CHAPTER VII

. OUR DEBT TO THE SAVAGE.

(M254) It would be easy to extend the list of royal and priestly taboos, but the instances collected in the preceding pages may suffice as specimens. To conclude this part of our subject it only remains to state summarily the general conclusions to which our enquiries have thus far conducted us. We have seen that in savage or barbarous society there are often found men to whom the superstition of their fellows ascribes a controlling influence over the general course of nature. Such men are accordingly adored and treated as gods. Whether these human divinities also hold temporal sway over the lives and fortunes of their adorers, or whether their functions are purely spiritual and supernatural, in other words, whether they are kings as well as gods or only the latter, is a distinction which hardly concerns us here. Their supposed divinity is the essential fact with which we have to deal. In virtue of it they are a pledge and guarantee to their worshippers of the continuance and orderly succession of those physical phenomena upon which mankind depends for subsistence. Naturally, therefore, the life and health of such a god-man are matters of anxious concern to the people whose welfare and even existence are bound up with his; naturally he is constrained by them to conform to such rules as the wit of early man has devised for averting the ills to which flesh is heir, including the last ill, death. These rules, as an examination of them has shewn, are nothing but the maxims with which, on the primitive view, every man of common prudence must comply if he would live long in the land. But while in the case of ordinary men the observance of the rules is left to the choice of the individual, in the case of the god-man it is enforced under penalty of dismissal from his high station, or even of death. For his worshippers have far too great a stake in his life to allow him to play fast and loose with it. Therefore all the quaint superstitions, the old-world maxims, the venerable saws which the ingenuity of savage philosophers elaborated long ago, and which old women at chimney corners still impart as treasures of great price to their descendants gathered round the cottage fire on winter evenings—all these antique fancies clustered, all these cobwebs of the brain were spun about the path of the old king, the human god, who, immeshed in them like a fly in the toils of a spider, could hardly stir a limb for the threads of custom, “light as air but strong as links of iron,” that crossing and recrossing each other in an endless maze bound him fast within a network of observances from which death or deposition alone could release him.

(M255) Thus to students of the past the life of the old kings and priests teems with instruction. In it was summed up all that passed for wisdom when the world was young. It was the perfect pattern after which every man strove to shape his life; a faultless model constructed with rigorous accuracy upon the lines laid down by a barbarous philosophy. Crude and false as that philosophy may seem to us, it would be unjust to deny it the merit of logical consistency. Starting from a conception of the vital principle as a tiny being or soul existing in, but distinct and separable from, the living being, it deduces for the practical guidance of life a system of rules which in general hangs well together and forms a fairly complete and harmonious whole.(1551) The flaw—and it is a fatal one—of the system lies not in its reasoning, but in its premises; in its conception of the nature of life, not in any irrelevancy of the conclusions which it draws from that conception. But to stigmatise these premises as ridiculous because we can easily detect their falseness, would be ungrateful as well as unphilosophical. We stand upon the foundation reared by the generations that have gone before, and we can but dimly realise the painful and prolonged efforts which it has cost humanity to struggle up to the point, no very exalted one after all, which we have reached. Our gratitude is due to the nameless and forgotten toilers, whose patient thought and active exertions have largely made us what we are. The amount of new knowledge which one age, certainly which one man, can add to the common store is small, and it argues stupidity or dishonesty, besides ingratitude, to ignore the heap while vaunting the few grains which it may have been our privilege to add to it. There is indeed little danger at present of undervaluing the contributions which modern times and even classical antiquity have made to the general advancement of our race. But when we pass these limits, the case is different. Contempt and ridicule or abhorrence and denunciation are too often the only recognition vouchsafed to the savage and his ways. Yet of the benefactors whom we are bound thankfully to commemorate, many, perhaps most, were savages. For when all is said and done our resemblances to the savage are still far more numerous than our differences from him; and what we have in common with him, and deliberately retain as true and useful, we owe to our savage forefathers who slowly acquired by experience and transmitted to us by inheritance those seemingly fundamental ideas which we are apt to regard as original and intuitive. We are like heirs to a fortune which has been handed down for so many ages that the memory of those who built it up is lost, and its possessors for the time being regard it as having been an original and unalterable possession of their race since the beginning of the world. But reflection and enquiry should satisfy us that to our predecessors we are indebted for much of what we thought most our own, and that their errors were not wilful extravagances or the ravings of insanity, but simply hypotheses, justifiable as such at the time when they were propounded, but which a fuller experience has proved to be inadequate. It is only by the successive testing of hypotheses and rejection of the false that truth is at last elicited. After all, what we call truth is only the hypothesis which is found to work best. Therefore in reviewing the opinions and practices of ruder ages and races we shall do well to look with leniency upon their errors as inevitable slips made in the search for truth, and to give them the benefit of that indulgence which we ourselves may one day stand in need of; _cum excusatione itaque veteres audiendi sunt_.

