[170] Zeitschrift für Ethnologie, Bd. ix. The Eskimo called it Sillam Eipane, winds-house. Egede, u. s.
[171] The urn or vase was, in classical antiquity, the emblem of the fecundating waters (Guigniaut, Religions de l’Antiquité, tom. i., p. 509). Vases full of water were interred with the dead in Peru to symbolise the life beyond. Meyen, Die Ureinwohner von Peru, p. 29.
[172] Kalewala, Runa iv.
[173] Probably for this reason the ceremonial law of the Bushmen, especially that relating to puberty and marriage, enjoins “to avoid the wrath of the Water.” Bleek, Bushman Folk-lore, p. 18.
[174] Compare Klemm, Culturgeschichte, Bd. ii., s. 315 (after Steller), with Man, in Jour. Anthrop. Soc., vol. xii., p. 163.
[175] The specific effect of certain colours on the sub-consciousness, and thus on the religious emotions, is practically recognised in sacred art; but so far as I know this has not been made a subject of study by the experimental psychologist. Allowance must always be made for association of ideas; as when the Mozambique negroes paint the images of their bad spirits white, on account of their hatred of Europeans!
[176] Arnobius, Adversus Gentes, lib. vii., cap. 49.
[177] Fornander, The Polynesian Race, u. s.; Hale, Ethnog. and Philol., p. 25.
[178] Calloway, Relig. System of the Amazulus, p. 34; Hahn, Tsuni ǁGoam, p. 91; Garcia, Origen de los Indios, lib. iv., cap. 26.
[179] Jour. Anthrop. Inst., vols. v., p. 412, x., p. 280.