Also Howitt, pp. 594-5; Andrew Lang on “the Bull-roarer” in Custom and Myth; Haddon, Study of Man, p. 309.
[340] See Koch-Grünberg; Humbolt, ii. 363; Nery, p. 261; Spruce, ii. 416; Wallace, pp. 348-9.
[341] There are two in the British Museum on the top shelf in the South American room.
[342] Mauritia flexuosa.
[343] Cf. Spencer and Gillen, op. cit. p. 517.
[344] The one exception being where parturition is imminent, and no helpmate is available.
[346] Compare with identity of the white culture-hero of the higher South American cultures, Quetzalcoatl of the Nahua, Uiracocha of Peru, Tsuma of Venezuela. Note this being came from the East. See Joyce, p. 12. He is in fact the Atahocan of the Algonquin “remote from the world, to whom no worship was paid”(Ratzel, ii. 144).
[347] According to the Malays’ anthropomorphic ideas concerning the tiger, “the tiger-folk … have a town of their own, where they live in houses, and act in every respect like human beings” (Skeat, Malay Magic, p. 157). In Perak tigers with human souls live in similar villages (Sir W. E. Maxwell, J.R.A.S., No. vii. p. 22). The natives of Korinchi in Sumatra are credited with the power to assume tiger form at will (Sir H. Clifford, In Court of Kampong, pp. 65-6).
[348] When Markham says of the Ticuna that “they fear the evil spirit, and believe of the good one that, after death, he appears to eat fruit with the departed and takes them to his home, this would seem to be a distinct survival of missionary teaching, for these Indians were preached to between 1683 and 1728.” Christian influence is also shown in their naming ceremonies (Markham, p. 200).