330 sq.; id., “The Origin of Jewellery,” Report of the British Association for 1903 (meeting at Southport), pp. 815 sq.

[596] Orphica: Lithica, 230 sqq., ed. G. Hermann. Pliny mentions (Nat. Hist. xxxvii. 192) a white tree-stone (“dendritis alba”) which, if buried under a tree that was being felled, would prevent the woodman’s axe from being blunted.

[597] Orphica: Lithica, 189 sqq.; compare Pliny, Nat. Hist. xxxvii. 162.

[598] W. Ridgeway, The Early Age of Greece, i. 330.

[599] J. G. von Hahn, Albanesische Studien, i. 158.

[600] K. Freiherr von Leoprechting, Aus dem Lechrain (Munich, 1855), p. 92.

[601] Orphica: Lithica, 335 sqq. This was perhaps the “dragon-stone” which was supposed to confer extraordinary sharpness of vision on its owner. See Ptolemaeus Hephaestionis, Nov. Hist. v. p. 150, in Photius, Bibliotheca, ed. I. Bekker, p. 192 of A. Westermann’s Mythographi Graeci.

[602] Pliny, Nat. Hist. xxxvii. 124.

[603] Orphica: Lithica, 320 sq.

[604] J. G. von Hahn, Albanesische Studien, i. 158. On the magic of precious stones see also E. Doutté, Magie et religion dans l’Afrique du Nord, pp. 82 sqq.

[605] Adonis, Attis, Osiris, Second Edition, pp. 361 sqq., 369 sqq.

[606] E. Doutté, Magie et religion dans l’Afrique du Nord, pp. 131 sq.

[607] The Grihya-Sûtras, translated by H. Oldenberg, part i. pp. 43, 285 sq., part ii. pp. 47 sq., 193 sqq. (Sacred Books of the East, vols. xxix. and xxx.). In the last passage the address to the star is fuller and more explicit. A part of it runs thus:—“He who knows thee (the polar star) as the firm, immovable Brahman with its children and with its grandchildren, with such a man children and grandchildren will firmly dwell, servants and pupils, garments and woollen blankets, bronze and gold, wives and kings, food, safety, long life, glory, renown, splendour, strength, holy lustre, and the enjoyment of food. May all these things firmly and immovably dwell with me!”

[608] P. Sébillot, Légendes, croyances et superstitions de la mer (Paris, 1886), i. 136.

[609] P. Sébillot, op. cit. i. 135.

[610] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 499.

[611] Pliny, Nat. Hist. ix. 42.

[612] Ibid. ii. 220.

[613] Philostratus, Vit. Apollon. v. 2.

[614] P. Sébillot, Légendes, croyances et superstitions de la mer, i. 132.

[615] P. Sébillot, op. cit. i. 129–132; M. E. James in Folklore, ix. (1898) p. 189.

[616] Dickens, David Copperfield, chap. xxx.

[617] W. Henderson, Folklore of the Northern Counties of England (London, 1879), p. 58.

[618] Henry V. Act ii. Scene 3.

[619] Rev. C. Harrison, “Religion and Family among the Haidas,” Journal of the Anthropological Institute, xxi. (1892) pp. 17 sq.

[620] C. Martin, “Über die Eingeborenen von Chiloe,” Zeitschrift für Ethnologie, ix. (1877) p. 179.

[621] A. W. Howitt, Native Tribes of South-East Australia, p. 465.

[622] J. J. M. de Groot, The Religious System of China, i. 60–63. Among the hairpins provided for a woman’s burial is almost always one which is adorned with small silver figures of a stag, a tortoise, a peach, and a crane. These being emblems of longevity, it is supposed that the pin which is decorated with them will absorb some of their life-giving power and communicate it to the woman in whose hair it is ultimately to be fastened. See De Groot, op. cit. i. 55–57.

[623] J. J. M. de Groot, op. cit. iii. 977.

[624] J. J. M. de Groot, op. cit. iii. 1043 sq.

[625] Mission Pavie, Indo-Chine, 1879–1895, Géographie et voyages, i. (Paris, 1901) pp. 35–37. The kind of optical illusion which this mock execution was intended to expiate is probably caused by a mist or exhalation rising from damp ground.