Note. Not To Step Over Persons And Things.(1552)

The superstition that harm is done to a person or thing by stepping over him or it is very widely spread. Thus the Galelareese think that if a man steps over your fishing-rod or your arrow, the fish will not bite when you fish with that rod, and the game will not be hit by that arrow when you shoot it. They say it is as if the implements merely skimmed past the fish or the game.(1553) Similarly, if a Highland sportsman saw a person stepping over his gun or fishing-rod, he presumed but little on that day’s diversion.(1554) When a Dacota had bad luck in hunting, he would say that a woman had been stepping over some part of the animal which he revered.(1555) Amongst many South African tribes it is considered highly improper to step over a sleeper; if a wife steps over her husband he cannot hit his enemy in war; if she steps over his assegais, they are from that time useless, and are given to boys to play with.(1556) The Baganda think that if a woman steps over a man’s weapons, they will not aim straight and will not kill, unless they have been first purified.(1557) The Nandi of British East Africa hold that to step over a snare or trap is to court death and must be avoided at all risks; further, they are of opinion that if a man were to step over a pot, he would fall to pieces whenever the pot were broken.(1558) The people of the Lower Congo deem that to step over a person’s body or legs will cause ill-luck to that person and they are careful not to do so, especially in passing men who are holding a palaver. At such times a passer-by will shuffle his feet along the ground without lifting them in order that he may not be charged with bringing bad luck on any one.(1559) On the other hand among the Wajagga of East Africa grandchildren leap over the corpse of their grandfather, when it is laid out, expressing a wish that they may live to be as old as he.(1560) In Laos hunters are careful never to step over their weapons.(1561) The Tepehuanes of Mexico believe that if anybody steps over them, they will not be able to kill another deer in their lives.(1562) Some of the Australian aborigines are seriously alarmed if a woman steps over them as they lie asleep on the ground.(1563) In the tribes about Maryborough in Queensland, if a woman steps over anything that belongs to a man he will throw it away.(1564) In New Caledonia it is thought to endanger a canoe if a woman steps over the cable.(1565) Everything that a Samoyed woman steps over becomes unclean and must be fumigated.(1566) Malagasy porters believe that if a woman strides over their poles, the skin will certainly peel off the shoulders of the bearers when next they take up the burden.(1567) The Cherokees fancy that to step over a vine causes it to wither and bear no fruit.(1568) The Ba-Pendi and Ba-thonga of South Africa think that if a woman steps over a man’s legs, they will swell and he will not be able to run.(1569) According to the South Slavonians, the most serious maladies may be communicated to a person by stepping over him, but they can afterwards be cured by stepping over him in the reverse direction.(1570) The belief that to step over a child hinders it from growing is found in France, Belgium, Germany, Austria, and Syria; in Syria, Germany, and Bohemia the mischief can be remedied by stepping over the child in the opposite direction.(1571)

INDEX.

Abdication of kings in favour of their infant children, 19, 20

Abduction of souls by demons, 58 _sqq._

Abipones, the, 328, 350; changes in their language, 360

Abnormal mental states accounted inspiration, 248

Abortion, superstition as to woman who has procured, 153

Absence and recall of the soul, 30 _sqq._

Achilles, 261

Acts, tabooed, 101 _sqq._

Adivi or forest Gollas, the, 149

Aetolians, the, 311

Africa, fetish kings in West, 22 _sqq._; names of animals and things tabooed in, 400 _sq._

Agutainos, the, 144

Air, prohibition to be uncovered in the open, 3, 14

Akamba, the, 204

Akikuyu, the, 175, 204, 286; auricular confession among the, 214

Albanians of the Caucasus, 349

Alberti, L., 220

Alcmena and Hercules, 298 _sq._

Alfoors of Celebes, 33; of Minahassa, 63 _sq._

Amboyna, 87, 105

Amenophis III., his birth represented on the monuments, 28

American Indians, their fear of naming the dead, 351 _sqq._

Ammon, Hanun, King of, 273

Amoy, 59

Amulets, knots used as, 306 _sqq._; rings as, 314 _sqq._

Ancestors, names of, bestowed on their reincarnations, 368 _sq._; reborn in their descendants, 368 _sq._

Ancestral spirits, cause sickness, 53; sacrifices to, 104

Andaman Islanders, 183 _n._

Andania, mysteries of, 227 _n._

_Angakok_, Esquimaux wizard or sorcerer, 211, 212

Angoni, the, 174

Animals injured through their shadows, 81 _sq._; propitiation of spirits of slain, 190, 204 _sq._; atonement for slain, 207; dangerous, not called by their proper names, 396 _sqq._; thought to understand human speech, 398 _sq._, 400

