[197] W. H. R. Rivers, The Todas (London, 1906), p. 458. Among the Kusavans or potters of Southern India “if a male or female recovers from cholera, small-pox, or other severe illness, a figure of the corresponding sex is offered. A childless woman makes a vow to offer up the figure of a baby, if she brings forth offspring. Figures of animals—cattle, sheep, horses, etc.—are offered at the temple when they recover from sickness, or are recovered after they have been stolen” (E. Thurston, Castes and Tribes of Southern India, iv. 192; id., Ethnographic Notes in Southern India, p. 349). The analogy of these offerings to the various votive figures found in the sanctuary of Diana at Nemi is obvious.
[198] P. J. de Arriaga, Extirpacion de la Idolatria del Piru (Lima, 1621), pp. 25 sq. The meaning and origin of the name Viracocha, as applied by the Peruvians to the Spaniards, is explained with great frankness by the Italian historian G. Benzoni, who had himself travelled in America at the time of the conquest. He says (History of the New World, pp. 252 sq., Hakluyt Society): “When the Indians saw the very great cruelties which the Spaniards committed everywhere on entering Peru, not only would they never believe us to be Christians and children of God, as boasted, but not even that we were born on this earth, or generated by a man and born of a woman; so fierce an animal they concluded must be the offspring of the sea, and therefore called us Viracocchie, for in their language they call the sea cocchie and the froth vira; thus they think that we are a congelation of the sea, and have been nourished by the froth; and that we are come to destroy the world, with other things in which the Omnipotence of God would not suffice to undeceive them. They say that the winds ruin houses and break down trees, and the fire burns them; but the Viracocchie devour everything, they consume the very earth, they force the rivers, they are never quiet, they never rest, they are always rushing about, sometimes in one direction and sometimes in the other, seeking for gold and silver; yet never contented, they game it away, they make war, they kill each other, they rob, they swear, they are renegades, they never speak the truth, and they deprive us of our support. Finally, the Indians curse the sea for having cast such very wicked and harsh beings on the land. Going about through various parts of this kingdom I often met some natives, and for the amusement of hearing what they would say, I used to ask them where such and such a Christian was, when not only would they refuse to answer me, but would not even look me in the face: though if I asked them where such and such a Viracocchie was, they would reply directly.” An explanation of the name much more flattering to Spanish vanity is given by Garcilasso de la Vega, himself half a Spaniard (Royal Commentaries of the Yncas, vol. ii. pp. 65 sqq., Hakluyt Society, Markham’s translation).
[199] W. W. Skeat, Malay Magic (London, 1900), pp. 570–572.
[200] J. Kreemer, “Regenmaken, Oedjoeng, Tooverij onder de Javanen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxx. (1886) pp. 117 sq.
[201] 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.
[202] A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” Journal of the Anthropological Institute, xix. (1890) pp. 399 sq.
[203] Reports of the Cambridge Anthropological Expedition to Torres Straits, v. (Cambridge, 1904) pp. 324 sq.
[204] W. H. Furness, The Home-life of Borneo Head-hunters (Philadelphia, 1902), pp. 93.
[205] C. Hose and W. McDougall, in Journal of the Anthropological Institute, xxxi. (1901) p. 178.
[206] J. Batchelor, The Ainu and their Folklore (London, 1901), pp. 329–331.