[697]. Waitz, vol. ii. p. 194; Römer, ‘Guinea,’ p. 42.
[698]. Meiners, vol. ii. pp. 756, 763; Purchas, vol. iii. p. 495; J. Jones in ‘Tr. Eth. Soc.’ vol. iii. p. 138.
[699]. Calmet, vol. i. ch. xxxvi.; Plin. Ep. vii. 27; Hunt, ‘Pop. Romances,’ vol. ii. p. 156.
[700]. Le Jeune in ‘Rel. des Jésuites,’ 1639, p. 43; see 1634, p. 13.
[701]. Shortland, ‘Trads. of N. Z.’ p. 92; Yate, p. 140; R. Taylor, pp. 104, 153; Ellis, ‘Polyn. Res.’ vol. i. p. 406.
[702]. Callaway, ‘Rel. of Amazulu,’ pp. 265, 348, 370.
[703]. Homer, II. xxiii. 100.
[704]. Ovid, Fast. v. 457.
[705]. Isaiah viii. 19; xxix. 4. The Arabs hate whistling (el sifr), it is talking to devils (Burton, ‘First Footsteps in East Africa,’ p. 142). ‘Nicolaus Remigius, whose “Daemonolatreia” is one of the ghastliest volumes in the ghastly literature of witchcraft, cites Hermolaus Barbarus as having heard the voice sub-sibilantis daemonis, and, after giving other instances, adduces the authority of Psellus to prove that the devils generally speak very low and confusedly in order not to be caught fibbing,’ Dr Sebastian Evans in ‘Nature,’ June 22, 1871, p. 140. (Nicolai Remigii Daemonolatreia, Col. Agripp. 1596, lib. i. c. 8, ‘pleraeque aliae vocem illis esse aiunt qualem emittunt qui os in dolium aut restam rimosam insertum habent’—‘ut Daemones e pelvi stridulâ voce ac tenui sibilo verba ederent’).
[706]. Morgan, ‘Iroquois,’ p. 176.