[344] R. H. Nassau, Fetichism in West Africa, p. 212.
[345] Haddon, Head-hunters, p. 353 ff.
[346] Turner, Samoa, chap. iii. In some Christian communities the saint on whose festival day a child is born is adopted as the child's patron saint. In the higher ancient religions there were religious observances in connection with the birth and rearing of children, special divine care being sought; see, for example, the elaborate Roman apparatus of divine guardians.
[347] Dixon, The Northern Maidu, p. 231; H. Webster, Primitive Secret Societies, p. 40 f.
[348] For methods of burial see article "Funérailles" in La Grande Encyclopédie.
[349] Robertson, The Kafirs, chap. xxxiii; Batchelor, The Ainu, chap. xlviii (the goddess of fire is asked to take charge of the spirit of the deceased).
[350] The food and drink (of which only the soul is supposed to be consumed by the deceased) are often utilized by the surviving friends; such funeral feasts have played a considerable part in religious history and survive in some quarters to the present day.
[351] A. B. Ellis, The Eẃe (Dahomi), chap. viii; A. G. Leonard, The Lower Niger and its Tribes, p. 160 f.; Herodotus, iv, 71 f. (Scythians); v, 5 (Thracians). Cf. the Greek Anthesteria and the Roman Parentalia.
[352] Journal of the Anthropological Institute, xxi, 121.
[353] Spencer and Gillen, Native Tribes of Central Australia, p. 498.