[205] For ancient usages see F. Lenormant, Chaldean Magic (London, 1877), pp. 103-4; Iamblichus and other Neo-Platonists; and for modern usages see Marett, Threshold of Religion, chap. iii.
[206] Cf. Marett, Is Taboo a Negative Magic? in The Threshold of Religion, pp. 85-114.
[207] Codrington, The Melanesians, p. 277.
[208] Eastman, Dacotah, p. 177; cf. Tylor, Prim. Cult.,4 ii. 52 n.
[209] Shortland, Trad. of New Zeal., p. 150; cf. Tylor, op. cit., ii. 51-2.
[210] Precisely like Celtic peasants, primitive peoples often fail to take into account the fact that the physical body is in reality left behind upon entering the trance state of consciousness known to them as the world of the departed and of fairies, because there they seem still to have a body, the ghost body, which to their minds, in such a state, is undistinguishable from the physical body. Therefore they ordinarily believe that the body and soul both are taken.
[211] Frazer, Golden Bough,2 passim.
[212] Cf. ib., i. 344 ff., 348; iii. 390.
[213] Codrington, The Melanesians, pp. 177, 218-9.
[214] Cf. Eleanor Hull, Old Irish Tabus or Geasa, in Folk-Lore, xii. 41 ff.