Animism passing into religion, 213

Anklets as amulets, 315

Annamites, the, 235

Anointment of priests at installation, 14

Antambahoaka, the, 216

Ants, bites of, used in purificatory ceremony, 105

Apaches, the, 182, 184, 325, 328

Apollo, purification of, 223 _n._1

Apuleius, 270

Arab mode of cursing an enemy, 312

Arabs of Moab, 273, 280

Araucanians, the, 97, 324

Ares, men sacred to, 111

Arikaras, the, 161

Aristeas of Proconnesus, 34

Army under arms, prohibition to see, 13

Arrows to keep off death, 31

Aru Islands, 37, 276

Arunta, their belief as to the ghosts of the slain, 177 _sq._; ceremonies at the end of mourning among the, 373 _sq._

Arval Brothers, 226

Aryans, the primitive, their theory of personal names, 319

Ashes strewn on the head, 112

Ash-tree, parings of nails buried under an, 276

Assam, taboos observed by headmen in, 11; hill tribes of, 323

Astarte at Hierapolis, 286

Aston, W. G., 2 _n._2

Astrolabe Bay, 289

Athens, kings at, 21 _sq._; ritual of cursing at, 75

Atonement for slain animals, 207

Attiuoindarons, the, 366

_Atua_, ancestral spirit, 134, 265

Augur’s staff at Rome, 313

Auricular confession, 214

Aurohuaca Indians, 215

Australian aborigines; their conception of the soul, 27; personal names kept secret among the, 320 _sqq._; their fear of naming the dead, 349 _sqq._

Aversion of spirits and fairies to iron, 229, 232 _sq._

Avoidance of common words to deceive spirits or other beings, 416 _sqq._

Aymara Indians, the, 97

Aztecs, the, 249; their priests, 259

Babylonian witches and wizards, 302

Bad Country, the, 109

Badham, Dr., 156 _n._

Baduwis, the, of Java, 115 _sq._, 232

Bag, souls collected in a, 63 _sq._

Baganda, the, 78, 87

—— fishermen, taboos observed by, 194 _sq._ _See also_ Uganda

Bagba, a fetish, 5

Bageshu, the, 174

Bagobos, the, 31, 315, 323

Bahima, the, 183 _n._; names of their dead kings not mentioned, 375

Bahnars of Cochin-China, 52, 58

Baking, continence observed at, 201

Balder, Norse god, 305 _n._1

Ba-Lua, the, 330

Banana-trees, fruit-bearing, hair deposited under, 286

Bandages to prevent the escape of the soul, 32, 71

Bangala, the, 195 _sq._, 330

Bangkok, 90

Baoules, the, 70

Ba-Pedi, the, 141, 153, 163, 202

Baron, R., 380

Baronga, the, 272

Basagala, the, 361

Basket, souls gathered into a, 72

Bastian, A., 252, 253

Basutos, burial custom of the, 107; purification of warriors among the, 172

Bathing (washing) as a ceremonial purification, 141, 142, 150, 153, 168, 169, 172, 173, 175, 179, 183, 192, 198, 219, 220, 222, 285, 286

Ba-Thonga, the, 141, 154, 163, 202

Battas or Bataks of Sumatra, 34, 45, 46, 65, 116, 296

Bavili, the, 78

Bawenda, the, 243

Bayazid, the Sultan, and his soul, 50

Beans, prohibition to touch or name, 13 _sq._

Bear, the polar, taboos concerning, 209; customs observed by Lapps after killing a, 221

Bears not to be called by their proper names, 397 _sq._, 399, 402

Bechuanas, purification of manslayers among the, 172 _sq._, 174

Bed, feet of, smeared with mud, 14; prohibition to sleep in a, 194

Beef and milk not to be eaten at the same meal, 292

Beer, continence observed at brewing, 200

Bells as talismans, 235

Benin, kings of, 123, 243

Bentley, R., 33 _n._3

Besisis, the, 87

Beveridge, P., 363 _sq._

Bird, soul conceived as a, 33 _sqq._

Birds, ghosts of slain as, 177 _sq._; cause headache through clipped hair, 270 _sq._, 282