[626] N. Adriani en A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlii. (1898) p. 524.

[627] J. Mooney, “Sacred Formulas of the Cherokees,” Seventh Annual Report of the Bureau of Ethnology (Washington, 1891), p. 352; id. in Nineteenth Annual Report, etc., part i. (Washington, 1900) p. 295.

[628] Relations des Jésuites, 1642, pp. 86 sq. (Canadian reprint).

[629] W. Ellis, History of Madagascar, i. 454 sqq.; Father Abinal, “Astrologie Malgache,” Missions Catholiques, xi. (1879) pp. 432–434, 481–483. Compare J. B. Piolet, Madagascar et les Hovas (Paris, 1895), pp. 72 sq.

[630] The principles of contagious magic are lucidly stated and copiously illustrated by Mr. E. S. Hartland in the second volume of his Legend of Perseus (London, 1895).

[631] Meantime I may refer the reader to The Golden Bough, Second Edition, i. 367 sqq.

[632] R. Parkinson, Dreissig Jähre in der Südsee (Stuttgart, 1907), pp. 118 sq.

[633] As to the diffusion of this custom in Australia see above, p. [97].

[634] See pp. [97] sqq.

[635] F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales,” Journal of the Anthropological Institute, xiii. (1884) p. 128. For the practice of some Victorian tribes see above, p. [98].

[636] A. W. Howitt, in Journal of the Anthropological Institute, xiii. (1884) pp. 456 sq.; id., Native Tribes of South-East Australia, p. 561.

[637] A. W. Howitt, in Journal of the Anthropological Institute, xvi. (1887) p. 55, xx. (1891) p. 81; id., Native Tribes of South-East Australia, pp. 561 sq.

[638] A. W. Howitt, in Journal of the Anthropological Institute, xx. (1891) pp. 80 sq.; id., Native Tribes of South-East Australia, pp. 655 sq.

[639] Father Porte, “Les Reminiscences d’un missionnaire du Basutoland,” Missions Catholiques, xxviii. (1896) p. 312.

[640] Charlotte Latham, “West Sussex Superstitions lingering in 1868,” Folklore Record, i. (1878) p. 44.

[641] A. Wuttke, Der deutsche Volksaberglaube,² p. 330, § 526; F. Panzer, Beitrag zur deutschen Mythologie, ii. 307; E. Krause, in Zeitschrift für Ethnologie, xv. (1883) p. 79; J. Vonbun, Volkssagen aus Vorarlberg, p. 67; J. W. Wolf, Beiträge zur deutschen Mythologie, i. p. 208, §§ 37, 39; G. Lammert, Volksmedizin und medizinischer Aberglaube in Bayern, p. 128; H. Prahn, “Glaube und Brauch in der Mark Brandenburg,” Zeitschrift des Vereins für Volkskunde, i. (1891) p. 193; H. Raff, “Aberglaube in Bayern,” ibid. viii. (1898) p. 400; R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 213. Compare J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 169, § 1197.

[642] F. S. Krauss, Sitte und Brauch der Südslaven, p. 546.

[643] S. Weissenberg, “Kinderfreud und -leid bei den südrussischen Juden,” Globus, lxxxiii. (1903) p. 317.

[644] W. Wyatt Gill, Jottings from the Pacific, pp. 222 sq. On the use of roof-thatch in superstitious ceremonies see W. Caland, Altindisches Zauberritual, pp. 82 n.² 182 sq. In the present case the virtue of the thatch clearly depends on its harbouring rats. Some Dravidian tribes forbid a menstruous woman to touch the house-thatch (W. Crooke, Popular Religion and Folklore of Northern India, Westminster, 1896, i. 269).

[645] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 176.

[646] Riedel, op. cit. p. 75.

[647] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) p. 822.

[648] F. Blumentritt, “Sitten und Bräuche der Ilocanen,” Globus, xlviii. No. 12, p. 200.

[649] B. de Sahagun, Histoire générale des choses de la Nouvelle Espagne, pp. 316 sq.

[650] E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, p. 510, § 415.

[651] J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 111, § 822.

[652] A. A. Perera, “Glimpses of Cinghalese Social Life,” Indian Antiquary, xxxii. (1903) p. 435.

