The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12)

by James George Frazer

Footnotes

[1.] See The Magic Art and the Evolution of Kings, vol. i. pp. 332 sqq., 373 sqq. [2.] The Magic Art and the Evolution of Kings, vol. i. pp. 352 sqq. [3.] Manners and Customs of the Japanese in the Nineteenth Century: from recent Dutch Visitors to Japan, and the German of Dr. Ph. Fr. von Siebold (London, 1841), pp. 141 sqq. [4.] W. G. Aston, Shinto (the Way of the Gods) (London, 1905), p. 41; Michel Revon, Le Shintoïsme, i. (Paris, 1907), pp. 189 sqq. The Japanese word for god or deity is kami. It is thus explained by the native scholar Motoöri, one of the chief authorities on Japanese religion: “The term Kami is applied in the first place to the various deities of Heaven and Earth who are mentioned in the ancient records as well as their spirits (mi-tama) which reside in the shrines where they are worshipped. Moreover, not only human beings, but birds, beasts, plants and trees, seas and mountains, and all other things whatsoever which deserve to be dreaded and revered for the extraordinary and pre-eminent powers which they possess, are called Kami. They need not be eminent for surpassing nobleness, goodness, or serviceableness alone. Malignant and uncanny beings are also called Kami if only they are the objects of general dread. Among Kami who are human beings I need hardly mention first of all the successive Mikados—with reverence be it spoken.... Then there have been numerous examples of divine human beings both in ancient and modern times, who, although not accepted by the nation generally, are treated as gods, each of his several dignity, in a single province, village, or family.” Hirata, another native authority on Japanese religion, defines kami as a term which comprises all things strange, wondrous, and possessing isao or virtue. And a recent dictionary gives the following definitions: “Kami. 1. Something which has no form but is only spirit, has unlimited supernatural power, dispenses calamity and good fortune, punishes crime and rewards virtue. 2. Sovereigns of all times, wise and virtuous men, valorous and heroic persons whose spirits are prayed to after their death. 3. Divine things which transcend human intellect. 4. The Christian God, Creator, Supreme Lord.” See W. G. Aston, Shinto (the Way of the Gods), pp. 8-10, from which the foregoing quotations are made. Mr. Aston himself considers that “the deification of living Mikados was titular rather than real,” and he adds: “I am not aware that any specific so-called miraculous powers were authoritatively claimed for them” (op. cit. p. 41). No doubt it is very difficult for the Western mind to put itself at the point of view of the Oriental and to seize the precise point (if it can be said to exist) where the divine fades into the human or the human brightens into the divine. In translating, as we must do, the vague thought of a crude theology into the comparatively exact language of civilised Europe we must allow for a considerable want of correspondence between the two: we must leave between them, as it were, a margin of cloudland to which in the last resort the deity may retreat from the too searching light of philosophy and science. [5.] M. Revon, op. cit. i. 190 n.2 [6.] Kaempfer, “History of Japan,” in Pinkerton's Voyages and Travels, vii. 716 sq. However, Mr. W. G. Aston tells us that Kaempfer's statements regarding the sacred character of the Mikado's person cannot be depended on (Shinto, the Way of the Gods, p. 41, note †). M. Revon quotes Kaempfer's account with the observation that, “les naïvetés recèlent plus d'une idée juste” (Le Shintoïsme, vol. i. p. 191, note 2). To me it seems that Kaempfer's description is very strongly confirmed by its close correspondence in detail with the similar customs and superstitions which have prevailed in regard to sacred personages in many other parts of the world and with which it is most unlikely that Kaempfer was acquainted. This correspondence will be brought out in the following pages. [7.] In Pinkerton's reprint this word appears as “mobility.” I have made the correction from a comparison with the original (Kaempfer, History of Japan, translated from the original Dutch manuscript by J. G. Scheuchzer, London, 1728, vol. i. p. 150). [8.] Caron, “Account of Japan,” in Pinkerton's Voyages and Travels, vii. 613. Compare B. Varenius, Descriptio regni Japoniae et Siam (Cambridge, 1673), p. 11: “Nunquam attingebant (quemadmodum et hodie id observat) pedes ipsius terram: radiis Solis caput nunquam illustrabatur: in apertum aërem non procedebat,” etc. The first edition of this book was published by Elzevir at Amsterdam in 1649. The Geographia Generalis of the same writer had the honour of appearing in an edition revised and corrected by Isaac Newton (Cambridge, at the University Press, 1672). [9.] A. Bastian, Die deutsche Expedition an der Loango-Küste (Jena, 1874-75), i. 287 sq., compare pp. 353 sq. [10.] H. Klose, Togo unter deutscher Flagge (Berlin, 1899), pp. 189, 268. [11.] J. B. Labat, Relation historique de l'Éthiopie occidentale (Paris, 1732), i. 254 sqq. [12.] Ch. Wunenberger, “La Mission et le royaume de Humbé, sur les bords du Cunène,” Missions Catholiques, xx. (1888) p. 262. [13.] See The Magic Art and the Evolution of Kings, vol. i. pp. 415 sq. [14.] Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l'Amérique-centrale, iii. 29 sq.; H. H. Bancroft, Native Races of the Pacific States, ii. 142 sq. [15.] A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 355. [16.] O. Dapper, Description de l'Afrique (Amsterdam, 1686), p. 336. [17.] O. Baumann, Eine afrikanische Tropen-Insel, Fernando Póo und die Bube (Wien und Olmütz, 1888), pp. 103 sq. [18.] G. Zündel, “Land und Volk der Eweer auf der Sclavenküste in Westafrika,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, xii. (1877) p. 402. [19.] Béraud, “Note sur le Dahomé,” Bulletin de la Société de Géographie (Paris), Vme Série, xii. (1866) p. 377. [20.] A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 263. [21.] Bosman's “Guinea,” in Pinkerton's Voyages and Travels, xvi. 500. [22.] A. Dalzell, History of Dahomey (London, 1793), p. 15; Th. Winterbottom, An Account of the Native Africans in the Neighbourhood of Sierra Leone (London, 1803), pp. 229 sq. [23.] J. B. L. Durand, Voyage au Sénégal (Paris, 1802), p. 55. [24.] W. S. Taberer (Chief Native Commissioner for Mashonaland), “Mashonaland Natives,” Journal of the African Society, No. 15 (April 1905). p. 320. [25.] A. van Gennep, Tabou et totémisme à Madagascar (Paris, 1904), p. 113. [26.] Father Porte, “Les Reminiscences d'un missionnaire du Basutoland,” Missions Catholiques, xxviii. (1896) p. 235. [27.] Plutarch, Isis et Osiris, 32. [28.] P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), pp. 11, 132. [29.] W. Marsden, History of Sumatra (London, 1811), p. 301. [30.] A. van Gennep, Tabou et totémisme à Madagascar, p. 113, quoting De Thuy, Étude historique, géographique et ethnographique sur la province de Tuléar, Notes, Rec., Expl., 1899, p. 104. [31.] T. C. Hodson, “The genna amongst the Tribes of Assam,” Journal of the Anthropological Institute, xxxvi. (1906) p. 98. The word for taboo among these tribes is genna. [32.] The Duibhlinn is the part of the Liffey on which Dublin now stands. [33.] The site, marked by the remains of some earthen forts, is now known as Rathcroghan, near Belanagare in the county of Roscommon. [34.] The Book of Rights, edited with translation and notes by John O'Donovan (Dublin, 1847), pp. 3-8. This work, comprising a list both of the prohibitions (urgharta or geasa) and the prerogatives (buadha) of the Irish kings, is preserved in a number of manuscripts, of which the two oldest date from 1390 and about 1418 respectively. The list is repeated twice, first in prose and then in verse. I have to thank my friend Professor Sir J. Rhys for kindly calling my attention to this interesting record of a long-vanished past in Ireland. As to these taboos, see P. W. Joyce, Social History of Ancient Ireland, i. 310 sqq. [35.] See The Magic Art and the Evolution of Kings, vol. i. pp. 418 sqq. [36.] Diodorus Siculus, i. 70. [37.] G. Maspero, Histoire ancienne des peuples de l'Orient classique, ii. 759, note 3; A. Moret, Du caractère religieux de la royauté Pharaonique (Paris, 1902), pp. 314-318. [38.] (Sir) J. G. Scott, Gazetteer of Upper Burma and the Shan States, part ii. vol. i. (Rangoon, 1901) p. 308. [39.] See The Magic Art and the Evolution of Kings, vol. ii. pp. 191 sq. [40.] Among the Gallas the king, who also acts as priest by performing sacrifices, is the only man who is not allowed to fight with weapons; he may not even ward off a blow. See Ph. Paulitschke, Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl, p. 136. [41.] Among the Kafirs of the Hindoo Koosh men who are preparing to be headmen are considered ceremonially pure, and wear a semi-sacred uniform which must not be defiled by coming into contact with dogs. “The Kaneash [persons in this state of ceremonial purity] were nervously afraid of my dogs, which had to be fastened up whenever one of these august personages was seen to approach. The dressing has to be performed with the greatest care, in a place which cannot be defiled with dogs. Utah and another had convenient dressing-rooms on the top of their houses which happened to be high and isolated, but another of the four Kaneash had been compelled to erect a curious-looking square pen made of poles in front of his house, his own roof being a common thoroughfare” (Sir George Scott Robertson, The Kafirs of the Hindu Kush (London, 1898), p. 466). [42.] Similarly the Egyptian priests abstained from beans and would not even look at them. See Herodotus, ii. 37, with A. Wiedemann's note; Plutarch, Isis et Osiris, 5. [43.] Similarly among the Kafirs of the Hindoo Koosh the high priest “may not traverse certain paths which go near the receptacles for the dead, nor may he visit the cemeteries. He may not go into the actual room where a death has occurred until after an effigy has been erected for the deceased. Slaves may cross his threshold, but must not approach the hearth” (Sir George Scott Robertson, op. cit. p. 416). [44.] Aulus Gellius, x. 15; Plutarch, Quaest, Rom. 109-112; Pliny, Nat. Hist. xxviii. 146; Servius on Virgil, Aen. i. 179, 448, iv. 518; Macrobius, Saturn. i. 16. 8 sq.; Festus, p. 161 a, ed. C. O. Müller. For more details see J. Marquardt, Römische Staatsverwaltung, iii.2 326 sqq. [45.] Sir Harry Johnston, Liberia (London, 1906), ii. 1076 sq., quoting from Bishop Payne, who wrote “some fifty years ago.” The Bodia described by Bishop Payne is clearly identical with the Bodio of the Grain Coast who is described by the Rev. J. L. Wilson (Western Africa, pp. 129 sqq.). See below, p. 23; and The Magic Art and the Evolution of Kings, vol. i. p. 353. As to the iron ring which the pontiff wears on his ankle as the badge of his office we are told that it “is regarded with as much veneration as the most ancient crown in Europe, and the incumbent suffers as deep disgrace by its removal as any monarch in Europe would by being deprived of his crown” (J. L. Wilson, op. cit. pp. 129 sq.). [46.] W. H. R. Rivers, The Todas (London, 1906), pp. 98-103. [47.] For restrictions imposed on these lesser milkmen see W. H. R. Rivers, op. cit. pp. 62, 66, 67 sq., 72, 73, 79-81. [48.] W. H. R. Rivers, The Todas, pp. 79-81. [49.] The Magic Art, vol. ii. p. 4. [50.] Id. vol. i. pp. 354 sq. [51.] A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 354 sq., ii. 9, 11. [52.] Zweifel et Moustier, “Voyage aux sources du Niger,” Bulletin de la Société de Géographie (Paris), VIme Série, xx. (1880) p. 111. [53.] O. Dapper, Description de l'Afrique (Amsterdam, 1686), p. 250. [54.] J. Matthews, Voyage to Sierra-Leone (London, 1791), p. 75. [55.] T. Winterbottom, Account of the Native Africans in the Neighbourhood of Sierra Leone (London, 1803), p. 124. [56.] The Travels of the Jesuits in Ethiopia, collected and historically digested by F. Balthazar Tellez (London, 1710), pp. 197 sq. [57.] Manners and Customs of the Japanese, pp. 199 sqq., 355 sqq. [58.] Richard, “History of Tonquin,” in Pinkerton's Voyages and Travels, ix. 744 sqq. [59.] L. A. Waddell, Among the Himalayas (Westminster, 1899), pp. 146 sq. [60.] W. Ellis, Polynesian Researches, Second Edition (London, 1832-1836), iii. 99 sqq. [61.] W. W. Gill, Myths and Songs of the South Pacific, pp. 293 sqq. [62.] The late Rev. Lorimer Fison, in a letter to the author, dated August 26, 1898. [63.] W. Mariner, An Account of the Natives of the Tonga Islands, Second Edition (London, 1818), ii. 75-79, 132-136. [64.] Strabo, vii. 3. 