Birth from a golden image, pretence of, 113; premature, 213. _See_ Miscarriage

Bismarck Archipelago, 128

Bites of ants used as purificatory ceremony, 105

Blackening faces of warriors, 163; of manslayers, 169, 178, 181

Blackfoot Indians, 159 _n._

Black Mountain of southern France, 42

—— ox or black ram in magic, 154

Bladders, annual festival of, among the Esquimaux, 206 _sq._, 228

“Blessers” or sacred kings, 125 _n._

Blood put on doorposts, 15; of slain, supposed effect of it on the slayer, 169; smeared on person as a purification, 104, 115, 219; drawn from bodies of manslayers, 176, 180; tabooed, 239 _sqq._; not eaten, 240 _sq._; soul in the, 240, 241, 247, 250; of game poured out, 241; royal, not to be shed on the ground, 241 _sqq._; unwillingness to shed, 243, 246 _sq._; received on bodies of kinsfolk, 244 _sq._; drops of, effaced, 245 _sq._; horror of, 245; of chief sacred, 248; of women, dread of, 250 _sq._

—— of childbirth, supposed dangerous infection of, 152 _sqq._; received on heads of friends or slaves, 245

—— -lickers, 246

Blowing upon knots, as a charm, 302, 304

Boa-constrictor, purification of man who has killed a, 221 _sq._

Boars, wild, not to be called by their proper names, 411, 415

Boas, Dr. Franz, 210 _sqq._, 214

Bodia or Bodio, a West African pontiff or fetish king, 14 _sq._, 23

Bodies, souls transferred to other, 49

Bodos, the, of Assam, 285

Boiled flesh tabooed, 185

Bolang Mongondo, a district in Celebes, 53, 279, 341

Bonds, no man in bonds allowed in priest’s house, 14

Bones of human bodies which have been eaten, special treatment of, 189 _sq._; of the dead, their treatment after the decay of the flesh, 372 _n._5; of dead disinterred and scraped, 373 _n._

Boobies, the, 8 _sq._

Born again, pretence of being, 113

Bornu, Sultan of, 120

Bororos, the, 34, 36

Bourke, Captain J. G., 184

Box, strayed soul caught in, 45, 70, 76

Bracelets as amulets, 315

Brahman student, his cut hair and nails, 277

Brahmans, their common and secret names, 322

Branches used in exorcism, 109

Breath of chief sacred, 136, 256

Breathing on a person as a mode of purification, 149

Brewing, continence observed at, 200, 201 _sq._

Bribri Indians, their ideas as to the uncleanness of women, 147, 149

Bride and bridegrooms, all knots on their garments unloosed, 299 _sq._

Bronze employed in expiatory rites, 226 _n._6; priests to be shaved with, 226

—— knife to cut priest’s hair, 14

Brother and sister not allowed to mention each other’s names, 344

Brothers-in-law, their names not to be pronounced, 338, 342, 343, 344, 345

Buddha, Footprint of, 275

Building shadows into foundations, 89 _sq._

_Bukuru_, unclean, 147

Bulgarian building custom, 89

Burghead, 230

Burial under a running stream, 15

—— customs to prevent the escape of the soul, 51, 52

Burials, customs as to shadows at, 80 _sq._

Burma, kings of, 375

Burmese conception of the soul as a butterfly, 51 _sq._

Burning cut hair and nails to prevent them being used in sorcery, 281 _sqq._

Buryat shaman, his mode of recovering lost souls, 56 _sq._

Butterfly, the soul as a, 29 _n._1, 51 _sq._

Cacongo, King of, 115, 118

Caffre customs at circumcision, 156 _sq._

Caffres, “women’s speech” among the, 335 _sq._

Calabar, fetish king at, 22 _sq._

Calabashes, souls shut up in, 72

Calchaquis Indians, 31

Californian Indians, 352

Cambodia, kings of, 376

Camden, W., 68

Campbell, J., 384

Camphor, special language employed by searchers for, 405 _sqq._

Canelos Indians, 97

Cannibalism at hair-cutting, 264

Cannibals, taboos imposed on, among the Kwakiutl, 188 _sqq._

Canoe, fish offered to, 195

Canoes, continence observed at building, 202

Captives killed and eaten, 179 _sq._

Carayahis, the, 348

Caribou, taboos concerning, 208

Caribs, difference of language between men and women among the, 348

Caroline Islands, 25, 193, 290, 293

Caron’s _Account of Japan_, 4 _n._2

Carrier Indians, 215, 367

Catat, Dr., 98

Catlin, G., 182

Cats with stumpy tails, reason of, 128 _sq._

Cattle, continence observed for sake of, 204; protected against wolves by charms, 307

Caul-fat extracted by Australian enemies, 303

“Cauld airn,” 233

Cazembes, the, 132

Celebes, 32, 33, 35; hooking souls in, 30

Celibacy of holy milkmen, 15, 16

Ceremonial purity observed in war, 157

Ceremonies at the reception of strangers, 102 _sqq._; at entering a strange land, 109 _sqq._; purificatory, on return from a journey, 111 _sqq._; observed after slaughter of panthers, lions, bears, serpents, etc., 219 _sqq._; at hair-cutting, 264 _sqq._