[653] J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, pp. 55 at top, p. 111, § 825. Mr. A. P. Goudy kindly translated the Czech words for me.

[654] E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin,” Zeitschrift für Ethnologie, xv. (1883) p. 84.

[655] J. Dawson, Australian Aborigines, p. 39.

[656] J. Mooney, “Myths of the Cherokee,” Nineteenth Annual Report of the Bureau of American Ethnology (Washington, 1900), part i. p. 266.

[657] G. F. Abbott, Macedonian Folklore (Cambridge, 1903), p. 20.

[658] 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. 308.

[659] J. V. Grohmann, op. cit. p. 111, § 823; A. Wuttke, Der deutsche Volksaberglaube,² p. 330, § 527.

[660] Spencer and Gillen, Northern Tribes of Central Australia, p. 593.

[661] Rasmussen, Additamenta ad historiam Arabum ante Islamismum, p. 64.

[662] L’Abbé B. Chémali, “Naissance et premier âge au Liban,” Anthropos, v. (1910) p. 745.

[663] M. Abeghian, Der armenische Volksglaube (Leipsic, 1899), p. 68.

[664] R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants² (London, 1870), p. 184.

[665] Elsdon Best, quoted by W. H. Goldie, “Maori Medical Lore,” Transactions and Proceedings of the New Zealand Institute, xxxvii. (1904) pp. 94 sq.

[666] George Bennett, Wanderings in New South Wales, Batavia, Pedir Coast, Singapore and China (London, 1834), i. 128, note*. As to fenua or whenua in the sense of “placenta” and “land,” see E. Tregear, Maori-Polynesian Comparative Dictionary (Wellington, N.Z., 1891), pp. 620 sq.

[667] E. J. Eyre, Journals of Expeditions of Discovery into Central Australia, ii. 323.

[668] G. F. Moore, Descriptive Vocabulary of the Language in Common Use amongst the Aborigines of Western Australia, p. 9 (published along with the author’s Diary of Ten Years’ Eventful Life of an Early Settler in Western Australia, London, 1884, but paged separately).

[669] Spencer and Gillen, Native Tribes of Central Australia, p. 467.

[670] Spencer and Gillen, Northern Tribes of Central Australia, p. 607.

[671] Spencer and Gillen, op. cit. p. 608. The writers add that the child has no special connexion with the tree in after years. We may suspect that such a connexion did exist in former times.

[672] W. E. Roth, North Queensland Ethnography, Bulletin No. 5 (Brisbane, 1903), p. 18. As to the mode of determining where the soul of the child has dwelt since its last incarnation, see above, pp. [99] sq.

[673] K. Vetter, in Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel, 1897, pp. 92; M. Krieger, Neu-Guinea, p. 165.

[674] The Rev. Lorimer Fison, in a letter to me dated May 29, 1901.

[675] Dr. Hahl, “Mittheilungen über Sitten und rechtliche Verhältnisse auf Ponape,” Ethnologisches Notizblatt, ii. (Berlin, 1901) p. 10.

[676] R. Parkinson, “Beiträge zur Ethnologie der Gilbertinsulaner,” Internationales Archiv für Ethnographie, ii. (1889) p. 35. In these islands the children of well-to-do parents are always adopted by other people as soon as they are weaned. See ib. p. 33.

[677] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 461.

[678] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) pp. 816 sq. Compare J. G. F. Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, p. 236.

[679] J. G. F. Riedel, op. cit. p. 354.

[680] Riedel, op. cit. p. 303.

[681] Riedel, op. cit. p. 208.

[682] Riedel, op. cit. pp. 23, 135, 236, 328, 391, 417, 449, 468.

[683] Riedel, op. cit. p. 135.

[684] Riedel, op. cit. p. 391.

[685] Van Schmidt, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, etc., der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut,” etc., Tijdschrift voor Neêrlands Indië, Batavia, 1843, dl. ii. pp. 523–526. The customs and beliefs on this subject in the adjoining island of Amboyna seem to be identical. See J. G. F. Riedel, op. cit. pp. 73 sq. According to Riedel, if the pot with the afterbirth does not sink in the water, it is a sign that the wife has been unfaithful.