5, pp. 297 sq. Compare id. vii. 3. 11, p. 304. [65.] Aristotle, Constitution of Athens, iii. 2. My friend Professor Henry Jackson kindly called my attention to this passage. [66.] See The Magic Art and the Evolution of Kings, vol. i. p. 416, and above, p. 6. [67.] Miss Mary H. Kingsley in Journal of the Anthropological Institute, xxix. (1899) pp. 61 sqq. I had some conversation on this subject with Miss Kingsley (1st June 1897) and have embodied the results in the text. Miss Kingsley did not know the rule of succession among the fetish kings. [68.] T. J. Hutchinson, Impressions of Western Africa (London, 1858), pp. 101 sq.; Le Comte C. N. de Cardi, “Ju-ju Laws and Customs in the Niger Delta,” Journal of the Anthropological Institute, xxix. (1899) p. 51. [69.] H. Goldie, Calabar and its Mission, New Edition (London, 1901), P. 43. [70.] J. L. Wilson, Western Africa (London, 1856), p. 129. As to the taboos observed by the Bodio or Bodia see above, p. [15]. [71.] Miss Mary H. Kingsley, in Journal of the Anthropological Institute, xxix. (1899) p. 62. [72.] Marchoux, “Ethnographie, Porto-Novo,” Revue Scientifique, Quatrième Série, iii. (1895) pp. 595 sq. This passage was pointed out to me by Mr. N. W. Thomas. [73.] O. von Kotzebue, Entdeckungs-Reise in die Süd-See und nach der Berings-Strasse (Weimar, 1821), iii. 149. [74.] J. J. de Hollander, Handleiding bij de Beofening der Land- en Volkenkunde van Nederlandsch Oost-Indië, ii. 606 sq. In other parts of Timor the spiritual ruler is called Anaha paha or “conjuror of the land.” Compare H. Zondervan, “Timor en de Timoreezen,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, v. (1888) Afdeeling, mehr uitgebreide artikelen, pp. 400-402. [75.] A. C. Haddon, Head-hunters, Black, White, and Brown (London, 1901), pp. 270-272. [76.] Dr. Hahl, “Mittheilungen über Sitten und rechtliche Verhältnisse auf Ponape,” Ethnologisches Notizblatt, ii. Heft 2 (Berlin, 1901), pp. 5 sq., 7. The title of the prime-minister is Nanekin. [77.] R. Salvado, Mémoires historiques sur l'Australie (Paris, 1854), p. 162; Journal of the Anthropological Institute, vii. (1878) p. 282. In this edifying catechism there is little to choose between the savagery of the white man and the savagery of the black. [78.] Relations des Jésuites, 1634, p. 17; id., 1636, p. 104; id., 1639, p. 43 (Canadian reprint, Quebec, 1858). [79.] H. Rink, Tales and Traditions of the Eskimo, p. 36. The Esquimaux of Bering Strait believe that every man has several souls, and that two of these souls are shaped exactly like the body. See E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, part i. (Washington, 1899) p. 422. [80.] Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 44 (separate reprint from the Report of the British Association for 1890). [81.] Fr. Boas, in Ninth Report on the North-Western Tribes of Canada, p. 461 (Report of the British Association for 1894). [82.] W. W. Skeat, Malay Magic (London, 1900), p. 47. [83.] G. Maspero, Études de mythologie et d'archéologie égyptiennes (Paris, 1893), i. 388 sq.; A. Wiedemann, The ancient Egyptian Doctrine of the Immortality of the Soul (London, 1895), pp. 10 sqq. In Greek works of art, especially vase-paintings, the human soul is sometimes represented as a tiny being in human form, generally winged, sometimes clothed and armed, sometimes naked. See O. Jahn, Archäologische Beiträge (Berlin, 1847), pp. 128 sqq.; E. Pottier, Étude sur les lécythes blancs attiques (Paris, 1883), pp. 75-79; American Journal of Archaeology, ii. (1886) pll. xii., xiii.; O. Kern, in Aus der Anomia, Archäologische Beiträge Carl Robert zur Erinnerung an Berlin dargebracht (Berlin, 1890), pp. 89-95. Greek artists of a later period sometimes portrayed the human soul in the form of a butterfly (O. Jahn, op. cit. pp. 138 sqq.). There was a particular sort of butterfly to which the Greeks gave the name of soul (ψυχή). See Aristotle, Hist. anim. v. 19, p. 550 b 26, p. 551 b 13 sq.; Plutarch, Quaest. conviv. ii. 3. 2. [84.] W. W. Gill, Myths and Songs of the South Pacific (London, 1876), p. 171. [85.] H. Sundermann, “Die Insel Nias und die Mission daselbst,” Allgemeine Missions-Zeitschrift, Bd. xi. October 1884, p. 453. [86.] The late Rev. Lorimer Fison, in a letter to the author, dated November 3, 1898. [87.] H. A. Rose, “Note on Female Tattooing in the Panjâb,” Indian Antiquary, xxxi. (1902) p. 298. [88.] B. F. Matthes, Over de Bissoes of heidensche priesters en priesteressen der Boeginezen (Amsterdam, 1872), p. 24 (reprinted from the Verhandelingen der Koninklijke Akademie van Wetenschappen, Afdeeling Letterkunde, Deel vii.). [89.] A. C. Haddon, Head-hunters, p. 439. [90.] H. Ling Roth, “Low's Natives of Borneo,” Journal of the Anthropological Institute, xxi. (1892) p. 115. [91.] A. C. Haddon, Head hunters, pp. 371, 396. [92.] H. Candelier, Rio-Hacha et les Indiens Goajires (Paris, 1893), pp. 258 sq. [93.] R. Southey, History of Brazil, iii. 396. [94.] G. M. Dawson, “On the Haida Indians of the Queen Charlotte Islands,” Geological Survey of Canada, Report of Progress for 1878-1879 (Montreal, 1880), pp. 123 B, 139 B. [95.] Panjab Notes and Queries, ii. p. 114, § 665. [96.] M. Radiguet, Les Derniers Sauvages (Paris, 1882), p. 245; Matthias G——, Lettres sur Iles les Marquises (Paris, 1843), p. 115; Clavel, Les Marquisiens, p. 42 note. [97.] Gagnière, in Annales de la Propagation de la Foi, xxxii. (1860) p. 439. [98.] F. Blumentritt, “Das Stromgebiet des Rio Grande de Mindano,” Petermanns Mitteilungen, xxxvii. (1891) p. 111. [99.] A. d'Orbigny, L'Homme américain, ii. 241; T. J. Hutchinson, “The Chaco Indians,” Transactions of the Ethnological Society of London, N.S., iii. (1865) pp. 322 sq.; A. Bastian, Culturländer des alten Amerika, i. 476. A similar custom is observed by the Cayuvava Indians (A. d'Orbigny, op. cit. ii. 257). [100.] E. Modigliani, Un Viaggio a Nías (Milan, 1890), p. 283. [101.] A. W. Howitt, Native Tribes of South-East Australia (London, 1904), p. 473. [102.] Fr. Boas, “The Central Eskimo,” Sixth Annual Report of the Bureau of Ethnology (Washington, 1888), pp. 613 sq. Among the Esquimaux of Smith Sound male mourners plug up the right nostril and female mourners the left (E. Bessels in American Naturalist, xviii. (1884) p. 877; cp. J. Murdoch, “Ethnological Results of the Point Barrow Expedition,” Ninth Annual Report of the Bureau of Ethnology (Washington, 1892), p. 425). This seems to point to a belief that the soul enters by one nostril and goes out by the other, and that the functions assigned to the right and left nostrils in this respect are reversed in men and women. Among the Esquimaux of Baffin land “the person who prepares a body for burial puts rabbit's fur into his nostrils to prevent the exhalations from entering his own lungs” (Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. part i. (1901) p. 144). But this would hardly explain the custom of stopping one nostril only. [103.] G. F. Lyon, Private Journal (London, 1824), p. 370. [104.] B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes (The Hague, 1875), p. 54. [105.] 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. [106.] C. Hose and R. Shelford, “Materials for a Study of Tatu in Borneo,” Journal of the Anthropological Institute, xxxvi. (1906) p. 65. [107.] W. Jochelson, “The Koryak, Religion and Myths” (Leyden and New York, 1905), p. 103 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. vi. part i.). [108.] W. F. A. Zimmermann, Die Inseln des Indischen und Stillen Meeres (Berlin, 1864-65), ii. 386 sq. [109.] Compare τοῦτον κατ᾽ ὤμου δεῖρον ἄχρις ἡ ψυχὴ | αὐτοῦ ἐπὶ χειλέων μοῦνον ἡ κακὴ λειφθῇ, Herodas, Mimiambi, iii. 3 sq.; μόνον οὐκ ἐπὶ τοῖς χείλεσι τὰς ψυχὰς ἕχοντας, Dio Chrysostom, Orat. xxxii. vol. i. p. 417, ed. Dindorf; modern Greek μὲ τὴ ψυχὴ ᾽ς τὰ δόντια, G. F. Abbott, Macedonian Folklore, p. 193 note; “mihi anima in naso esse, stabam tanquam mortuus,” Petronius, Sat. 62; “in primis labris animam habere,” Seneca, Natur. quaest. iii. praef. 16; “Voilà un pauvre malade qui a le feu dans le corps, et l'âme sur le bout des lèvres,” J. de Brebeuf, in Relations des Jésuites, 1636, p. 113 (Canadian reprint); “This posture keeps the weary soul hanging upon the lip; ready to leave the carcass, and yet not suffered to take its wing,” R. Bentley, “Sermon on Popery,” quoted in Monk's Life of Bentley,2 i. 382. In Czech they say of a dying person that his soul is on his tongue (Br. Jelínek, in Mittheilungen der anthropolog. Gesellschaft in Wien, xxi. (1891) p. 22). [110.] Compare the Greek ποτάομαι, ἀναπτερόω, etc. [111.] K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens (Berlin, 1894), pp. 511, 512. [112.] Fr. Boas, in Seventh Report on the North-Western Tribes of Canada, pp. 14 sq. (separate reprint of the Report of the British Association for 1891). [113.] R. H. Codrington, The Melanesians, pp. 207 sq. [114.] Pliny, Nat. Hist. vii. 174. Compare Herodotus, iv. 14 sq.; Maximus Tyríus, Dissert. xvi. 2. [115.] Br. Jelínek, “Materialien zur Vorgeschichte und Volkskunde Böhmens,” Mittheilungen der anthropologischen Gesellschaft in Wien, xxi. (1891) p. 22. [116.] G. A. Wilken, “Het animisme bij de volken van den Indischen Archipel,” De Indische Gids, June 1884, p. 944. [117.] G. A. Wilken, l.c. [118.] E. L. M. Kühr, “Schetsen uit Borneo's Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indie, xlvii. (1897) p. 57. [119.] B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes, p. 33; id., Over de Bissoes of heidensche priesters en priesteressen der Boeginezen, pp. 9 sq.; id., Makassaarsch-Hollandsch Woordenboek, s.vv. Kôerróe and soemāñgá, pp. 41, 569. Of these two words, the former means the sound made in calling fowls, and the latter means the soul. The expression for the ceremonies described in the text is ápakôerróe soemāñgá. So common is the recall of the bird-soul among the Malays that the words koer (kur) semangat (“cluck! cluck! soul!”) often amount to little more than an expression of astonishment, like our “Good gracious me!” See W. W. Skeat, Malay Magic, p. 47, note 2. [120.] B. F. Matthes, “Over de âdá's of gewoonten der Makassaren en Boegineezen,” Verslagen en Mededeelingen der koninklijke Akademie van Wetenschappen (Amsterdam), Afdeeling Letterkunde, Reeks iii. Deel ii. (1885) pp. 174 sq.; J. K. Niemann, “De Boegineezen en Makassaren,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxviii.(1889) p. 281. [121.] A. C. Kruyt, “Het koppensnellen der Toradja's,” Verslagen en Mededeelingen der koninklijke Akademie van Wetenschappen (Amsterdam), Afdeeling Letterkunde, Reeks iv. Deel iii. (1899) p. 162. [122.] 