[§ 2. Seclusion of Girls at Puberty in New Ireland, New Guinea, and Indonesia, pp. 32-36].—[Seclusion of girls at puberty in New Ireland, 32-34]; [in New Guinea, Borneo, Ceram, and the Caroline Islands, 35 sq.]
[§ 3. Seclusion of Girls at Puberty in the Torres Straits Islands and Northern Australia, pp. 36-41].—[Seclusion of girls at puberty in Mabuiag, Torres Straits, 36 sq.]; [in Northern Australia, 37-39]; [in the islands of Torres Straits, 39-41.]
[§ 4. Seclusion of Girls at Puberty among the Indians of North America, pp. 41-55].—[Seclusion of girls at puberty among the Indians of California, 41-43]; [among the Indians of Washington State, 43]; [among the Nootka Indians of Vancouver Island, 43 sq.]; [among the Haida Indians of the Queen Charlotte Islands, 44 sq.]; [among the Tlingit Indians of Alaska, 45 sq.]; [among the Tsetsaut and Bella Coola Indians of British Columbia, 46 sq.]; [among the Tinneh Indians of British Columbia, 47 sq.]; [among the Tinneh Indians of Alaska, 48 sq.]; [among the Thompson Indians of British Columbia, 49-52]; [among the Lillooet Indians of British Columbia, 52 sq.]; [among the Shuswap Indians of British Columbia, 53 sq.]; [among the Delaware and Cheyenne Indians, 54 sq.]; [among the Esquimaux, 55 sq.]
[§ 5. Seclusion of Girls at Puberty among the Indians of South America, pp. 56-68].—[Seclusion of girls at puberty among the Guaranis, Chiriguanos, and Lengua Indians, 56 sq.]; [among the Yuracares of Bolivia, 57 sq.]; [among the Indians of the Gran Chaco, 58 sq.]; [among the Indians of Brazil, 59 sq.]; [among the Indians of Guiana, 60 sq.]; [beating the girls and stinging them with ants, 61]; [stinging young men with ants and wasps as an initiatory rite, 61-63]; [stinging men and women with ants to improve their character or health or to render them invulnerable, 63 sq.]; [in such cases the beating or stinging was originally a purification, not a test of courage and endurance, 65 sq.]; [this explanation confirmed by the beating of girls among the Banivas of the Orinoco to rid them of a demon, 66-68]; [symptoms of puberty in a girl regarded as wounds inflicted on her by a demon, 68.]
[§ 6. Seclusion of Girls at Puberty in India and Cambodia, pp. 68-70].—[Seclusion of girls at puberty among the Hindoos, 68]; [in Southern India, 68-70]; [in Cambodia, 70.]
[§ 7. Seclusion of Girls at Puberty in Folk-tales, pp. 70-76].—[Danish story of the girl who might not see the sun, 70-72]; [Tyrolese story of the girl who might not see the sun, 72]; [modern Greek stories of the maid who might not see the sun, 72 sq.]; [ancient Greek story of Danae and its parallel in a Kirghiz legend, 73 sq.]; [impregnation of women by the sun in legends, 74 sq.]; [traces in marriage customs of the belief that women can be impregnated by the sun, 75]; [belief in the impregnation of women by the moon, 75 sq.]
[§ 8. Reasons for the Seclusion of Girls at Puberty, pp. 76-100].—[The reason for the seclusion of girls at puberty is the dread of menstruous blood, 76]; [dread and seclusion of menstruous women among the aborigines of Australia, 76-78]; [in Torres Straits Islands, New Guinea, Galela, and Sumatra, 78 sq.]; [among the tribes of South Africa, 79 sq.]; [among the tribes of Central and East Africa, 80-82]; [among the tribes of West Africa, 82]; [powerful influence ascribed to menstruous blood in Arab legend, 82 sq.]; [dread and seclusion of menstruous women among the Jews and in Syria, 83 sq.]; [in India, 84 sq.]; [in Annam, 85]; [among the Indians of Central and South America, 85 sq.]; [among the Indians of North America, 87-94]; [among the Creek, Choctaw, Omaha and Cheyenne Indians, 88 sq.]; [among the Indians of British Columbia, 89 sq.]; [among the Chippeway Indians, 90 sq.]; [among the Tinneh or Déné Indians, 91]; [among the Carrier Indians, 91-94]; [similar rules of seclusion enjoined on menstruous women in ancient Hindoo, Persian, and Hebrew codes, 94-96]; [superstitions as to menstruous women in ancient and modern Europe, 96 sq.]; [the intention of secluding menstruous women is to neutralize the dangerous influences which are thought to emanate from them in that condition, 97]; [suspension between heaven and earth, 97]; [the same explanation applies to the similar rules of seclusion observed by divine kings and priests, 97-99]; [stories of immortality attained by suspension between heaven and earth, 99 sq.]
[CHAPTER III.—THE MYTH OF BALDER, Pp. 101-105]
[How Balder, the good and beautiful god, was done to death by a stroke of mistletoe, 101 sq.]; [story of Balder in the older Edda, 102 sq.]; [story of Balder as told by Saxo Grammaticus, 103]; [Balder worshipped in Norway, 104]; [legendary death of Balder resembles the legendary death of Isfendiyar in the epic of Firdusi, 104 sq.]; [the myth of Balder perhaps acted as a magical ceremony; the two main incidents of the myth, namely the pulling of the mistletoe and the burning of the god, have perhaps their counterpart in popular ritual, 105.]