[686] Riedel, op. cit. p. 326.

[687] N. Adriani and A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlii. (1898) pp. 434 sq. In Parigi after a birth the kindspek (?) is wrapt in a leaf and hung in a tree at some distance from the house. For the people think that if it were burned, the child would die (ibid. p. 434).

[688] N. Adriani and A. C. Kruijt, “Van Posso naar Mori,” Mededeelingen van wege het Nederl. Zendelinggenootschap, xliv. (1900) pp. 161 sq.

[689] A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” ibid. p. 218.

[690] Id., ib. p. 236.

[691] B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes (The Hague, 1875), pp. 57–60.

[692] G. Heijmering, “Zeden en gewoonten op het eiland Timor,” Tijdschrift voor Neêrland’s Indië, 1845, pp. 279 sq.

[693] J. H. Letteboer, “Eenige aanteekeningen omtrent de gebruiken bij zwangerschap en geboorte onder de Savuneezen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlvi. (1902) p. 47.

[694] G. Heijmering, “Zeden en gewoonten op het eiland Rottie,” Tijdschrift voor Neêrlands Indië, 1843, dl. ii. pp. 637 sq.

[695] J. G. F. Riedel, The Island of Flores, p. 7 (reprinted from the Revue Coloniale Internationale).

[696] Julius Jacobs, Eenigen tijd onder de Baliërs (Batavia, 1883), p. 9.

[697] C. F. Winter, “Instellingen, gewoonten en gebruiken der Javanen te Soerakarta,” Tijdschrift voor Neêrlands Indië, 1843, dl. i. pp. 695 sq.; P. J. Veth, Java, i. (Haarlem, 1875) pp. 639 sq.; C. Poensen, “Iets over de kleeding der Javanen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xx. (1876) p. 281.

[698] D. Louwerier, “Bijgeloovige gebruiken, die door de Javanen worden in acht genomen bij de verzorging en opvoeding bunner kinderen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlix. (1905) pp. 254 sq.

[699] P. J. Veth, Java, i. 231.

[700] H. Ris, “De onderafdeeling klein Mandailing Oeloe en Pahantan en hare Bevolking met uitzondering van de Oeloes,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvi. (1896) p. 504.

[701] A. L. Heyting, “Beschrijving der onderafdeeling Groot Mandeling en Batang-Natal,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, xiv. (1897), p. 292.

[702] J. C. van Eerde, “Een huwelijk bij de Minangkabausche Maliers,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) p. 493.

[703] A. L. van Hasselt, Volksbeschrijving van Midden-Sumatra (Leyden, 1882), p. 267.

[704] M. Joustra, “Het leven, de zeden en gewoonten der Bataks,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlvi. (1902) pp. 407 sq. The transferable soul is in Batta tendi, in Malay sumangat. Mr. Joustra thinks that the placenta is, in the opinion of the Battas, the original seat of this soul.

[705] J. H. Neumann, “De tĕndi in verband met Si Dajang,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlviii. (1904) p. 102.

[706] A. H. F. J. Nusselein, “Beschrijving van het landschap Pasir,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, lviii. (1905) pp. 537 sq.

[707] E. Thurston, Castes and Tribes of Southern India, iv. 370.

[708] P. R. T. Gurdon, The Khasis (London, 1907), pp. 124 sq.

[709] N. Annandale, “Customs of the Malayo-Siamese,” Fasciculi Malayenses, Anthropology, part ii. (a) (May 1904) p. 5.

[710] J. J. M. de Groot, The Religious System of China, iv. (Leyden, 1901) pp. 396 sq.

[711] H. von Siebold, Ethnologische Studien über die Aino (Berlin, 1881), p. 32.

[712] Ph. Paulitschke, Ethnographie Nordost Afrikas: die materielle Cultur der Danâkil, Galla und Somâl (Berlin, 1893), p. 192.

[713] J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) pp. 33, 45, 46, 63, 76; id. “Kibuka, the War God of the Baganda,” Man, vii. (1907) pp. 164 sq. In the former of these two accounts Mr. Roscoe speaks of the placenta, not the navel-string, as the “twin” (mulongo).