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) pp. 56-58. On traces of the bird-soul in Mohammedan popular belief, see I. Goldziher, “Der Seelenvogel im islamischen Volksglauben,” Globus, lxxxiii. (1903) pp. 301-304; and on the soul in bird-form generally, see J. von Negelein, “Seele als Vogel,” Globus, lxxix. (1901) pp. 357-361, 381-384. [123.] K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, p. 340; E. F. im Thurn, Among the Indians of Guiana, pp. 344 sqq. [124.] V. Fric, “Eine Pilcomayo-Reise in den Chaco Central,” Globus, lxxxix. (1906) p. 233. [125.] Shway Yoe, The Burman, his Life and Notions (London, 1882), ii. 100. [126.] R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 266. [127.] H. von Wlislocki, Volksglaube und Volksbrauch der Siebenbürger Sachsen (Berlin, 1893), p. 167. [128.] J. L. Wilson, Western Africa (London, 1856), p. 220; A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, p. 20. [129.] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 267. For detention of a sleeper's soul by spirits and consequent illness, see also Mason, quoted in A. Bastian's Die Völker des östlichen Asien, ii. 387 note. [130.] 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. 327. The Koryak of North-Eastern Asia also keep awake so long as there is a corpse in the house. See W. Jochelson, “The Koryak, Religion and Myths,” Memoir of the American Museum for Natural History, The Jesup North Pacific Expedition, vol. vi. part i. (Leyden and New York, 1905) p. 110. [131.] G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” Mitteilungen der Geographischen Gesellschaft zu Jena, xxiii. (1905) p. 18. [132.] H. Ling Roth, “Low's Natives of Borneo,” Journal of the Anthropological Institute, xxi. (1892) p. 112. [133.] Indian Antiquary, vii. (1878) p. 273; A. Bastian, Völkerstämme am Brahmaputra, p. 127. A similar story is told by the Hindoos and Malays, though the lizard form of the soul is not mentioned. See Panjab Notes and Queries, iii. p. 166, § 679; N. Annandale, “Primitive Beliefs and Customs of the Patani Fishermen,” Fasciculi Malayenses, Anthropology, part i. (April 1903) pp. 94 sq. [134.] E. Gerard, The Land beyond the Forest, ii. 27 sq. A similar story is told in Holland (J. W. Wolf, Nederlandsche Sagen, No. 250, pp. 343 sq.). The story of King Gunthram belongs to the same class; the king's soul comes out of his mouth as a small reptile (Paulus Diaconus, Hist. Langobardorum, iii. 34). In an East Indian story of the same type the sleeper's soul issues from his nose in the form of a cricket (G. A. Wilken, in De Indische Gids, June 1884, p. 940). In a Swabian story a girl's soul creeps out of her mouth in the form of a white mouse (A. Birlinger, Volksthümliches aus Schwaben, i. 303). In a Saxon story the soul comes out of the sleeper's mouth in the shape of a red mouse. See E. Mogk, in R. Wuttke's Sächsische Volkskunde2 (Dresden, 1901), p. 318. [135.] Shway Yoe, The Burman, ii. 103; M. and B. Ferrars, Burma (London, 1900), p. 77; R. G. Woodthorpe, in Journal of the Anthropological Institute, xxvi. (1897) p. 23; A. Bastian, Die Völker des östlichen Asien, ii. 389; F. Blumentritt, “Der Ahnencultus und die religiösen Anschauungen der Malaien des Philippinen-Archipels,” Mittheilungen der Wiener Geogr. Gesellschaft, 1882, p. 209; J. G. F. Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, p. 440; id., “Die Landschaft Dawan oder West-Timor,” Deutsche geographische Blätter, x. 280; A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschapelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxix. (1895) p. 4; K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, pp. 340, 510; L. F. Gowing, Five Thousand Miles in a Sledge (London, 1889), p. 226; A. C. Hollis, The Masai (Oxford, 1905), p. 308. The rule is mentioned and a mystic reason assigned for it in the Satapatha Brâhmana (part v. p. 371, J. Eggeling's translation). [136.] Rev. Lorimer Fison, in a letter to the author dated August 26, 1898. [137.] K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, p. 340. [138.] Hugh Miller, My Schools and Schoolmasters (Edinburgh, 1854), ch. vi. pp. 106 sq. [139.] 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. 50. [140.] N. Annandale, in Fasciculi Malayenses, Anthropology, part i. (April 1903) p. 94. [141.] Panjab Notes and Queries, iii. p. 116, § 530. [142.] W. W. Rockhill, “Notes on some of the Laws, Customs, and Superstitions of Korea,” American Anthropologist, iv. (1891) p. 183. [143.] W. R. S. Ralston, Songs of the Russian People, pp. 117 sq.; F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven (Münster i. W., 1890), p. 112. The latter writer tells us that the witch's spirit is also supposed to assume the form of a fly, a hen, a turkey, a crow, and especially a toad. [144.] Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. (1872) No. 2, p. 53. [145.] P. Einhorn, “Wiederlegunge der Abgötterey,” etc., reprinted in Scriptores rerum Livonicarun, ii. 645 (Riga and Leipsic, 1848). [146.] A. de Nore, Coutumes, mythes et traditions des provinces de France (Paris and Lyons, 1846), p. 88. [147.] A. W. Howitt, Native Tribes of South-East Australia, p. 387. [148.] Bringaud, “Les Karens de la Birmanie,” Missions Catholiques, xx. (1888) pp. 297 sq. [149.] A. Henry, “The Lolos and other tribes of Western China,” Journal of the Anthropological Institute, xxxiii. (1903) p. 102. [150.] C. Hose and W. M'Dougall, “The Relations between Men and Animals in Sarawak,” Journal of the Anthropological Institute, xxxi. (1901) pp. 183 sq. [151.] De los Reyes y Florentino, “Die religiöse Anschauungen der Ilocanen (Luzon),” Mittheilungen der k. k. Geograph. Gesellschaft in Wien, xxxi (1888) pp. 569 sq. [152.] A. Bastian, Die Seele und ihre Erscheinungswesen in der Ethnographie, p. 36. [153.] H. Ward, Five Years with the Congo Cannibals (London, 1890), pp. 53 sq. [154.] A. G. Morice, “The Western Dénés, their Manners and Customs,” Proceedings of the Canadian Institute, Toronto, Third Series, vii. (1888-1889) pp. 158 sq.; id., Au pays de l'ours noir, chez les sauvages de la Colombie Britannique (Paris and Lyons, 1897), p. 75. [155.] Clicteur, in Annales de l'Association de la Propagation de la Foi, iv (1830) p. 479. [156.] M. Joustra, “Het leven, de zeden en gewoonten der Bataks,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlvi. (1902) p. 408. [157.] J. H. Meerwaldt, “Gebruiken der Bataks in het maatschappelijk leven,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, li. (1907) pp. 98 sq. The writer gives tondi as the form of the Batak word for “soul.” [158.] Dr. R. Römer, “Bijdrage tot de Geneeskunst der Karo-Batak's,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, i. (1908) pp. 212 sq. [159.] A. W. Nieuwenhuis, In Centraal Borneo (Leyden, 1900), i. 148, 152 sq., 164 sq.; id., Quer durch Borneo (Leyden, 1904-1907), i. 112 sq., 125. [160.] A. W. Nieuwenhuis, Quer durch Borneo, ii. 481. [161.] J. Perham, “Manangism in Borneo,” Journal of the Straits Branch of the Royal Asiatic Society, No. 19 (Singapore, 1887), p. 91, compare pp. 89, 90; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 274, compare pp. 272 sq. [162.] E. L. M. Kühr, “Schetsen uit Borneo's Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvii. (1897) pp. 60 sq. [163.] A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xliv. (1900) p. 225. [164.] Pantschatantra, übersetzt von Th. Benfey (Leipsic, 1859), ii. 124 sqq. [165.] J. Brandes, “Iets over het Pape-gaai-boek, zooals het bij de Maleiers voorkomt,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xli. (1899) pp. 480-483. A story of this sort is quoted from the Persian Tales in the Spectator (No. 578, Aug. 9, 1714). [166.] Katha Sarit Ságara, translated by C. H. Tawney (Calcutta, 1880), i. 21 sq. For other Indian tales of the same general type, with variations in detail, see Lettres édifiantes et curieuses, Nouvelle Édition, xii. 183 sq.; North Indian Notes and Queries, iv. p. 28, § 54. [167.] J. J. M. de Groot, The Religious System of China, iv. 104. [168.] Pliny, Nat. Hist. vii. 174; Plutarch, De genio Socratis, 22; Lucian, Muscae encomium, 7. Plutarch calls the man Hermodorus. Epimenides, the Cretan seer, had also the power of sending his soul out of his body and keeping it out as long as he pleased. See Hesychius Milesius, in Fragmenta historicorum Graecorum, ed. C. Müller, v. 162; Suidas, s.v. Ἐπιμενίδης. On such reported cases in antiquity see further E. Rohde, Psyche,3 ii. 91 sqq. [169.] Narrative of Travels in Europe, Asia, and Africa in the Seventeenth Century by Evliyā Efendī, translated from the Turkish by the Ritter Joseph von Hammer (Oriental Translation Fund), vol. i. pt. ii. p. 3. I have not seen this work. An extract from it, containing the above narrative, was kindly sent me by Colonel F. Tyrrel, and the exact title and reference were supplied to me by Mr. R. A. Nicholson, who was so good as to consult the book for me in the British Museum. [170.] E. B. Cross, “On the Karens,” Journal of the American Oriental Society, iv. (1854) p. 311. [171.] A. R. McMahon, The Karens of the Golden Chersonese (London, 1876), p. 318. [172.] F. Mason, “Physical Character of the Karens,” Journal of the Asiatic Society of Bengal, 1866, pt. ii. pp. 28 sq. [173.] R. G. Woodthorpe, in Journal of the Anthropological Institute, xxvi. (1897) p. 23. [174.] C. J. S. F. Forbes, British Burma (London, 1878), pp. 99 sq.; Shway Yoe, The Burman (London, 1882), ii. 102; A. Bastian, Die Völker des östlichen Asien, ii. 389. [175.] Guerlach, “Mœurs et superstitions des sauvages Ba-hnars,” Missions Catholiques, xix. (1887) pp. 525 sq. [176.] J. H. Neumann, “De begoe in de godsdienstige begrippen der Karo-Bataks in de Doesoen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlvi. (1902) p. 27. [177.] F. Grabowsky, in Internationales Archiv für Ethnographie, ii. (1889) p. 182. [178.] Fr. Boas, in Eleventh Report on the North-Western Tribes of Canada, p. 6 (separate reprint from the Report of the British Association for 1896). [179.] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 414. [180.] J. G. F. Riedel, op. cit. pp. 221 sq. [181.] N. Ph. Wilken en J. A. Schwarz, “Het heidendom en de Islam in Bolaang Mongondou,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xi. (1867) pp. 263 sq. [182.] James Dawson, Australian Aborigines (Melbourne, Sydney, and Adelaide, 1881), pp. 57 sq. [183.] W. W. Gill, Myths and Songs of the South Pacific (London, 1876), pp. 171 sq. [184.] De Flacourt, Histoire de la grande Isle Madagascar (Paris, 1658), pp. 101 sq. [185.] E. L. M. Kühr, “Schetsen uit Borneo's Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvii. (1897) pp. 61 sq. [186.] R. H. Codrington, The Melanesians, pp. 138 sq. [187.] Bishop Hose, “The Contents of a Dyak Medicine Chest,” Journal of the Straits Branch of the Royal Asiatic Society, No. 39, June 1903, p. 69. [188.] R. H. Codrington, op. cit. p. 208. [189.] R. H. Codrington, op. cit. pp. 146 sq. [190.] V. M. Mikhailovskii, “Shamanism in Siberia and European Russia,” Journal of the Anthropological Institute, xxiv. (1895) pp. 69 sq. [191.] 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) pp. 363 sq. [192.] Rev. Myron Eels, “The Twana, Chemakum, and Klallam Indians of Washington Territory,” Annual Report of the Smithsonian Institution for 1887, pt. i. pp. 677 sq. [193.] A. Landes, “Contes et légendes annamites,” No. 76 in Cochinchine Française: excursions et reconnaissances, No. 23 (Saigon, 1885), p. 80. [194.] Guerlach, “Chez les sauvages Ba-hnars,” Missions Catholiques, xvi. (1884) p. 436, xix. (1887) p. 453, xxvi. (1894) pp. 142 sq. [195.] J. J. M. de Groot, The Religious System of China, i. 243 sq. [196.] See above, p. [45]. [197.] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 509. [198.] M. T. H. Perelaer, Ethnographische Beschrijving der Dajaks (Zalt-Bommel, 1870), pp. 26 sq. [199.] “Eenige bijzonderheden betreffende de Papoeas van de Geelvinksbaai van Nieuw-Guinea,” Bijdragen tot de Taal- Land- en Volkenkunde van Neêrlandsch-Indië, ii. (1854) pp. 375 sq. It is especially the souls of children that the spirit loves to take to himself. See J. L. van Hasselt, “Die Papuastämme an der Geelvinkbai,” Mitteilungen der Geographischen Gesellschaft zu Jena, ix. (1891) p. 103; compare ib. iv. (1886) pp. 118 sq. The mists seen to hang about tree-tops are due to the power of trees to condense vapour, as to which see Gilbert White, Natural History of Selborne, part ii. letter 29. [200.] Fr. Valentyn, Oud- en nieuw Oost-Indiën, iii. 13 sq. [201.] Van Schmidt, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgelovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut, en van een gedeelte van de zuidkust van Ceram,” in Tijdschrift voor Neêrlands Indië, 1843, dl. ii. 511 sqq. [202.] A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxix. (1895) pp. 5-8. [203.] A. Bastian, Die Seele und ihre Erscheinungswesen in der Ethnographie (Berlin, 1868), pp. 36 sq.; J. G. Gmelin, Reise durch Sibirien, ii. 359 sq. This mode of curing sickness, by inducing the demon to swap the soul of the patient for an effigy, is practised also by the Dyaks and by some tribes on the northern coast of New Guinea. See H. Ling Roth, “Low's Natives of Borneo,” Journal of the Anthropological Institute, xxi. (1892) p. 117; E. L. M. Kühr, “Schetsen uit Borneo's Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvii. (1897) pp. 62 sq.; F. S. A. de Clercq, “De West- en Noordkust van Nederlandsch Nieuw-Guinea,” Tijdschrift van het kon. Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) pp. 633 sq. [204.] V. Priklonski, “Todtengebräuche der Jakuten,” Globus, lix. (1891) pp. 81 sq. Compare id., “Über das Schamenthum bei den Jakuten,” in A. Bastian's Allerlei aus Volks- und Menschenkunde, i. 218 sq. [205.] P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, vii. (1863) pp. 146 sq. Why the priest, after restoring the soul, tells it to go away again, is not clear. [206.] J. G. F. Riedel “De Minahasa in 1825,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xviii. 523. [207.] N. Graafland, De Minahassa (Rotterdam, 1869), i. 327 sq. [208.] Fr. Kramer, “Der Götzendienst der Niasser,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxiii. (1890) pp. 490 sq. [209.] J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv. (April 1900) p. 357. [210.] G. Turner, Samoa, pp. 142 sq. [211.] J. B. Neumann, “Het Pane- en Bila-stroomgebied op het eiland Sumatra,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, dl. iii., Afdeeling, meer uitgebreide artikelen, No. 2 (1886), p. 302. [212.] R. H. Codrington, “Religious Beliefs and Practices in Melanesia,” Journal of the Anthropological Institute, x. (1881) p. 281; id., The Melanesians, p. 267. [213.] R. H. Codrington, The Melanesians, p. 229 [214.] Horatio Hale, United States Exploring Expedition, Ethnography and Philology (Philadelphia, 1846), pp. 208 sq. Compare Ch. Wilkes, Narrative of the United States Exploring Expedition (London, 1845), iv. 448 sq. Similar methods of recovering lost souls are practised by the Haidas, Nootkas, Shuswap, and other Indian tribes of British Columbia. See Fr. Boas, in Fifth Report on the North-Western Tribes of Canada, pp. 58 sq. (separate reprint from the Report of the British Association for 1889); id. in Sixth Report, etc., pp. 30, 44, 59 sq., 94 (separate reprint of the Report of the Brit. Assoc. for 1890); id. in Ninth Report, etc., p. 462 (in Report of the Brit. Assoc. for 1894). Kwakiutl medicine-men exhibit captured souls in the shape of little balls of eagle down. See Fr. Boas, in Report of the U.S. National Museum for 1895, pp. 561, 575. [215.] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, pp. 77 sq. [216.] J. G. F. Riedel, op. cit. pp. 356 sq. [217.] J. G. F. Riedel, op. cit. p. 376. [218.] Spenser St. John, Life in the Forests of the Far East,2 i. 189; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 261. Sometimes the souls resemble cotton seeds (Spenser St. John, l.c.). Compare id. i. 183. [219.] Nieuwenhuisen en Rosenberg, “Verslag omtrent het Eiland Nias,” Verhandel. van het Batav. Genootsch. van Kunsten en Wetenschappen, xxx. (Batavia, 1863) p. 116; H. von Rosenberg, Der Malayische Archipel, p. 174; E. Modigliani, Viaggio a Nías (Milan, 1890), p. 192. [220.] “Lettre du curé de Santiago Tepehuacan à son évêque sur les mœurs et coutumes des Indiens soumis à ses soins,” Bulletin de la Société de Géographie (Paris), IIme Série, ii. (1834) p. 178. [221.] W. Camden, Britannia (London, 1607), p. 792. The passage has not always been understood by Camden's translators. [222.] A. Moret, Le Rituel du culte divin journalier en Égypte (Paris, 1902), pp. 32-35, 83 sq. [223.] Th. Williams, Fiji and the Fijians2 (London, 1860), i. 250. [224.] W. W. Gill, Myths and Songs of the South Pacific, p. 171; id., Life in the Southern Isles, pp. 181 sqq. Cinet, sinnet, or sennit is cordage made from the dried fibre of the coco-nut husk. Large quantities of it are used in Fiji. See Th. Williams, Fiji and the Fijians,2 i. 69. [225.] J. Williams, Narrative of Missionary Enterprises in the South Sea Islands (London, 1838), pp. 93, 466 sq. A traveller in Zombo-land found traps commonly set at the entrances of villages and huts for the purpose of catching the devil. See Rev. Th. Lewis, “The Ancient Kingdom of Kongo,” The Geographical Journal, xix. (1902) p. 554. [226.] Relations des Jésuites, 1639, p. 44 (Canadian reprint, Quebec, 1858). [227.] L. J. B. Bérenger-Féraud, Les Peuplades de la Sénégambie (Paris, 1879), p. 277. [228.] Delafosse, in L'Anthropologie, xi. (1895) p. 558. [229.] W. H. Bentley, Life on the Congo (London, 1887), p. 71. [230.] Mary H. Kingsley, Travels in West Africa (London, 1897), pp. 461 sq. [231.] E. L. M. Kühr, in Internationales Archiv für Ethnographie, ii. (1889) p. 163; id., “Schetsen uit Borneo's Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvii. (1897) pp. 59 sq. Among the Haida Indians of Queen Charlotte Islands “every war-party must be accompanied by a shaman, whose duty it was to find a propitious time for making an attack, etc., but especially to war with and kill the souls of the enemy. Then the death of their natural bodies was certain.” See J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), p. 40 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. v. part i.). Some of the Dyaks of south-eastern Borneo perform a ceremony for the purpose of extracting the souls from the bodies of prisoners whom they are about to torture to death. See F. Grabowsky, “Der Tod, das Begräbnis, etc., bei den Dajaken,” Internationales Archiv für Ethnographie, ii. (1889) p. 199. [232.] A. Bastian, Allerlei aus Volks- und Menschenkunde (Berlin, 1888), i. 119. [233.] Relations des Jésuites, 1637, p. 50 (Canadian reprint, Quebec, 1858). [234.] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (the Hague, 1886), pp. 78 sq. [235.] E. B. Cross, “On the Karens,” Journal of the American Oriental Society, iv. (1854) p. 307. [236.] W. W. Skeat, Malay Magic (London, 1900), pp. 568 sq. [237.] W. W. Skeat, op. cit. pp. 569 sq. [238.] W. W. Skeat, op. cit. pp. 574 sq. [239.] W. W. Skeat, op. cit. pp. 576 sq. [240.] Lysias, Or. vi. 51, p. 51 ed. C. Scheibe. The passage was pointed out to me by my friend Mr. W. Wyse. As to the mutilation of the Hermae, see Thucydides, vi. 27-29, 60 sq.; Andocides, Or. i. 37 sqq.; Plutarch, Alcibiades, 18. [241.] Above, p. [69]. [242.] J. B. McCullagh, in The Church Missionary Gleaner, xiv. No. 164 (August 1887), p. 91. The same account is copied from the “North Star” (Sitka, Alaska, December 1888) in Journal of American Folk-lore, ii. (1889) pp. 74 sq. Mr. McCullagh's account (which is closely followed in the text) of the latter part of the custom is not quite clear. It would seem that failing to find the soul in the head-doctor's box it occurs to them that he may have swallowed it, as the other doctors were at first supposed to have done. With a view of testing this hypothesis they hold him up by the heels to empty out the soul; and as the water with which his head is washed may possibly contain the missing soul, it is poured on the patient's head to restore the soul to him. We have already seen that the recovered soul is often conveyed into the sick person's head. [243.] Fr. Boas in Eleventh Report on the North-Western Tribes of Canada, p. 571 (Report of the British Association for 1896). For other examples of the recapture or recovery of lost, stolen, and strayed souls, in addition to those which have been cited in the preceding pages, see J. N. Vosmaer, Korte Beschrijving van het Zuid-oostelijk Schiereiland van Celebes, pp. 119-123 (this work, of which I possess a copy, forms part of a Dutch journal which I have not identified; it is dated Batavia, 1835); J. G. F. Riedel, “De Topantunuasu of oorspronkelijke volksstammen van Central Selebes,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxv. (1886) p. 93; J. B. Neumann, “Het Pane- en Bilastroom-gebeid,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, dl. iii., Afdeeling, meer uitgebreide artikelen, No. 2 (1886), pp. 300 sq.; J. L. van der Toorn, “Het animisme bei den Minangkabauer,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxix. (1890) pp. 51 sq.; H. Ris, “De onderafdeeling Klein Mandailing Oeloe en Pahantan,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvi. (1896) p. 529; C. Snouck Hurgronje, De Atjéhers (Batavia and Leyden, 1893-4), i. 426 sq.; W. W. Skeat, Malay Magic, pp. 49-51, 452-455, 570 sqq.; Journal of the Anthropological Institute, xxiv. (1895) pp. 128, 287; Chimkievitch, “Chez les Bouriates de l'Amoor,” Tour du monde, N.S. iii. (1897) pp. 622 sq.; Father Ambrosoli, “Notice sur l'île de Rook,” Annales de la Propagation de la Foi, xxvii. (1855) p. 364; A. Bastian, Die Völker des östlichen Asien, ii. 388, iii. 236; id., Völkerstämme am Brahmaputra, p. 23; id., “Hügelstämme Assam's,” Verhandlungen der Berlin. Gesell. für Anthropol., Ethnol. und Urgeschichte, 1881, p. 156; Shway Yoe, The Burman, i. 283 sq., ii. 101 sq.; G. M. Sproat, Scenes and Studies of Savage Life, p. 214; J. Doolittle, Social Life of the Chinese, pp. 110 sq. (ed. Paxton Hood); T. Williams, Fiji and the Fijians,2 i. 242; E. B. Cross, “On the Karens,” Journal of the American Oriental Society, iv. (1854) pp. 309 sq.; A. W. Howitt, “On some Australian Beliefs,” Journal of the Anthropological Institute, xiii. (1884) pp. 187 sq.; id., “On Australian Medicine Men,” Journ. Anthrop. Inst. xvi. (1887) p. 41; E. P. Houghton, “On the Land Dayaks of Upper Sarawak,” Memoirs of the Anthropological Society of London, iii. (1870) pp. 196 sq.; L. Dahle, “Sikidy and Vintana,” Antananarivo Annual and Madagascar Annual, xi. (1887) pp. 320 sq.; C. Leemius, De Lapponibus Finmarchiae eorumque lingua, vita et religione pristina commentatio (Copenhagen, 1767), pp. 416 sq.; A. E. Jenks, The Bontoc Igorot (Manilla, 1905), pp. 199 sq.; C. G. Seligmann, The Melanesians of British New Guinea (Cambridge, 1910), pp. 185 sq. My friend W. Robertson Smith suggested to me that the practice of hunting souls, which is denounced in Ezekiel xiii. 17 sqq., may have been akin to those described in the text. [244.] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 440. [245.] A. Bastian, Die Völker des östlichen Asien, v. 455. [246.] J. G. F. Riedel, op. cit. p. 340. [247.] N. Adriani en A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlii. (1898) p. 511; compare A. C. Kruijt, ib. xliv. (1900) p. 247. [248.] A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” op. cit. xliv. (1900) p. 226. [249.] Annales de l'Association de la Propagation de la Foi, iv. (1830) p. 481. [250.] Rev. J. Roscoe, in a letter to me dated Mengo, Uganda, May 26, 1904. [251.] R. E. Dennett, “Bavili Notes,” Folk-lore, xvi. (1905) p. 372; id., At the Back of the Black Man's Mind (London, 1906), p. 79. [252.] Dudley Kidd, The Essential Kafir, p. 84. [253.] Dudley Kidd, Savage Childhood, p. 68. [254.] C. W. Hobley, “British East Africa,” Journal of the Anthropological Institute, xxxiii. (1903) pp. 327 sq. [255.] J. J. M. de Groot, The Religious System of China, iv. 84 sq. [256.] E. Modigliani, Viaggio a Nías, p. 620, compare p. 624. [257.] R. H. Codrington, The Melanesians, p. 184. [258.] R. H. Codrington, op. cit. p. 176. [259.] Fr. Boas, in Ninth Report on the North-Western Tribes of Canada, pp. 461 sq. (Report of the British Association for 1894). [260.] J. J. M. de Groot, The Religious System of China, i. 94, 210 sq. [261.] E. H. Man, “Notes on the Nicobarese,” Indian Antiquary, xxviii. (1899) pp. 257-259. Compare Sir R. C. Temple, in Census of India, 1901, iii. 209. [262.] W. W. Skeat, Malay Magic, p. 143. [263.] J. Dawson, Australian Aborigines, p. 54. [264.] Mohammed Ebn-Omar El-Tounsy, Voyage au Darfour, traduit de l'Arabe par le Dr. Perron (Paris, 1845), p. 347. [265.] W. W. Skeat, Malay Magic, p. 306. [266.] [Aristotle] Mirab. Auscult. 