Cetchwayo, King, 377

Chams, the, 202, 297

Change of language caused by taboo on the names of the dead, 358 _sqq._, 375; caused by taboo on names of chiefs and kings, 375, 376 _sqq._

—— of names to deceive ghosts, 354 _sqq._

Charms to facilitate childbirth, 295 _sq._

Chastity. _See_ Continence

_Chegilla_, taboo, 137

Cheremiss, the, 391

Cherokee sorcery with spittle, 287 _sq._

Chiefs, foods tabooed to, 291, 292; names of, tabooed, 376 _sq._, 378 _sq._, 381, 382

—— and kings tabooed, 131 _sqq._

—— sacred, not allowed to leave their enclosures, 124; regarded as dangerous, 138

Child and father, supposed danger of resemblance between, 88 _sq._

Child’s nails bitten off, 262

Childbed, taboos imposed on women in, 147 _sqq._

Childbirth, precautions taken with mother at, 32, 33; women tabooed at, 147 _sqq._; confession of sins as a means of expediting, 216 _sq._; women after, their hair shaved and burnt, 284; homoeopathic magic to facilitate, 295 _sqq._; knots untied at, 294, 296 _sq._, 297 _sq._

Children, young, tabooed, 262, 283; parents named after their, 331 _sqq._

Chiloe, Indians of, 287, 324

China, custom at funerals in, 80; Emperor of, 125, 375 _sq._

Chitomé or Chitombé, a pontiff of Congo, 5 _sq._, 7

Chittagong, 297

Choctaws, the, 181

Chuckchees, the, 358

Circumcision customs among the Caffres, 156 _sq._; performed with flints, not iron, 227; in Australia, 244

Circumlocutions adopted to avoid naming the dead, 350, 351, 354, 355; employed by reapers, 412

Cities, guardian deities of, evoked by enemies, 391

Clasping of hands forbidden, 298

_Clavie_, the, at Burghead, 229 _sq._

Cleanliness fostered by superstition, 130; personal, observed in war, 157, 158 _n._1

Clippings of hair, magic wrought through, 268 _sqq._, 275, 277, 278 _sq._

Clotaire, 259

Clothes of sacred persons tabooed, 131

Cloths used to catch souls, 46, 47, 48, 52, 53, 64, 67, 75 _sq._

Clotilde, Queen, 259

Cobra, ceremonies after killing a, 222 _sq._

Coco-nut oil made by chaste women, 201

_Codjour_, a priestly king, 132 _n._1

Coins, portraits of kings not stamped on, 98 _sq._

Comanches, the, 360

Combing the hair forbidden, 187, 203, 208, 264; thought to cause storms, 271

Combs of sacred persons, 256

Common objects, names of, changed when they are the names of the dead, 358 _sqq._, 375, or the names of chiefs and kings, 375, 376 _sqq._

—— words tabooed, 392 _sqq._

Concealment of miscarriage in childbed, supposed effects of, 152 _sqq._

Concealment of personal names from fear of magic, 320 _sqq._

Conciliating the spirits of the land, 110 _sq._

Conduct, standard of, shifted from natural to supernatural basis, 213 _sq._

Confession of sins, 114, 191, 195, 211 _sq._, 214 _sqq._; originally a magical ceremony, 217

Connaught, kings of, 11 _sq._

Consummation of marriage prevented by knots and locks, 299 _sqq._

Contagious magic, 246, 268, 272

Continence enjoined on people during the rounds of sacred pontiff, 5; of Zapotec priests, 6; of priests, 159 _n._

—— observed on eve of period of taboo, 11; by those who have handled the dead, 142; during war, 157, 158 _n._1, 161, 163, 164, 165; after victory, 166 _sqq._, 175, 178, 179, 181; by cannibals, 188; by fishers and hunters, 191, 192, 193, 194, 195, 196, 197, 198, 207; by workers in salt-pans, 200; at brewing beer, wine, and poison, 200 _sq._, 201 _sq._; at baking, 201; at making coco-nut oil, 201; at building canoes, 202; at house-building, 202; at making or repairing dams, 202; on trading voyages, 203; after festivals, 204; on journeys, 204; while cattle are at pasture, 204; by lion-killers and bear-killers, 220, 221; before handling holy relics, 272; by tabooed men, 293

Cooking, taboos as to, 147 _sq._, 156, 165, 169, 178, 185, 193, 194, 198, 209, 221, 256