[714] Garcilasso de la Vega, Royal Commentaries of the Yncas, bk. ii. ch. 24, vol. i. p. 186, Markham’s translation.

[715] B. de Sahagun, Histoire générale des choses de la Nouvelle Espagne, p. 310; compare pp. 240, 439, 440 (Jourdanet and Simeon’s translation).

[716] Relations des Jésuites, 1639, p. 44 (Canadian reprint).

[717] J. Teit, “The Thompson Indians of British Columbia,” pp. 304 sq. (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv.).

[718] Fr. Boas in Eleventh Report on the North-Western Tribes of Canada, p. 5 (separate reprint from the Report of the British Association for 1896).

[719] J. Mooney, “The Indian Navel Cord,” Journal of American Folk-lore, xvii. (1904) p. 197.

[720] Bavaria, Landes- und Volkskunde des Königreichs Bayern, iv. 2, p. 346.

[721] E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin und nächster Umgebung,” Zeitschrift für Ethnologie, xv. (1883) p. 84.

[722] F. Chapiseau, Le Folk-lore de la Beauce et du Perche (Paris, 1902), ii. 16.

[723] R. F. Kaindl, “Zauberglaube bei den Rutenen in der Bukowina und Galizien,” Globus, lxi. (1892) p. 282.

[724] A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), pp. 379 sq.

[725] J. C. Atkinson, in County Folklore, ii. (London, 1901) p. 68.

[726] A. Wuttke, Der deutsche Volksaberglaube,² § 305, p. 203; H. Ploss, Das Kind,² i. 12 sqq.

[727] J. Grimm, Deutsche Mythologie,⁴ ii. 728, note 1. As to the East Indian belief see above, pp. [187] sq.

[728] M. Bartels, “Islandischer Brauch und Volksglaube in Bezug auf die Nachkommenschaft,” Zeitschrift für Ethnologie, xxxii. (1900) pp. 70 sq.

[729] Aelius Lampridius, Antoninus Diadumenus, 4; J. Grimm, loc. cit.; H. Ploss, Das Kind,² i. pp. 13, 14.

[730] Spencer and Gillen, Native Tribes of Central Australia, p. 135.

[731] J. Grimm, Deutsche Mythologie,⁴ ii. 728 sq., iii. 266 sq.; M. Bartels, op. cit. p. 70. Grimm speaks as if it were only the caul which became a fylgia. I follow Dr. Bartels.

[732] Meantime I may refer to The Golden Bough, Second Edition, iii. 350 sqq. For other superstitions concerning the afterbirth and navel-string see H. Ploss, Das Kind,² i. 15 sqq., ii. 198 sq. The connexion of these parts of the body with the idea of the external soul has already been indicated by Mr. E. Crawley (The Mystic Rose, London, 1902, p. 119).

[733] Pliny, Nat. Hist. xxviii. 36.

[734] R. H. Codrington, The Melanesians (Oxford, 1891), p. 310.

[735] Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” Report of the U.S. National Museum for 1895, p. 440.

[736] Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 25 (separate reprint from the Report of the British Association for 1890).

[737] A. W. Howitt, Native Tribes of South-East Australia, p. 667.

[738] Francis Bacon, Natural History, cent. x. § 998. Compare J. Brand Popular Antiquities, iii. 305, quoting Werenfels. In Dryden’s play The Tempest (Act v. Scene 1) Ariel directs Prospero to anoint the sword which wounded Hippolito and to wrap it up close from the air. See Dryden’s Works, ed. Scott, vol. iii. p. 191 (first edition).

[739] W. W. Groome, “Suffolk Leechcraft,” Folklore, vi. (1895) p. 126. Compare County Folklore: Suffolk, edited by Lady E. C. Gurdon, pp. 25 sq. A like belief and practice occur in Sussex (C. Latham, “West Sussex Superstitions,” Folklore Record, i. 43 sq.). See further E. S. Hartland, The Legend of Perseus, ii. 169–172.

[740] “Death from Lockjaw at Norwich,” The Peoples Weekly Journal for Norfolk, July 19, 1902, p. 8.

[741] F. N. Webb, in Folk-lore, xvi. (1905) p. 337.

[742] C. Partridge, Cross River Natives (London, 1905), p. 295.