145 (157); Geoponica, xv. 1. In the latter passage, for κατάγει ἑαυτήν we must read κατάγει αὐτόν, an emendation necessitated by the context, and confirmed by the passage of Damïrï quoted and translated by Bochart, Hierozoicon, i. col. 833, “cum ad lunam calcat umbram canis, qui supra tectum est, canis ad eam [scil. hyaenam] decidit, et ea illum devorat.” Compare W. Robertson Smith, The Religion of the Semites,2 p. 129. [267.] Dudley Kidd, Savage Childhood, p. 71. [268.] W. Crooke, in Indian Antiquary, xix. (1890) p. 254. [269.] Spencer and Gillen, Northern Tribes of Central Australia, p. 612. [270.] M. R. Pedlow, in Indian Antiquary, xxix. (1900) p. 60. [271.] W. Cornwallis Harris, The Highlands of Aethiopia (London, 1844), i. 158. [272.] Dudley Kidd, The Essential Kafir, p. 313. [273.] D. Kidd, op. cit. p. 356. [274.] Dudley Kidd, Savage Childhood, p. 70. [275.] Panjab Notes and Queries, i. p. 15, § 122. [276.] Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, pp. 92, 94 (separate reprint from the Report of the British Association for 1890); compare id. in Seventh Report, etc., p. 13 (separate reprint from the Rep. Brit. Assoc. for 1891). [277.] A. W. Howitt, “The Jeraeil, or Initiation Ceremonies of the Kurnai Tribe,” Journal of the Anthropological Institute, xiv. (1885) p. 316. [278.] Miss Mary E. B. Howitt, Folk-lore and Legends of some Victorian Tribes (in manuscript). [279.] A. W. Howitt, Native Tribes of South-East Australia, p. 266. [280.] A. W. Howitt, op. cit. p. 267. [281.] A. W. Howitt, op. cit. pp. 256 sq. [282.] A. W. Howitt, op. cit. pp. 280 sq. Compare J. Dawson, Australian Aborigines, pp. 32 sq. [283.] Partly from notes sent me by my friend the Rev. J. Roscoe, partly from Sir H. Johnston's account (The Uganda Protectorate, ii. 688). In his printed notes (Journal of the Anthropological Institute, xxxii. (1902) p. 39) Mr. Roscoe says that the mother-in-law “may be in another room out of sight and speak to him through the wall or open door.” [284.] Father Picarda, “Autour du Mandera, Notes sur l'Ouzigoua, l'Oukwéré et l'Oudoé (Zanguebar),” Missions Catholiques, xviii. (1886) p. 286. [285.] Father Porte, “Les Réminiscences d'un missionnaire du Basutoland,” Missions Catholiques, xxviii. (1896) p. 318. [286.] H. H. Romily and Rev. George Brown, in Proceedings of the Royal Geographical Society, N.S. ix. (1887) pp. 9, 17. [287.] R. H. Codrington, The Melanesians, p. 43. [288.] J. G. Bourke, On the Border with Crook, p. 132. More evidence of the mutual avoidance of mother-in-law and son-in-law among savages is collected in my Totemism and Exogamy; see the Index, s.v. “Mother-in-law.” The custom is probably based on a fear of incest between them. To the almost universal rule of savage life that a man must avoid his mother-in-law there is a most remarkable exception among the Wahehe of German East Africa. In that tribe a bridegroom must sleep with his mother-in-law before he may cohabit with her daughter. See Rev. H. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute, xxxii. (1902) p. 312. [289.] O. Dapper, Description de l'Afrique, p. 312; H. Ling Roth, Great Benin, p. 119; Missions Catholiques, xv. (1883) p. 110; J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 67. [290.] Dio Chrysostom, Or. lxvii. vol. ii. p. 230, ed. L. Dindorf. [291.] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 61. [292.] W. W. Gill, Myths and Songs of the South Pacific, pp. 284 sqq. [293.] W. W. Skeat and C. O. Blagden. Pagan Races of the Malay Peninsula (London, 1906), ii. 110. [294.] The Rev. J. Roscoe, in a letter to me dated Mengo, Uganda, May 26, 1904. [295.] T. Arbousset et F. Daumas, Voyage d'exploration (Paris, 1842), p. 291; Dudley Kidd, The Essential Kafir, pp. 83, 303; id., Savage Childhood, p. 69. In the last passage Mr. Kidd tells us that “the mat was not held up in the sun, but was placed in the hut at the marked-off portion where the itongo or ancestral spirit was supposed to live; and the fate of the man was divined, not by the length of the shadow, but by its strength.” [296.] Theocritus, i. 15 sqq.; Philostratus, Heroic. i. 3; Porphyry, De antro nympharum, 26; Lucan, iii. 423 sqq.; Drexler, s.v. “Meridianus daemon,” in Roscher's Lexikon der griech. und röm. Mythologie, ii. 2832 sqq.; Bernard Schmidt, Das Volksleben der Neugriechen, pp. 94 sqq., 119 sq.; Georgeakis et Pineau, Folk-lore de Lesbos, p. 342; A. de Nore, Coutumes, mythes, et traditions des provinces de France, pp. 214 sq.; J. Grimm, Deutsche Mythologie,4 ii. 972; C. L. Rochholz, Deutscher Glaube und Brauch, i. 62 sqq.; E. Gerard, The Land beyond the Forest, i. 331; “Lettre du curé de Santiago Tepehuacan,” Bulletin de la Société de Géographie (Paris), IIme Série, ii. (1834) p. 180; N. von Stenin, “Die Permier,” Globus, lxxi. (1897) p. 374; D. Louwerier, “Bijgeloovige gebruiken, die door die Javanen worden in acht genomen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlix. (1905) p. 257. [297.] Schol. on Aristophanes, Frogs, 293. [298.] Pausanias, viii. 38. 6; Polybius, xvi. 12. 7; Plutarch, Quaestiones Graecae, 39. [299.] Th. Vernaleken, Mythen und Bräuche des Volkes in Österreich, p. 341; Reinsberg-Düringsfeld, Das festliche Jahr, p. 401; A. Wuttke, Der deutsche Volksaberglaube,2 p. 207, § 314. [300.] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 459. [301.] J. H. Weeks, “Notes on some Customs of the Lower Congo People,” Folk-lore, xix. (1908) p. 422. [302.] B. Schmidt, Das Volksleben der Neugriechen (Leipsic, 1871), pp. 196 sq. [303.] Georgeakis et Pineau, Folk-lore de Lesbos, pp. 346 sq. [304.] A. Strausz, Die Bulgaren (Leipsic, 1898), p. 199; W. R. S. Ralston, Songs of the Russian People, p. 127. [305.] W. Schmidt, Das Jahr und seine Tage in Meinung und Brauch der Romänen Siebenbürgens (Hermannstadt, 1866), p. 27; E. Gerard, The Land beyond the Forest, ii. 17 sq. Compare F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 161. [306.] Mgr. Bruguière, in Annales de l'Association de la Propagation de la Foi, v. (1831) pp. 164 sq.; Pallegoix, Description du royaume Thai ou Siam, ii. 50-52. [307.] A. Fytche, Burma, Past and Present (London, 1878), i. 251 note. [308.] On such practices in general, see E. B. Tylor, Primitive Culture,2 i. 104 sqq.; F. Liebrecht, Zur Volkskunde, pp. 284-296; F. S. Krauss, “Der Bauopfer bei den Südslaven,” Mittheilungen der Anthropologischen Gesellschaft in Wien, xvii. (1887) pp. 16-24; P. Sartori, “Über das Bauopfer,” Zeitschrift für Ethnologie, xxx. (1898) pp. 1-54; E. Westermarck, Origin and Development of the Moral Ideas (London, 1906-1908), i. 461 sqq. For some special evidence, see H. Oldenberg, Die Religion des Veda, pp. 363 sqq. (as to ancient India); Sonnerat, Voyage aux Indes Orientales et à la Chine, ii. 47 (as to Pegu); Guerlach, “Chez les sauvages Bahnars,” Missions Catholiques, xvi. (1884) p. 82 (as to the Sedans of Cochin-China); W. H. Furness, Home-life of Borneo Head-hunters, p. 3 (as to the Kayans and Kenyahs of Burma); A. C. Kruijt, “Van Paloppo naar Posso,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlii. (1898) p. 56 note (as to central Celebes); L. Hearn, Glimpses of Unfamiliar Japan (London, 1894), i. 148 sq.; H. Ternaux-Compans, Essai sur l'ancien Cundinamarca, p. 70 (as to the Indians of Colombia). These customs are commonly called foundation-sacrifices. But the name is inappropriate, as Prof. H. Oldenberg has rightly observed, since they are not sacrifices but charms. [309.] D. F. van Braam Morris, in Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxiv. (1891) p. 224. [310.] J. H. de Vries, “Reis door eenige eilandgroepen der Residentie Amboina,” Tijdschrift van het koninklijk Nederlandsch Aardrijkskundig Genootschap, Tweedie Serie, xvii. (1900) pp. 612 sq. [311.] E. H. Mann, Aboriginal Inhabitants of the Andaman Islands, p. 94. [312.] T. Williams, Fiji and the Fijians,2 i. 241. However, the late Mr. Lorimer Fison wrote to me that this reported belief in a bright soul and a dark soul “is one of Williams' absurdities. I inquired into it on the island where he was, and found that there was no such belief. He took the word for ‘shadow,’ which is a reduplication of yalo, the word for soul, as meaning the dark soul. But yaloyalo does not mean the soul at all. It is not part of a man as his soul is. This is made certain by the fact that it does not take the possessive suffix yalo-na = his soul; but nona yaloyalo = his shadow. This settles the question beyond dispute. If yaloyalo were any kind of soul, the possessive form would be yaloyalona” (letter dated August 26, 1898). [313.] James Chalmers, Pioneering in New Guinea (London, 1887), p. 170. [314.] Father Lambert, Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 45 sq. [315.] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 462. [316.] B. de Sahagun, Histoire générale des choses de la Nouvelle-Espagne (Paris, 1880), p. 314. The Chinese hang brass mirrors over the idols in their houses, because it is thought that evil spirits entering the house and seeing themselves in the mirrors will be scared away (China Review, ii. 164). [317.] G. Vuillier, “Chez les magiciens et les sorciers de la Corrèze,” Tour du monde, N.S. v. (1899) pp. 522, 524. [318.] H. Callaway, Nursery Tales, Traditions, and Histories of the Zulus (Natal and London, 1868), p. 342. [319.] T. Arbousset et F. Daumas, Voyage d'exploration au nord-est de la colonie du Cap de Bonne-Espérance, p. 12; T. Lindsay Fairclough, “Notes on the Basuto,” Journal of the African Society, No. 14 (January 1905), p. 201. [320.] R. H. Codrington, “Religious Beliefs and Practices in Melanesia,” Journ. Anthrop. Inst. x. (1881) p. 313; id., The Melanesians, p. 186. [321.] Fragmenta philosophorum Graecorum, ed. F. G. A. Mullach, i. 510; Artemidorus, Onirocr. ii. 7; Laws of Manu, iv. 38 (p. 135, G. Bühler's translation, Sacred Books of the East, vol. xxv.). [322.] See above, p. [37]. [323.] A. Wuttke, Der deutsche Volksaberglaube,2 pp. 429 sq., § 726. [324.] A. Wuttke, l.c.; E. Monseur, Le Folklore Wallon, p. 40. [325.] Folk-lore Journal, iii. (1885) p. 281; T. F. Thiselton Dyer, English Folk-lore, p. 109; J. Napier, Folk-lore, or Superstitious Beliefs in the West of Scotland, p. 60; W. Ellis, History of Madagascar, i. 238. Compare A. Grandidier, “Des rites funéraires chez les Malgaches,” Revue d'Ethnographie, v. (1886) p. 215. [326.] S. Weissenberg, “Die Karäer der Krim,” Globus, lxxxiv. (1903) p. 143; id. “Krankheit und Tod bei den südrussischen Juden,” Globus, xci. (1907) p. 360. [327.] Panjab Notes and Queries, ii. p. 169, § 906. [328.] J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 151, § 1097; Folk-lore Journal, vi. (1888) pp. 145 sq.: Panjab Notes and Queries, ii. p. 61, § 378. [329.] J. G. Frazer, “On certain Burial Customs as illustrative of the Primitive Theory of the Soul,” Journal of the Anthropological Institute, xv. (1886) pp. 82 sqq. Among the heathen Arabs, when a man had been stung by a scorpion, he was kept from sleeping for seven days, during which he had to wear a woman's bracelets and earrings (Rasmussen, Additamenta ad historiam Arabum ante Islamismum, p. 65, compare p. 69). The old Mexican custom of masking and the images of the gods so long as the king