Coptic church, 235, 310 _n._5

Cords, knotted, in magic, 302, 303 _sq._

Corea, clipped hair burned in, 283

—— kings of, 125; not to be touched with iron, 226

Corpses, knots not allowed about, 310

Cousins, male and female, not allowed to mention each other’s names, 344

Covenant, spittle used in making a, 290

Covering up mirrors at a death, 94 _sq._

Cow bewitched, 93

Cowboy of the king of Unyoro, 159 _n._

Creek Indians, the, 156; their war customs, 161

Crevaux, J., 105

Criminals shaved as a mode of purification, 287

Crocodiles not called by their proper names, 403, 410, 411, 415 _sq._

Crossing of legs forbidden, 295, 298 _sq._

Crown, imperial, as palladium, 4

Crystals used in divination, 56

Curr, E. M., 320 _sq._

Cursing at Athens, ritual of, 75

—— an enemy, Arab mode of, 312

Curtains to conceal kings, 120 _sq._

Cut hair and nails, disposal of, 267 _sqq._

Cuts made in the body as a mode of expelling demons or ghosts, 106 _sq._; in bodies of manslayers, 174, 176, 180; in bodies of slain, 176. _See also_ Incisions

Cutting the hair a purificatory ceremony, 283 _sqq._

Cynaetha, people of, 188

Cyzicus, council chamber at, 230

Dacotas, the, 181

Dahomey, the King of, 9; royal family of, 243; kings of, their “strong names,” 374

Dairi, the, or Mikado of Japan, 2, 4

Dairies, sacred, of the Todas, 15 _sqq._

Dairymen, sacred, of the Todas, 15 _sqq._

Damaras, the, 247

Dams, continence at making or repairing, 202

Dance of king, 123; of successful head-hunters, 166

Dances of victory, 169, 170, 178, 182

Danger of being overshadowed by certain birds or people, 82 _sq._; supposed, of portraits and photographs, 96 _sqq._; supposed to attend contact with divine or sacred persons, such as chiefs and kings, 132, 138

Darfur, 81; Sultan of, 120

Dassera, festival of the, 316

Daughter-in-law, her name not to be pronounced, 338

David and the King of Moab, 273

Dawson, J., 347 _sq._

Dead, sacrifices to the, 15, 88; taboos on persons who have handled the, 138 _sqq._; souls of the dead all malignant, 145; names of the dead tabooed, 349 _sqq._; to name the dead a serious crime, 352; names of the dead not borne by the living, 354; reincarnation or resurrection of the dead in their namesakes, 365 _sqq._; festivals of the, 367, 371

—— body, prohibition to touch, 14

Death, natural, of sacred king or priest, supposed fatal consequences of, 6, 7; kept off by arrows, 31; mourners forbidden to sleep in house after a death, 37; custom of covering up mirrors at a, 94 _sq._; from imagination, 135 _sqq._

Debt of civilisation to savagery, 421 _sq._

Defiled hands, 174. _See_ Hands

De Groot, J. J. M., 390

Demons, abduction of souls by, 58 _sqq._; of disease expelled by pungent spices, pricks, and cuts, 105 _sq._; and ghosts averse to iron, 232 _sqq._

Devils, abduction of souls by, 58 _sqq._

Dido, her magical rites, 312

Diet of kings and priests regulated, 291 _sqq._

Dieterich, A., 369 _n._3

Difference of language between husbands and wives, 347 _sq._; between men and women, 348 _sq._

Diminution of shadow regarded with apprehension, 86 _sq._

Dio Chrysostom, on fame as a shadow, 86 _sq._

Diodorus Siculus, 12 _sq._

Dionysus in the city, festival of, 316

Disease, demons of, expelled by pungent spices, pricks, and cuts, 105 _sq._

Disenchanting strangers, various modes of, 102 _sqq._

Dishes, effect of eating out of sacred, 4; of sacred persons tabooed, 131. _See_ Vessels

Disposal of cut hair and nails, 267 _sqq._

Divination by shoulder-blades of sheep, 229

Divinities, human, bound by many rules, 419 _sq._

Divorce of spiritual from temporal power, 17 _sqq._

Dobrizhoffer, Father M., 328, 360

Dog, prohibition to touch or name, 13

Dogs, bones of game kept from, 206; unclean, 206; tigers called, 402

Dolls or puppets employed for the restoration of souls to their bodies, 53 _sqq._, 62 _sq._

Doorposts, blood put on, 15

Doors opened to facilitate childbirth, 296, 297; to facilitate death, 309

Doubles, spiritual, of men and animals, 28 _sq._

Doutté, E., 390

Dreams, absence of soul in, 36 _sqq._; belief of savages in the reality of, 36 _sq._; omens drawn from, 161