[743] F. Panzer, Beitrag zur deutschen Mythologie, ii. 305, compare 277.

[744] H. Pröhle, Harzbilder (Leipsic, 1855), p. 82.

[745] J. W. Wolf, Beiträge zur deutschen Mythologie, i. p. 225, § 282.

[746] Bavaria, Landes- und Volkskunde des Königreichs Bayern, iv. 1, p. 223. A further recommendation is to stroke the wound or the instrument with a twig of an ash-tree and then keep the twig in a dark place.

[747] Spencer and Gillen, Native Tribes of Central Australia, p. 250.

[748] F. Panzer, Beitrag zur deutschen Mythologie, ii. 302; W. Kolbe, Hessische Volks- Sitten und Gebräuche im Lichte der heidnischen Vorzeit (Marburg, 1888), p. 87.

[749] M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” Mittheilungen der Anthropologischen Gesellschaft in Wien, xxxii. (1902) p. 287.

[750] M. J. Erdweg, loc. cit.

[751] B. Hagen, Unter den Papua’s (Wiesbaden, 1899), p. 269.

[752] A. W. Howitt, “On Australian Medicine Men,” Journal of the Anthropological Institute, xvi. (1887) pp. 28 sq.; id., Native Tribes of South-East Australia, pp. 363–365.

[753] B. T. Somerville, “Notes on some Islands of the New Hebrides,” Journal of the Anthropological Institute, xxiii. (1894) p. 19.

[754] Theocritus, Id. ii. 53 sq. Similarly the witch in Virgil (Eclog. viii. 92 sqq.) buries under her threshold certain personal relics (exuviae) which her lover had left behind.

[755] Tettau und Temme, Volkssagen Ostpreussens, Litthauens und Westpreussens (Berlin, 1837), pp. 283 sq. For more evidence of the same sort see E. S. Hartland, Legend of Perseus, ii. 86 sqq.

[756] E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, pp. 245 sq.; A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen, ii. 192; id., Die Herabkunft des Feuers,² pp. 200 sq.; W. Mannhardt, Die Götterwelt der deutschen und nordischen Völker, i. 203 note. Compare Montanus, Die deutsche Volksfeste, Volksbräuche und deutscher Volksglaube, p. 117.

[757] Fison and Howitt, Kamilaroi and Kurnai, p. 250; A. W. Howitt, “On Australian Medicine Men,” Journal of the Anthropological Institute, xvi. (1887) pp. 26 sq.; id., Native Tribes of South-East Australia, pp. 366 sq. According to one account a cross should be made in the footprint with a piece of quartz, and round the footprint thus marked the bones of kangaroos should be stuck in the ground. See R. Brough Smyth, Aborigines of Victoria, i. 476 sq. These and many of the following examples were cited by me in Folklore, i. (1890) pp. 157 sqq. For more instances of the same sort see E. S. Hartland, The Legend of Perseus, ii. (London, 1895) 78–83.

[758] Spencer and Gillen, Native Tribes of Central Australia, p. 541.

[759] Id., Northern Tribes of Central Australia, pp. 340 sq.

[760] R. Parkinson, Dreissig Jahre in der Südsee (Stuttgart, 1907), p. 605.

[761] Elsdon Best, “Spiritual Concepts of the Maori,” Journal of the Polynesian Society, ix. (1900) p. 196.

[762] Basil C. Thomson, Savage Island (London, 1902), p. 97.

[763] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 512.

[764] L. Hearn, Glimpses of unfamiliar Japan (London, 1894), ii. 604.

[765] F. Mason, “On Dwellings, Works of Art, Laws, etc., of the Karens,” Journal of the Asiatic Society of Bengal, xxxvii. (1868) part ii. p. 149.

[766] W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), ii. 280.

[767] Id., Tribes and Castes of the North-Western Provinces and Oudh, ii. 221.

[768] M. Bloomfield, Hymns of the Atharva-Veda, p. 295; W. Caland, Altindisches Zauberritual, pp. 162 sq.

[769] A. Hillebrandt, Vedische Opfer und Zauber (Strasburg, 1897), p. 173.

[770] Josaphat Hahn, “Die Ovaherero,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, iv. (1869) p. 503.