was sick (Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l'Amérique-Centrale, iii. 571 sq.) may perhaps have been intended to prevent the images from drawing away the king's soul. [330.] W. R. S. Ralston, Songs of the Russian People, p. 117. The objection, however, may be merely Puritanical. W. Robertson Smith informed me that the peculiarities of the Raskolniks are largely due to exaggerated Puritanism. [331.] E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, Part I. (Washington, 1899) p. 422. [332.] J. Owen Dorsey, “A Study of Siouan Cults,” Eleventh Annual Report of the Bureau of Ethnology (Washington, 1894), p. 484; id. “Teton Folk-lore,” American Anthropologist, ii. (1889) p. 143. [333.] Maximilian Prinz zu Wied, Reise in das innere Nord-America, i. 417. [334.] Ibid. ii. 166. [335.] C. Lumholtz, Unknown Mexico (London, 1903), i. 459 sq. [336.] A. Simson, “Notes on the Jivaros and Canelos Indians,” Journal of the Anthropological Institute, ix. (1880) p. 392. [337.] D. Forbes, in Journal of the Ethnological Society of London, ii. (1870) p. 236. [338.] E. R. Smith, The Araucanians (London, 1855), p. 222. [339.] Rev. A. Hetherwick, “Some Animistic Beliefs among the Yaos of British Central Africa,” Journal of the Anthropological Institute, xxxii. (1902) pp. 89 sq. [340.] W. A. Elmslie, Among the Wild Ngoni (Edinburgh and London, 1899), pp. 70 sq. [341.] J. Thomson, Through Masai Land (London, 1885), p. 86. [342.] E. Clodd, in Folk-lore, vi. (1895) pp. 73 sq., referring to The Times of March 24, 1891. [343.] L. A. Waddell, Among the Himalayas (Westminster, 1899), pp. 85 sq. [344.] E. Young, The Kingdom of the Yellow Robe (Westminster, 1898), p. 140. [345.] Ch. Dallet, Histoire de l'Église de Corée (Paris, 1874), i. p. xxv. This account of Corea was written at a time when the country was still almost secluded from European influence. The events of recent years have naturally wrought great changes in the habits and ideas of the people. [346.] “Iets over het bijgeloof in de Minahasa,” Tijdschrift voor Nederlandsch Indië, III. Série, iv. (1870) pp. 8 sq. [347.] J. Freiherr von Brenner, Besuch bei den Kannibalen Sumatras (Würzburg, 1894), p. 195. [348.] A. W. Nieuwenhuis, Quer durch Borneo, i. 314. [349.] “A Far-off Greek Island,” Blackwood's Magazine, February 1886, p. 235. [350.] J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Überlieferungen im Voigtlande (Leipsic, 1867), p. 423. [351.] W. R. S. Ralston, Songs of the Russian People, p. 117. [352.] Miss M. E. Durham, High Albania (London, 1909), p. 107. [353.] F. H. Groome, In Gipsy Tents (Edinburgh, 1880), pp. 337 sq. [354.] James Napier, Folk-lore, or Superstitious Beliefs in the West of Scotland, p. 142. For more examples of the same sort, see R. Andree, Ethnographische Parallelen und Vergleiche, Neue Folge (Leipsic, 1889), pp. 18 sqq. [355.] Menander Protector, in Fragmenta historicorum Graecorum, ed. C. Müller, iv. 227. Compare Gibbon, Decline and Fall of the Roman Empire, ch. xlii. vol. vii. pp. 294 sq. (Edinburgh, 1811). [356.] G. Turner, Samoa, pp. 291 sq. [357.] Charles New, Life, Wanderings, and Labours in Eastern Africa (London, 1873), p. 432. Compare ibid. pp. 400, 402. For the demons on Mt. Kilimanjaro, see also J. L. Krapf, Travels, Researches, and Missionary Labours in Eastern Africa (London, 1860), p. 192. [358.] Pierre Bouche, La Côte des Esclaves et le Dahomey (Paris, 1885), p. 133. [359.] A. van Gennep, Tabou et totémisme à Madagascar (Paris, 1904), p. 42. [360.] C. A. L. M. Schwaner, Borneo (Amsterdam, 1853-54), ii. 77. [361.] Ibid. ii. 167. [362.] A. W. Nieuwenhuis, Quer durch Borneo, ii. 102. [363.] E. Aymonier, Notes sur le Laos (Saigon, 1885), p. 196. [364.] Bulletin de la Société de Géographie (Paris), IVme Série, vi. (1853) pp. 134 sq. [365.] H. von Rosenberg, Der malayische Archipel (Leipsic, 1878), p. 198. [366.] D. W. Horst, “Rapport van eene reis naar de Noordkust van Nieuw Guinea,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxii. (1889) p. 229. [367.] Capt. John Moresby, Discoveries and Surveys in New Guinea (London, 1876), pp. 102 sq. [368.] R. I. Dodge, Our Wild Indians (Hartford, Conn., 1886), p. 119. [369.] J. Crevaux, Voyages dans l'Amérique du Sud (Paris, 1883), p. 300. [370.] J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 78. [371.] J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxvi. (1892) p. 13. Mr. E. W. Lewis, of Woodthorpe, Atkins Rood, Clapham Park, London, S.W., writes to me (July 2, 1902) that his grandmother, a native of Cheshire, used to make bees sting her as a cure for local rheumatism; she said the remedy was infallible and had been handed down to her from her mother. [372.] Father Baudin, “Le Fétichisme,” Missions Catholiques, xvi. (1884) p. 249; A. B. Ellis, The Yoruba-speaking Peoples of the Slave Coast (London, 1894), pp. 113 sq. [373.] A. Bastian, Allerlei aus Volks- und Menschenkunde (Berlin, 1888), i. 116. [374.] J. B. de Callone, “Iets over de geneeswijze en ziekten der Daijakers ter Zuid Oostkust van Borneo,” Tijdschrift voor Neêrlands Indie, 1840, dl. i. p. 418. [375.] M. T. H. Perelaer, Ethnographische Beschrijving der Dajaks, pp. 44, 54, 252; B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes (The Hague, 1875), p. 49. [376.] H. Grützner, “Über die Gebräuche der Basutho,” in Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte, 1877, pp. 84 sq. [377.] L. Decle, Three Years in Savage Africa (London, 1898), p. 81. [378.] P. Reichard, Deutsch-Ostafrika (Leipsic, 1892), p. 431. [379.] Nieuwenhuisen en Rosenberg, “Verslag omtrent het eiland Nias,” in Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xxx. (Batavia, 1863) p. 26. [380.] R. Parkinson, “Zur Ethnographie der Ontong Java- und Tasman-Inseln,” Internationales Archiv für Ethnographie, x. (1897) p. 112. [381.] T. S. Weir, “Note on Sacrifices in India as a Means of averting Epidemics,” Journal of the Anthropological Society of Bombay, i. 35. [382.] E. O'Donovan, The Merv Oasis (London, 1882), ii. 58. [383.] Emin Pasha in Central Africa, being a Collection of his Letters and Journals (London, 1888), p. 107. [384.] H. Ling Roth, Great Benin (Halifax, England, 1903), p. 123. [385.] Narrative of the Second Arctic Expedition made by Charles F. Hall, edited by Prof. J. G. Nourse, U.S.N. (Washington, 1879), p. 269, note. Compare Fr. Boas, “The Central Eskimo,” Sixth Annual Report of the Bureau of Ethnology (Washington, 1888), p. 609. [386.] J. A. Grant, A Walk across Africa, pp. 104 sq. [387.] E. Shortland, Traditions and Superstitions of the New Zealanders2 (London, 1856), p. 103. [388.] N. von Miklucho-Maclay, “Ethnologische Bemerkungen über die Papuas der Maclay-Kuste in Neu-Guinea,” Natuurkundig Tijdschrift voor Nederlandsch Indie, xxxvi. 317 sq. [389.] Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika (Berlin, 1894), p. 94. [390.] R. Brough Smyth, Aborigines of Victoria, i. 134. [391.] A. W. Howitt, Native Tribes of South-East Australia, p. 403. [392.] Ch. Hose, Notes on the Natives of British Borneo (in manuscript). [393.] A. C. Kruijt, “Het koppensnellen der Toradja's van Midden-Celebes, en zijne beteekenis,” Verslagen en Mededeelingen der Konikl. Akademie van Wetenschappen, Afdeeling Letterkunde, iv. Reeks, iii. (1899) p. 204. [394.] Scholiast on Euripides, Phoenissae, 1377, ed. E. Schwartz. [395.] Conon, Narrationes, 18; Pausanias, iii. 19. 12; Francis Fleming, Southern Africa (London, 1856), p. 259; Dudley Kidd, The Essential Kafir, p. 307. [396.] See The Magic Art and the Evolution of Kings, vol. ii. pp. 263 sq. [397.] John Campbell, Travels in South Africa, being a Narrative of a Second Journey in the Interior of that Country (London, 1822), ii. 205. [398.] Ladislaus Magyar, Reisen in Süd-Afrika (Buda-Pesth and Leipsic, 1859), p. 203. [399.] Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika (Berlin, 1894), p. 89. [400.] J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 62. [401.] C. J. Andersson, Lake Ngami2 (London, 1856), p. 223. [402.] Washington Matthews, “The Mountain Chant: a Navajo Ceremony,” Fifth Annual Report of the Bureau of Ethnology (Washington, 1887), p. 410. [403.] Asiatick Researches, vi. 535 sq. ed. 4to (p. 537 sq. ed. 8vo). [404.] François Valentyn, Oud en nieuw Oost-Indiën, iii. 16. [405.] A. W. Nieuwenhuis, In Centraal Borneo, i. 165. [406.] G. Turner, Samoa, pp. 305 sq. [407.] De Plano Carpini, Historia Mongolorum quos nos Tartaros appellamus, ed. D'Avezac (Paris, 1838), cap. iii. § iii. p. 627, cap. ult. § i. x. p. 744, and Appendix, p. 775; “Travels of William de Rubriquis into Tartary and China,” in Pinkerton's Voyages and Travels, vii. 82 sq. [408.] Paul Pogge, “Bericht über die Station Mukenge,” Mittheilungen der Afrikanischen Gesellschaft in Deutschland, iv. (1883-1885) pp. 182 sq. [409.] Coillard, “Voyage au pays des Banyais et au Zambèse,” Bulletin de la Société de Géographie (Paris), VIme Série, xx. (1880) p. 393. [410.] J. L. Krapf, Travels, Researches, and Missionary Labours during an Eighteen Years' Residence in Eastern Africa (London, 1860), pp. 252 sq. [411.] O. Dapper, Description de l'Afrique (Amsterdam, 1686), p. 391. [412.] Proyart, “History of Loango, Kakongo,” etc., in Pinkerton's Voyages and Travels, xvi. 583; Dapper, op. cit. p. 340; J. Ogilby, Africa (London, 1670), p. 521. Compare A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 288. [413.] A. Bastian, op. cit. i. 268 sq. [414.] See above, pp. [8] sq. [415.] L. von Ende, “Die Baduwis auf Java,” Mittheilungen der anthropologischen Gesellschaft in Wien, xix. (1889) pp. 7-10. As to the Baduwis (Badoejs) see also G. A. Wilken, Handleiding voor de vergelijkende Volkenkunde van Nederlandsch-Indië (Leyden, 1893), pp. 640-643. [416.] A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, p. 107. [417.] J. B. Neumann, “Het Pane- en Bila- Stroomgebied op het eiland Sumatra,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, dl. iii. (1886) Afdeeling, meer uitgebreide artikelen, No. 2, p. 300. [418.] J. Richardson, “Tanala Customs, Superstitions and Beliefs,” The Antananarivo Annual and Madagascar Magazine, Reprint of the First Four Numbers (Antananarivo, 1885), p. 219. [419.] W. Cornwallis Harris, The Highlands of Aethiopia, iii. 171 sq. [420.] Th. Lefebvre, Voyage en Abyssinie, i. p. lxxii. [421.] Lieut. V. L. Cameron, Across Africa (London, 1877), ii. 71; id., in Journal of the Anthropological Institute, vi. (1877) p. 173. [422.] Ebn-el-Dyn el-Eghouâthy, “Relation d'un voyage dans l'intérieur de l'Afrique septentrionale,” Bulletin de la Société de Géographie (Paris), IIme Série, i. (1834) p. 290. [423.] J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv. (April 1900) p. 360. [424.] Th. Williams, Fiji and the Fijians.2 i. 249. [425.] “Adventures of Andrew Battel,” in Pinkerton's Voyages and Travels, xvi. 330; O. Dapper, Description de l'Afrique, p. 330; A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 262 sq.; R. F. Burton, Abeokuta and the Cameroons Mountains, i. 147. [426.] Proyart's “History of Loango, Kakongo,” etc., in Pinkerton's Voyages and Travels, xvi. 584. [427.] J. L. Wilson, Western Africa, p. 202; John Duncan, Travels in Western Africa, i. 222. Compare W. W. Reade, Savage Africa, p. 543. [428.] Paul Pogge, Im Reiche des Muata Jamwo (Berlin, 1880), p. 231. [429.] F. T. Valdez, Six Years of a Traveller's Life in Western Africa (London, 1861), ii. 256. [430.] A. F. Mockler-Ferryman, Up the Niger (London, 1892), p. 38. [431.] Baron Roger, “Notice sur le gouvernement, les mœurs et les superstitions des Nègres du pays de Walo,” Bulletin de la Société de Géographie (Paris), viii. (1827) p. 351. [432.] G. Schweinfurth, The Heart of Africa, ii. 45 (third edition, London, 1878); G. Casati, Ten Years in Equatoria (London and New York, 1891), i. 177. As to the various customs observed by Monbutto chiefs in drinking see G. Burrows, The Land of the Pigmies (London, 