Drinking and eating, taboos on, 116 _sqq._; modes of drinking for tabooed persons, 117 _sqq._, 120, 143, 146, 147, 148, 160, 182, 183, 185, 189, 197, 198, 256

Drought supposed to be caused by a concealed miscarriage, 153 _sq._

Dugong fishing, taboos in connexion with, 192

Dyaks, the Sea, 30; their modes of recalling the soul, 47 _sq._, 52 _sq._, 55 _sq._, 60, 67; taboos observed by head-hunters among the, 166 _sq._

Eagle, soul in form of, 34

—— -hunters, taboos observed by, 198 _sq._

Eagle-wood, special language employed by searchers for, 404

Eating out of sacred vessels, supposed effect of, 4

—— and drinking, taboos on, 116 _sqq._; fear of being seen in the act of, 117 _sqq._

Eggs offered to demons, 110; reason for breaking shells of, 129 _sq._

Egypt, rules of life observed by ancient kings of, 12 _sq._

Egyptian magicians, their power of compelling the deities, 389 _sq._

Egyptians, the ancient, their conception of the soul, 28; their practice as to souls of the dead, 68 _sq._; personal names among, 322

Elder brother, his name not to be pronounced, 341

Elder-tree, cut hair and nails inserted in an, 275 _sq._

Elephant-hunters, special language employed by, 404

Eleusinian priests, their names sacred, 382 _sq._

Elfin race averse to iron, 232 _sq._

Emetic as mode of purification, 175, 245; pretended, in auricular confession, 214

Emin Pasha, 108

Epidemics attributed to evil spirits, 30

Epimenides, the Cretan seer, 50 _n._2

Esquimaux, their conception of the soul, 27; their dread of being photographed, 96; or Inuit, taboos observed by hunters among the, 205 _sq._; namesakes of the dead among the, 371

Esthonians, the, 41 _sq._, 240

Ethical evolution, 218 _sq._

—— precepts developed out of savage taboos, 214

Ethiopia, kings of, 124

Euphemisms employed for certain animals, 397 _sqq._; for smallpox, 400, 410, 411, 416

Europe, south-eastern, superstitions as to shadows in, 89 _sq._

Evil eye, the, 116 _sq._

Ewe-speaking peoples of the Slave Coast, 9; rebirth of ancestors among the, 369

Execution, peculiar modes of, for members of royal families, 241 _sqq._

Executioners, customs observed by, 171 _sq._, 180 _sq._

Exorcising harmful influence of strangers, 102 _sqq._

Eye, the evil, 116 _sq._

Eyeos, the, 9

Faces veiled to avert evil influences, 120 _sqq._; of warriors blackened, 163; of manslayers blackened, 169

_Fàdy_, taboo, 327

Fafnir and Sigurd, 324

Fairies averse to iron, 229, 232 _sq._

Fasting, custom of, 157 _n._2, 159 _n._, 161, 162, 163, 182, 183, 189, 198, 199

Father and child, supposed danger of resemblance between, 88 _sq._

—— and mother, their names not to be mentioned, 337, 341

—— in-law, his name not to be pronounced by his daughter-in-law, 335 _sqq._, 343, 345, 346; by his son-in-law, 338, 339, 340, 341, 342, 343, 344

Fathers named after their children, 331 _sqq._

Faunus, consultation of, 314

Feast of Yams, 123

Feathers worn by manslayers, 180, 186 _n._1

Feet, not to wet the, 159. _See also_ Foot

Fernando Po, taboos observed by the kings of, 8 _sq._, 115, 123, 291

Festival of the Dead among the Hurons, 367

Fetish or taboo rajah, 24

—— kings in West Africa, 22 _sqq._

Fever, euphemism for, 400

“Field speech,” a special jargon employed by reapers, 410 _sq._, 411 _sq._

Fiji, catching away souls in, 69; War King and Sacred King in, 21; custom as to remains of food in, 117

Fijian chief, supposed effect of using his dishes or clothes, 131

—— conception of the soul, 29 _sq._, 92

—— custom of frightening away ghosts, 170

—— notion of absence of the soul in dreams, 39 _sq._

Fingers cut off as a sacrifice, 161

Finnish hunters, 398

Fire, rule as to removing fire from priest’s house, 13; prohibition to blow the fire with the breath, 136, 256; in purificatory rites, 108, 109, 111, 114, 197; tabooed, 178, 182, 256 _sq._; new, made by friction, 286

