[1417] D. C. J. Ibbetson, Outlines of Panjab Ethnography (Calcutta, 1883), p. 123.
[1418] G. Massaja, I miei trentacinque anni di missione nell’ alta Etiopia (Rome and Milan, 1888), v. 53 sq. Compare Father Leon des Avanchers, in Bulletin de la Société de Géographie (Paris), Vme Série, xvii. (1869) p. 307.
[1419] E. Aymonier, Notes sur le Laos (Saigon, 1885), pp. 141 sq.; id., Voyage dans le Laos, ii. (Paris, 1897) p. 47.
[1420] W. Robinson, Descriptive Account of Assam (London and Calcutta, 1841), pp. 342 sq.; Asiatic Researches, xv. 146.
[1421] Huc, Souvenirs d’un voyage dans la Tartarie et le Thibet, i. 279 sqq., ed. 12mo. For more details, see L. A. Waddell, The Buddhism of Tibet (London, 1895), pp. 245 sqq. Compare G. Timkowski, Travels of the Russian Mission through Mongolia to China, i. 23–25; Abbé Armand David, “Voyage en Mongolie,” Bulletin de la Société de Géographie (Paris), VIme Série, ix. (1875) pp. 132–134; Mgr Bruguière, in Annales de la Propagation de la Foi, ix. (1836) pp. 296 sq.; Father Gabet, ib. xx. (1848) pp. 229–231; G. Sandberg, Tibet and the Tibetans (London, 1906), pp. 128 sqq. In the Delta of the Niger the souls of little negro babies are identified by means of a similar test. An assortment of small wares that belonged to deceased members of the family is shewn to the new baby, and the first thing he grabs at identifies him. “Why, he’s uncle John,” they say; “see! he knows his own pipe.” Or, “That’s cousin Emma; see! she knows her market calabash” (Miss M. H. Kingsley, Travels in West Africa, p. 493).
[1422] Huc, op. cit. ii. 279, 347 sq.; C. Meiners, Geschichte der Religionen, i. 335 sq.; J. G. Georgi, Beschreibung aller Nationen des russischen Reichs, p. 415; A. Erman, Travels in Siberia, ii. 303 sqq.; Journal of the Roy. Geogr. Soc. xxxviii. (1868) pp. 168, 169; Proceedings of the Roy. Geogr. Soc. N.S. vii. (1885) p. 67; Sarat Chandra Das, Journey to Lhasa and Central Tibet (London, 1902), pp. 159 sq. The Grand Lama’s palace is called Potala. Views of it from a photograph and from a drawing are given by Sarat Chandra Das. In the Journal of the Royal Geographical Society, l.c., the Lama in question is called the Lama Gûrû; but the context shows that he is the great Lama of Lhasa.
[1423] Thevenot, Relations des divers voyages, iv. Partie (Paris, 1672), “Voyage à la Chine des PP. I. Grueber et d’Orville,” pp. 1 sq., 22.
[1424] E. Pander (professor at the University of Peking), “Das lamaische Pantheon,” Zeitschrift für Ethnologie, xxi. (1889) p. 76; id., “Geschichte des Lamaismus,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1889, p. (202).
[1425] Mgr Danicourt, “Rapport sur l’origine, les progrès et la décadence de la secte des Tao-sse, en Chine,” Annales de la Propagation de la Foi, xxx. (1858) pp. 15–20; J. H. Gray, China (London, 1878), i. 103 sq.; Dr. Merz, “Bericht über seine erste Reise von Amoy nach Kui-kiang,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, xxiii. (1888) pp. 413–416.
[1426] Garcilasso de la Vega, First Part of the Royal Commentaries of the Yncas, bk. ii. chs. 8 and 15 (vol. i. pp. 131, 155, Markham’s translation). This writer tells us that the Peruvian Indians “held their kings not only to be possessed of royal majesty, but to be gods” (ib. bk. iv. ch. v. vol. i. p. 303, Markham’s Trans.). Mr. E. J. Payne denies that the Incas believed in their descent from the sun, and stigmatises as a ridiculous fable the notion that they were worshipped as gods (History of the New World called America, i. 506, 512). I content myself with reproducing the statements of Garcilasso de la Vega, who had ample means of ascertaining the truth. His good faith has been questioned, but, as I believe, on insufficient grounds. See below, vol. ii. p. 244 note¹.