1898), pp. 88, 91. [433.] J. G. Frazer, Totemism and Exogamy, ii. 526, from information furnished by the Rev. John Roscoe. [434.] W. Cornwallis Harris, The Highlands of Aethiopia, iii. 78. [435.] A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, pp. 162 sq. [436.] Capt. James Cook, Voyages, v. 374 (ed. 1809). [437.] Heraclides Cumanus, in Athenaeus, iv. 26, p. 145 b-d. On the other hand, in Kafa no one, not even the king, may eat except in the presence of a legal witness. A slave is appointed to witness the king's meals, and his office is esteemed honourable. See F. G. Massaja, in Bulletin de la Société de Géographie (Paris), Vme Série, i. (1861) pp. 330 sq.; Ph. Paulitschke, Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl (Berlin, 1896), pp. 248 sq. [438.] Notes analytiques sur les collections ethnographiques du Musée du Congo, I. Les Arts, Religion (Brussels, 1902-1906), p. 164. [439.] Mohammed Ibn-Omar el Tounsy, Voyage au Darfour (Paris, 1845), p. 203; Travels of an Arab Merchant [Mohammed Ibn-Omar el Tounsy] in Soudan, abridged from the French (of Perron) by Bayle St. John (London, 1854), pp. 91 sq. [440.] Mohammed Ibn-Omar el Tounsy, Voyage au Ouadây (Paris, 1851), p. 375. [441.] Ibn Batoutah, Voyages, ed. C. Defrémery et B. R. Sanguinetti (Paris, 1853-1858), iv. 441. [442.] Le Commandant Mattei, Bas-Niger, Bénoué, Dahomey (Paris, 1895), pp. 90 sq. [443.] H. Ternaux-Compans, Essai sur l'ancien Cundinamarca, p. 60. [444.] Manuscrit Ramirez, histoire de l'origine des Indiens qui habitent la Nouvelle Espagne selon leurs traditions, publié par D. Charnay (Paris, 1903), pp. 107 sq. [445.] Herodotus, i. 99. [446.] A. B. Ellis, The Yoruba-speaking Peoples of the Slave Coast, p. 170. [447.] Ebn-el-Dyn el-Eghouathy, “Relation d'un voyage,” Bulletin de la Société de Géographie (Paris), IIme Série, i. (1834) p. 290; H. Duveyrier, Exploration du Sahara: les Touareg du Nord, pp. 391 sq.; Reclus, Nouvelle Géographie Universelle, xi. 838 sq.; James Richardson, Travels in the Great Desert of Sahara, ii. 208. [448.] J. Wellhausen, Reste arabischen Heidentums2 (Berlin, 1897), p. 196. [449.] Tertullian, De virginibus velandis, 17 (Migne's Patrologia Latina, ii. col. 912). [450.] Pseudo-Dicaearchus, Descriptio Graeciae, 18, in Geographi Graeci Minores, ed. C. Müller, i. 103; id., in Fragmenta Historicorum Graecorum, ed. C. Müller, ii. 259. [451.] G. Turner, Samoa, pp. 67 sq. [452.] J. G. F. Riedel, “Die Landschaft Dawan oder West-Timor,” Deutsche geographische Blätter, x. 230. [453.] A. W. Howitt, “On some Australian Ceremonies of Initiation,” Journal of the Anthropological Institute, xiii. (1884) p. 456. [454.] Above, pp. [30] sqq. [455.] See above, pp. [5], [8] sq. [456.] This rule was mentioned to me in conversation by Miss Mary H. Kingsley. However, he is said to have shewn himself outside his palace on solemn occasions once or twice a year. See O. Dapper, Description de l'Afrique, pp. 311 sq.; H. Ling Roth, Great Benin, p. 74. As to the worship of the king of Benin, see The Magic Art and the Evolution of Kings, vol. i. p. 396. [457.] A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 263. However, a case is recorded in which he marched out to war (ibid. i. 268 sq.). [458.] S. Crowther and J. C. Taylor, The Gospel on the Banks of the Niger (London, 1859), p. 433. [459.] Le Commandant Mattei, Bas-Niger, Bénoué, Dahomey (Paris, 1895), pp. 67-72. The annual dance of the king of Onitsha outside of his palace is mentioned also by S. Crowther and J. C. Taylor (op. cit. p. 379), and A. F. Mockler-Ferryman (Up the Niger, p. 22). [460.] “Mission Voulet-Chanoine,” Bulletin de la Société de Géographie (Paris), VIIIme Série, xx. (1899) p. 223. [461.] C. Partridge, Cross River Natives (London, 1905), p. 7; compare id. pp. 8, 200, 202, 203 sq. See also Major A. G. Leonard, The Lower Niger and its Tribes (London, 1906), pp. 371 sq. [462.] Strabo, xvii. 2. 2 σέβονται δ᾽ ὡς θεοὺς τουσ βασιλεασ, κατακλειστουσ οντασ και οἰκουροὺς τὸ πλέον. [463.] Xenophon, Anabasis, v. 4. 26; Scymnus Chius, Orbis descriptio, 900 sqq. (Geographi Graeci Minores, ed. C. Müller, i. 234); Diodorus Siculus, xiv. 30. 6 sq.; Nicolaus Damascenus, quoted by Stobeaus, Florilegium, xliv. 41 (vol. ii. p. 185, ed. Meineke); Apollonius Rhodius, Argon. ii. 1026, sqq., with the note of the scholiast; Pomponius Mela, i. 106, p. 29, ed. Parthey. Die Chrysostom refers to the custom without mentioning the name of the people (Or. xiv. vol. i. p. 257, ed. L. Dindorf). [464.] Strabo, xvi. 4. 19, p. 778; Diodorus Siculus, iii. 47. Inscriptions found in Sheba (the country about two hundred miles north of Aden) seem to shew that the land was at first ruled by a succession of priestly kings, who were afterwards followed by kings in the ordinary sense. The names of many of these priestly kings (makarribs, literally “blessers”) are preserved in inscriptions. See Prof. S. R. Driver, in Authority and Archaeology Sacred and Profane, edited by D. G. Hogarth (London, 1899), p. 82. Probably these “blessers” are the kings referred to by the Greek writers. We may suppose that the blessings they dispensed consisted in a proper regulation of the weather, abundance of the fruits of the earth, and so on. [465.] Heraclides Cumanus, in Athenaeus, xii. 13, p. 517 b.c. [466.] Ch. Dallet, Histoire de l'Église de Coreé (Paris, 1874), i. pp. xxiv-xxvi. The king sometimes, though rarely, left his palace. When he did so, notice was given beforehand to his people. All doors must be shut and each householder must kneel before his threshold with a broom and a dust-pan in his hand. All windows, especially the upper ones, must be sealed with slips of paper, lest some one should look down upon the king. See W. E. Griffis, Corea, the Hermit Nation, p. 222. These customs are now obsolete (G. N. Curzon, Problems of the Far East, Westminster, 1896, pp. 154 sq. note). [467.] This I learned from the late Mr. W. Simpson, formerly artist of the Illustrated London News. [468.] Richard, “History of Tonquin,” in Pinkerton's Voyages and Travels, ix. 746. [469.] Shway Yoe, The Burman (London, 1882), i. 30 sq.; compare Indian Antiquary, xx. (1891) p. 49. [470.] G. Taplin, “The Narrinyeri,” in Native Tribes of South Australia (Adelaide, 1879), pp. 24-26; id., in E. M. Curr, The Australian Race, ii. p. 247. [471.] G. Taplin, “The Narrinyeri,” in Native Tribes of South Australia, p. 63; id., “Notes on the Mixed Races of Australia,” Journal of the Anthropological Institute, iv. (1875) p. 53; id., in E. M. Curr, The Australian Race, ii. 245. [472.] H. E. A. Meyer, “Manners and Customs of the Aborigines of the Encounter Bay Tribe,” in Native Tribes of South Australia, p. 196. [473.] R. H. Codrington, The Melanesians, pp. 203 sq., compare pp. 178, 188, 214. [474.] G. Turner, Samoa, pp. 302 sq. See The Magic Art and the Evolution of Kings, i. 341 sq. [475.] K. Vetter, Komm herüber und hilf uns! iii. (Barmen, 1898) p. 9; M. Krieger, Neu-Guinea, pp. 185 sq.; R. Parkinson, “Die Berlinhafen Section, ein Beitrag zur Ethnographie der Neu-Guinea Küste,” Internationales Archiv für Ethnographie, xiii. (1900) p. 44; M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” Mittheilungen der Anthropologischen Gesellschaft in Wien, xxxii. (1902) p. 287. [476.] Mgr. Couppé, “En Nouvelle-Poméranie,” Missions Catholiques, xxiii. (1891) p. 364; J. Graf Pfeil, Studien und Beobachtungen aus der Südsee (Brunswick, 1899), pp. 141 sq.; P. A. Kleintitschen, Die Küstenbewohner der Gazellehalbinsel (Hiltrup bei Münster, n.d.), pp. 343 sq. [477.] O. Dapper, Description de l'Afrique, p. 330. We have seen that the food left by the king of the Monbutto, is carefully buried (above, p. [119]). [478.] Bosman's “Guinea,” in Pinkerton's Voyages and Travels, xvi. 487. [479.] P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, vii. (1863) p. 126. [480.] W. Caland, Altindisches Zauberritual, pp. 163 sq. [481.] Pliny, Nat. Hist. xxviii. 19. For other examples of witchcraft wrought by means of the refuse of food, see E. S. Hartland, The Legend of Perseus, ii. 83 sqq. [482.] On the covenant entered into by eating together see the classical exposition of W. Robertson Smith, The Religion of the Semites2 (London, 1894), pp. 269 sqq. For examples of the blood-covenant, see H. C. Trumbull, The Blood Covenant (London, 1887). The examples might easily be multiplied. [483.] Kaempfer's “History of Japan,” in Pinkerton's Voyages and Travels, vii. 717. [484.] Rev. Lorimer Fison, in a letter to me dated August 26, 1898. In Fijian, kana is to eat; the meaning of lama is unknown. [485.] “Coutumes étranges des indigènes du Djebel-Nouba,” Missions Catholiques, xiv. (1882) p. 460; Father S. Carceri, “Djebel-Nouba,” ibid. xv. (1883) p. 450. The title of the priestly king is cogiour or codjour. “The codjour is the pontifical king of each group of villages; it is he who regulates and administers the affairs of the Nubas. He is an absolute monarch, on whom all depend. But he has no princely privileges or immunities; no royal insignia, no badge mark him off from his subjects. He lives like them by the produce of his fields and his industry; he works like them, earns his daily bread, and has no guard of honour, no tribunal, no code of laws, no civil list” (Father S. Carceri, loc. cit.). [486.] “Der Muata Cazembe und die Völkerstämme der Maravis, Chevas, Muembas, Lundas und andere von Süd-Afrika,” Zeitschrift für allgemeine Erdkunde (Berlin), vi. (1856) pp. 398 sq.; F. T. Valdez, Six Years of a Traveller's Life in Western Africa (London, 1861), ii. 251 sq. [487.] W. Mariner, The Natives of the Tonga Islands,2 i. 141 sq. note, 434 note, ii. 82 sq., 221-224; Captain J. Cook, Voyages (London, 1809), v. 427 sq. Similarly in Fiji any person who had touched the head of a living chief or the body of a dead one was forbidden to handle his food, and must be fed by another (J. E. Erskine, The Western Pacific, p. 254). [488.] On the custom of touching for the King's Evil, see The Magic Art and the Evolution of Kings, vol. i. pp. 368 sqq. [489.] “The idea in which this law [the law of taboo or tapu, as it was called in New Zealand] originated appears to have been, that a portion of the spiritual essence of an atua or of a sacred person was communicated directly to objects which they touched, and also that the spiritual essence so communicated to any object was afterwards more or less retransmitted to anything else brought into contact with it” (E. Shortland, Traditions and Superstitions of the New Zealanders, Second Edition, London, 1856, p. 102). Compare id., Maori Religion and Mythology, p. 25. [490.] Old New Zealand, by a Pakeha Maori (London, 1884), pp. 96 sq. [491.] W. Brown, New Zealand and its Aborigines (London, 1845), p. 76. For more examples of the same kind see ibid. pp. 177 sq. [492.] E. Tregear, “The Maoris of New Zealand,” Journal of the Anthropological Institute, xix. (1890) p. 100. [493.] R. Taylor, Te Ika a Maui, or, New Zealand and its Inhabitants,2 p. 164. [494.] R. Taylor, op. cit. p. 165. [495.] Spencer and Gillen, Native Tribes of Central Australia, pp. 537 sq. [496.] R. Southey, History of Brazil, i.2 (London, 1822), p. 238. [497.] Major A. G. Leonard, The Lower Niger and its Tribes (London, 1906), pp. 257 sq. [498.] Merolla's “Voyage to Congo,” in Pinkerton's Voyages and Travels, xvi. 237 sq. As to these chegilla or taboos on food, which are commonly observed by the natives of this part of Africa, see further my Totemism and Exogamy, ii. 614 sqq. [499.] W. Ellis, Polynesian Researches (Second Edition, London, 1832-1836), iv. 388. Ellis appears to imply that the rule was universal in Polynesia, but perhaps he refers only to Hawaii, of which in this part of his work he is specially treating. We are told that in Hawaii the priest who carried the principal idol about the country was tabooed during the performance of this sacred office; he might not touch