The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 02 of 12)

by James George Frazer

[715]. See above, pp. [213] sq. Mr. G. Viehe says that the omuwapu tree “acts a very important part in almost all the religious ceremonies” of the Herero (op. cit. i. 45). Probably it is only used where the omumborombonga cannot be had.

[716]. J. Hahn, “Das Land der Herero,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, iii. (1868) pp. 200, 213, 214 sq.; C. J. Andersson, Lake Ngami, pp. 218, 221; id., The Okavango River (London, 1861), pp. 21 sq.; H. Schinz, op. cit. p. 182.

[717]. C. J. Andersson, Lake Ngami, p. 221; Francis Galton, op. cit. p. 115; J. Hahn, op. cit. iii. (1868) p. 215, iv. (1869) p. 498, note; Rev. H. Beiderbecke, in (South African) Folk-lore Journal, ii. (1880) pp. 92 sq.; H. Schinz, op. cit. pp. 182 sq.; Meyer, quoted by J. Kohler, op. cit. p. 297; P. H. Brincker, in Mittheilungen des Seminars für Orientalische Sprachen zu Berlin (1900), Dritte Abtheilung, p. 73; J. Irle, Die Herero, pp. 75 sq., 77; E. Dannert, Zum Rechte der Herero, pp. 3 sq.

[718]. On the evidence for this migration see J. Chapman, Travels in the Interior of South Africa, i. 325-327; J. Hahn, op. cit. iii. (1868) pp. 227 sqq. As to the physical features and climate of Hereroland, see J. Hahn, “Das Land der Ovaherero,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, iii. (1868) pp. 193 sqq.; J. Irle, Die Herero, pp. 9 sqq., 19 sqq.

[719]. Pausanias, v. 13. 3, v. 14. 2. On the substitution of the poplar for the oak, see Mr. A. B. Cook in Folk-lore, xv. (1904) pp. 297 sq.

[720]. Rev. G. Viehe, “Some Customs of the Ovaherero,” (South African) Folk-lore Journal, i. (1879) pp. 64-66; Rev. H. Beiderbecke, in (South African) Folk-lore Journal, ii. (1880) p. 91; H. Schinz, op. cit. pp. 183 sq.; P. H. Brincker, in Mittheilungen des Seminars für Orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, pp. 89 sq.; J. Irle, Die Herero, pp. 74, 75, 77. Apparently it is only a powerful or eminent man who becomes an omukuru after his death. Or rather, perhaps, though all dead men become ovakuru, only the strong and brave are feared and worshipped.

[721]. H. Schinz, op. cit. p. 183.

[722]. Rev. E. Dannert, “Customs of the Ovaherero at the Birth of a Child,” (South African) Folk-lore Journal, ii. (1880) pp. 66 sq. Compare Rev. G. Viehe, op. cit. i. (1879) p. 41; H. Schinz, op. cit. p. 168.

[723]. Rev. G. Viehe, in (South African) Folk-lore Journal, i. (1879) pp. 49 sq.

[724]. Rev. G. Viehe, op. cit. i. 51.