[771] H. Schinz, Deutsch-Südwest-Afrika, pp. 313 sq.

[772] A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, p. 94.

[773] J. Teit, “The Shuswap” (Leyden and New York, 1909) p. 613 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. ii. part vii.).

[774] E. Doutté, Magie et religion dans l’Afrique du Nord, p. 59.

[775] K. Bartsch, Sagen, Märchen und Gebräuche aus Meklenburg, ii. 329 sq., §§ 1597, 1598, 1601^a.

[776] J. L. M. Noguès, Les Mœurs d’autrefois en Saintonge et en Aunis (Saintes, 1891), pp. 169 sq.; C. de Mensignac, Recherches ethnographiques sur la salive et le crachat (Bordeaux, 1892), p. 45 note.

[777] County Folklore: Suffolk, edited by Lady E. C. Gurdon, p. 201.

[778] Josaphat Hahn, loc. cit.; K. Bartsch, op. cit. ii. 330, 334, §§ 1599, 1611^abc, compare p. 332, § 1607; R. Andree, Ethnographische Parallelen und Vergleiche, Neue Folge (Leipsic, 1889), pp. 8, 11.

[779] K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, p. 558.

[780] J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 200, § 1402.

[781] Tettau and Temme, Die Volkssagen Ostpreussens, Litthauens und Westpreussens, p. 267; A. Bezzenberger, Litauische Forschungen (Göttingen, 1882), p. 69.

[782] K. Bartsch, op. cit. ii. 330, § 1599.

[783] Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. (1872) p. 79.

[784] F. S. Krauss, Sitte und Brauch der Südslaven, p. 165.

[785] Saxo Grammaticus, Historia Danica, i. p. 40, ed. P. E. Müller (pp. 28 sq., O. Elton’s English translation).

[786] Aelian, De natura animalium, i. 36.

[787] Fragmenta Philosophorum Graecorum, ed. F. G. A. Mullach, i. 510.

[788] A. Wuttke, Der deutsche Volksaberglaube,² p. 127, § 186.

[789] J. Dawson, Australian Aborigines, p. 54.

[790] Theophilus Hahn, Tsuni-Goam (London, 1881), pp. 84 sq.

[791] J. Teit, “The Thompson Indians of British Columbia,” p. 371 (The Jesup North Pacific Expedition, vol. i. part iv.).

[792] Peter Jones, History of the Ojebway Indians, p. 154.

[793] J. Spieth, Die Ewe-Stämme (Berlin, 1906), p. 389.

[794] Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, pp. 121 sq.

[795] J. Batchelor, The Ainu and their Folklore (London, 1901), p. 516.

[796] H. Callaway, The Religious System of the Amazulu, part iii. pp. 345 sq.

[797] A. W. Howitt, “On Australian Medicine Men,” Journal of the Anthropological Institute, xvi. (1887) pp. 26 sq.; id., Native Tribes of South-East Australia, p. 366.

[798] R. Brough Smyth, Aborigines of Victoria, i. 475.

[799] A. C. Haddon, Head-hunters (London, 1901), p. 202.

[800] M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” Mitteilungen der anthropologischen Gesellschaft in Wien, xxxii. (1902) p. 287.

[801] K. Vetter, Komm herüber und hilf uns! oder die Arbeit der Neuen Dettelsauer Mission, Heft iii. (Barmen, 1898) p. 10.

[802] Jamblichus, Adhortatio ad philosophiam, 21; Plutarch, Quaest. conviv. viii. 7; Clement of Alexandria, Strom. v. 5, p. 661, ed. Potter. Compare Diogenes Laertius, Vit. philos. viii. 1. 17; Suidas, s.v. “Pythagoras.”

[803] For detailed proof of this I may refer to my article, “Some popular Superstitions of the Ancients,” Folklore, i. (1890) pp. 147 sqq.

[804] E. Casalis, The Basutos, p. 273.

[805] J. Richardson, Travels in the Great Desert of Sahara (London, 1848), ii. 65.

[806] Jamblichus, Plutarch, Clement of Alexandria, Diogenes Laertius, Suidas, ll.cc.

[807] É. Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” Cochinchine Française: excursions et reconnaissances, No. 16 (Saigon, 1883), p. 163.