anything with his hands, and the morsels of food which he ate had to be put into his mouth by the chiefs of the villages through which he passed or even by the king himself, who accompanied the priest on his rounds (L. de Freycinet, Voyage autour du monde, Historique, ii. Première Partie, Paris, 1829, p. 596). In Tonga the rule applied to chiefs only when their hands had become tabooed by touching a superior chief (W. Mariner, Tonga Islands, i. 82 sq.). In New Zealand chiefs were fed by slaves (A. S. Thomson, The Story of New Zealand, i. 102); or they may, like tabooed people in general, have taken up their food from little stages with their mouths or by means of fern-stalks (R. Taylor, Te Ika a Maui, or New Zealand and its Inhabitants,2 p. 162). [500.] Old New Zealand, by a Pakeha Maori (London, 1884), pp. 104-114. For more evidence see W. Yate, New Zealand, p. 85; G. F. Angas, Savage Life and Scenes in Australia and New Zealand, ii. 90; E. Dieffenbach, Travels in New Zealand, ii. 104 sq.; J. Dumont D'Urville, Voyage autour du monde et à la recherche de La Pérouse, ii. 530; Father Servant, “Notice sur la Nouvelle Zélande,” Annales de la Propagation de la Foi, xv. (1843) p. 22. [501.] G. Turner, Samoa, p. 145. Compare G. Brown, D.D., Melanesians and Polynesians (London, 1910), p. 402: “The men who took hold of the body were paia (sacred) for the time, were forbidden to touch their own food, and were fed by others. No food wad eaten in the same house with the dead body.” [502.] W. Mariner, The Natives of the Tonga Islands2 (London, 1818), i. 141 sq., note. [503.] Father Bataillon, in Annales de la Propagation de la Foi, xiii. (1841) p. 19. For more evidence of the practice of this custom in Polynesia, see Captain J. Cook, Voyages (London, 1809), vii. 147; James Wilson, Missionary Voyage to the Southern Pacific Ocean (London, 1799), p. 363. [504.] Ch. Wilkes, Narrative of the United States Exploring Expedition, New Edition (New York, 1851), iii. 99 sq. [505.] W. G. Lawes, “Ethnological Notes on the Motu, Koitapu, and Koiari Tribes of New Guinea,” Journal of the Anthropological Institute, viii. (1879) p. 370. [506.] Father Lambert, in Missions Catholiques, xii. (1880) p. 365; id., Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 238 sq. [507.] A. C. Hollis, The Nandi (Oxford, 1909), p. 70. [508.] H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” Revue d'Ethnographie et de Sociologie, i. (1910) p. 153. [509.] A. W. Howitt, Native Tribes of South-East Australia, p. 563. [510.] Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, pp. 91 sq. (separate Reprint from the Report of the British Association for 1890). [511.] 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) pp. 331, 332 sq. [512.] C. Hill-Tout, The Far West, the Home of the Salish and Déné (London, 1907), pp. 193 sq. [513.] G. M. Dawson, “Notes and Observations on the Kwakiool People of the Northern part of Vancouver Island and adjacent Coasts,” Proceedings and Transactions of the Royal Society of Canada for the Year 1887, vol. v. (Montreal, 1888) Trans. Section ii. pp. 78 sq. [514.] F. Blumentritt, “Über die Eingeborenen der Insel Palawan und der Inselgruppe der Talamlanen,” Globus, lix. (1891) p. 182. [515.] Father Guis, “Les Canaques, Mort-Deuil,” Missions Catholiques, xxxiv. (1902) pp. 208 sq. [516.] Capt. W. E. Armit, “Customs of the Australian Aborigines,” Journal of the Anthropological Institute, ix. (1880) p. 459. [517.] W. Ridley, “Report on Australian Languages and Traditions,” Journal of the Anthropological Institute, ii. (1873) p. 268. [518.] From information given me by Messrs. Roscoe and Miller, missionaries to Uganda (June 24, 1897), and afterwards corrected by the Katikiro (Prime Minister) of Uganda in conversation with Mr. Roscoe (June 20, 1902). [519.] Report of the International Polar Expedition to Point Barrow, Alaska (Washington, 1885), p. 46. [520.] Alexander Mackenzie, Voyages from Montreal through the Continent of North America (London, 1801), p. cxxiii. [521.] Gavin Hamilton, “Customs of the New Caledonian Women,” Journal of the Anthropological Institute, vii. (1878) p. 206. Among the Nootkas of British Columbia a girl at puberty is hidden from the sight of men for several days behind a partition of mats; during her seclusion she may not scratch her head or her body with her hands, but she may do so with a comb or a piece of bone, which is provided for the purpose. See Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 41 (separate reprint from the Report of the British Association for 1890). Again, among the Shuswap of British Columbia a girl at puberty lives alone in a little hut on the mountains and is forbidden to touch her head or scratch her body; but she may scratch her head with a three-toothed comb and her body with the painted bone of a deer. See Fr. Boas, op. cit. pp. 89 sq. In the East Indian island of Ceram a girl may not scratch herself with her fingers the night before her teeth are filed, but she may do it with a piece of bamboo. See J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 137. [522.] A. G. Morice, “The Canadian Dénés,” Annual Archaeological Report (Toronto), 1905, p. 218. [523.] H. Pittier de Fabrega, “Die Sprache der Bribri-Indianer in Costa Rica,” Sitzungsberichte der philosophischen-historischen Classe der Kaiserlichen Akademie der Wissenschaften (Vienna), cxxxviii. (1898) p. 20. [524.] C. G. Seligmann, in Reports of the Cambridge Anthropological Expedition to Torres Straits, v. (Cambridge, 1904) pp. 201, 203. [525.] James Wilson, Missionary Voyage to the Southern Pacific Ocean, p. 354. [526.] G. Turner, Samoa, p. 276. [527.] C. G. Seligmann, “The Medicine, Surgery, and Midwifery of the Sinaugolo,” Journal of the Anthropological Institute, xxxii. (1902) p. 302. In Uganda a bride is secluded for a month, during which she only receives near relatives; she wears her veil all this time. She may not handle food, but is fed by one of her attendants. A peasant's wife is secluded for two or three days only. See J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 37. [528.] Father Guis, “Les Canaques, ce qu'ils font, ce qu'ils disent,” Missions Catholiques, xxx. (1898) p. 119. [529.] V. Lisiansky, A Voyage Round the World (London, 1814), p. 201. [530.] H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” Revue d' Ethnographie et de Sociologie, i. (1910) p. 153. [531.] H. Pittier de Fábrega, op. cit. pp. 20 sq. [532.] F. Fawcett, “Note on a Custom of the Mysore ‘Gollaválu’ or Shepherd Caste People,” Journal of the Anthropological Society of Bombay, i. 536 sq.; E. Thurston, Castes and Tribes of Southern India (Madras, 1909), ii. 287 sq. [533.] M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch Neu-Guinea,” Mittheilungen der Anthropologischen Gesellschaft in Wien, xxxii. (1902) p. 280. [534.] P. Rascher, “Die Sulka,” Archiv für Anthropologie, xxix. (1904) p. 212; R. Parkinson, Dreissig Jahre in der Südsee (Stuttgart, 1907), p. 180. [535.] K. Vetter, in Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel, 1897, p. 87. [536.] Rev. E. Dannert, “Customs of the Ovaherero at the Birth of a Child,” (South African) Folk-lore Journal, ii. (1880) p. 63. [537.] Levrault, “Rapport sur les provinces de Canélos et du Napo,” Bulletin de la Société de Géographie (Paris), Deuxième Série, xi. (1839) p. 74. [538.] Franz Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. part i. (New York, 1901) pp. 125 sq. As to Sedna, see id. pp. 119 sqq. [539.] H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” Revue d'Ethnographie et de Sociologie, i. (1910) p. 139. [540.] H. A. Junod, op. cit. pp. 139 sq. [541.] H. A. Junod, op. cit. pp. 140 sq. [542.] See The Magic Art and the Evolution of Kings, vol. i. pp. 262 sqq., 278. [543.] Le R. P. Cadière, “Coutumes populaires de la vallée du Nguôn-So'n,” Bulletin de l'École Française d'Extrême-Orient, ii. (Hanoi, 1902) pp. 353 sq. [544.]

Dittenberger, Sylloge inscriptionum Graecarum,2 No. 566; Ch. Michel, Recueil d'inscriptions grecques, No. 730 ἁγνευέτωσαν δὲ καὶ εἰσίτωσαν εἰς τὸν τῆς θεο[ῦ ναὸν] ... ὡσαύτως δὲ καὶ ἀπὸ κήδους καὶ τεκούσης γυναικὸς δευτεραῖος: Euripides, Iphigenia in Tauris, 380 sqq.:

τὰ τῆς θεοῦ δὲ μέμφομαι σοφίσματα, ἤτις. βροτῶν μὲν ἤν τις ἄψηται φόνου ἥ καὶ λοχείας ἢ νεκροῦ θιγῇ χεροῖν, βωμῶν ἀπείργει, μυσαρὸν ὡς ἡγουμένη.

Compare also a mutilated Greek inscription found in Egypt (Revue archéologique, IIIme Série, ii. 182 sqq.). In the passage of Euripides which I have just quoted an acute verbal scholar, the late Dr. Badham, proposed to omit the line ἢ καὶ λοχείας ἢ νεκροῦ θιγῇ χεροῖν with the comment: “Nihil facit ad argumentum puerperae mentio; patet versum a sciolo additum.” To do Dr. Badham justice, the inscription which furnishes so close a parallel to the line of Euripides had not yet been discovered among the ruins of Pergamum, when he proposed to mutilate the text of the poet.

Deuteronomy xxiii. 9-14; 1 Samuel xxi. 5. The rule laid down in Deuteronomy xxiii. 10, 11, suffices to prove that the custom of continence observed in time of war by the Israelites, as by a multitude of savage and barbarous peoples, was based on a superstitious, not a rational motive. To convince us of this it is enough to remark that the rule is often observed by warriors for some time after their victorious return, and also by the persons left at home during the absence of the fighting men. In these cases the observance of the rule evidently does not admit of a rational explanation, which could hardly, indeed, be entertained by any one conversant with savage modes of thought. For examples, see The Magic Art and the Evolution of Kings, vol. i. pp. 125, 128, 131, 133, and below, pp. 161, 163, 165, 166, 167, 168, 169, 175 sq., 178, 179, 181.

The other rule of personal cleanliness referred to in the text is exactly observed, for the reason I have indicated, by the aborigines in various parts of Australia. See (Sir) George Grey, Journals, ii. 344; R. Brough Smyth, Aborigines of Victoria, i. 165; J. Dawson, Australian Aborigines, p. 12; P. Beveridge, in Journal and Proceedings of the Royal Society of New South Wales, xvii. (1883) pp. 69 sq. Compare W. Stanbridge, “On the Aborigines of Victoria,” Transactions of the Ethnological Society of London, N.S. i. (1861) p. 299; Fison and Howitt, Kamilaroi and Kurnai, p. 251; E. M. Curr, The Australian Race, iii. 178 sq., 547; W. E. Roth, North Queensland Ethnography, Bulletin No. 5 (Brisbane, 1903), p. 22, § 80. The same dread has resulted in a similar custom of cleanliness in Melanesia and Africa. See R. Parkinson, Im Bismarck-Archipel, pp. 143 sq.; R. H. Codrington, The Melanesians, p. 203 note; F. von Luschan, “Einiges über Sitten und Gebräuche der Eingeborenen Neu-Guineas,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte (1900), p. 416; J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” Journal of the Anthropological Institute, xx. (1891) p. 131. Mr. Lorimer Fison sent me some notes on the Fijian practice, which agrees with the one described by Dr. Codrington. The same rule is observed, probably from the same motives, by the Miranha Indians of Brazil. See Spix und Martius, Reise in Brasilien, iii. 1251 note. On this subject compare F. Schwally, Semitische Kriegsaltertümer, i. (Leipsic, 1901) pp. 67 sq.

The character of King Solomon appears to be a favourite one with the Malay sorcerer when he desires to ingratiate himself with or lord it over the powers of nature. Thus, for example, in addressing silver ore the sage observes:—

“If you do not come hither at this very moment
You shall be a rebel unto God,
And a rebel unto God's Prophet Solomon,
For I am God's Prophet Solomon.”—

See W. W. Skeat, Malay Magic, p. 273. No doubt the fame of his wisdom has earned for the Hebrew monarch this distinction among the dusky wizards of the East.

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