—— and Water, kingships of, 17

Firefly, soul in form of, 67

First-fruits, offering of, 5

Fish-traps, continence observed at making, 202

Fishermen, words tabooed by, 394 _sq._, 396, 408 _sq._, 415

Fishers and hunters tabooed, 190 _sqq._

Fison, Rev. Lorimer, 30 _n._1, 40 _n._1, 92 _n._3, 131 _n._2

Fits and convulsions set down to demons, 59

Flamen Dialis, taboos observed by the, 13 _sq._, 239, 248, 257, 275, 291, 293, 315 _sq._

Flaminica, rules observed by the, 14

Flannan Islands, 392

Flesh, boiled, not to be eaten by tabooed persons, 185; diet restricted or forbidden, 291 _sqq._

Flints, not iron, cuts to be made with, 176; use of, prescribed in ritual, 176; sharp, circumcision performed with, 227

Fly, soul in form of, 39

Food, remnants of, buried as a precaution against sorcery, 118, 119, 127 _sq._, 129; magic wrought by means of refuse of, 126 _sqq._; taboos on leaving food over, 127 _sqq._; not to be touched with hands, 138 _sqq._, 146 _sqq._, 166, 167, 168, 169, 174, 203, 265; objection to have food over head, 256, 257

Foods tabooed, 291 _sqq._

Foot, custom of going with only one foot shod, 311 _sqq._ _See also_ Feet

Footprint in magic, 74; of Buddha, 275

Forgetfulness, pretence of, 189

Forks used in eating by tabooed persons, 148, 168, 169, 203

Fors, the, of Central Africa, 281

Foundation sacrifices, 89 _sqq._

Fowl used in exorcism, 106

Fowlers, words tabooed by, 393, 407 _sq._

Foxes not to be mentioned by their proper names, 396, 397

Frankish kings, their unshorn hair, 258 _sq._

Fresh meat tabooed, 143

Fumigation as a mode of ceremonial purification, 155, 177

Funerals in China, custom as to shadows at, 80. _See also_ Burial, Burials

Furfo, 230

Gabriel, the archangel, 302, 303

_Gangas_, fetish priests, 291

Garments, effect of wearing sacred, 4

Gates, sacrifice of human beings at foundations of, 90 _sq._

Gatschet, A. S., 363

Gauntlet, running the, 222

Genitals of murdered people eaten, 190 _n._2

Getae, priestly kings of the, 21

Ghost of husband kept from his widow, 143; fear of evoking the ghost by mentioning his name, 349 _sqq._; chased into the grave at the end of mourning, 373 _sq._

Ghosts, sacrifices to, 56, 247; draw away the souls of their kinsfolk, 51 _sqq._; draw out men’s shadows, 80; as guardians of gates, 90 _sq._; kept off by thorns, 142; and demons averse to iron, 232 _sqq._; fear of wounding, 237 _sq._; swept out of house, 238; names changed in order to deceive ghosts or to avoid attracting their attention, 354 _sqq._

Ghosts of animals, dread of, 223

—— of the slain haunt their slayers, 165 _sqq._; fear of the, 165 _sqq._; sacrifices to, 166; scaring away the, 168, 170, 171, 172, 174 _sq._; as birds, 177 _sq._

Gilyaks, the, 370

Ginger in purificatory rites, 105, 151

Gingiro, kingdom of, 18

Girls at puberty obliged to touch everything in house, 225 _n._; their hair torn out, 284

Goajiro Indians, 30, 350

Goat, prohibition to touch or name, 13; transference of guilt to, 214 _sq._

—— -sucker, shadow of the, 82

God, “the most great name” of, 390

—— -man a source of danger, 132; bound by many rules, 419 _sq._

Gods, their names tabooed, 387 _sqq._; Xenophanes on the, 387; human, bound by many rules, 419 _sq._ _See also_ Myths

Gold excluded from some temples, 226 _n._8

—— and silver as totems, 227 _n._

—— mines, spirits of the, treated with deference, 409 _sq._

Goldie, H., 22

Gollas, the, 149

Good Friday, 229

Goorkhas, the, 316

Gordian knot, 316 _sq._

Gran Chaco, Indians of the, 37, 38, 357

Grandfathers, grandsons named after their deceased, 370

Grandidier, A., 380 _sq._

Grandmothers, granddaughters named after their deceased, 370

Grass knotted as a charm, 305, 310

Grave, soul fetched from, 54

—— -clothes, no knots in, 310

—— -diggers, taboos observed by, 141, 142

Graves, food offered on, 53; water poured on, as a rain-charm, 154 _sq._

Great Spirit, sacrifice of fingers to the, 161

Grebo people of Sierra Leone, 14

Greek conception of the soul, 29 _n._1

—— customs as to manslayers, 188

Grey, Sir George, 364 _sq._

_Grihya-Sûtras_, 277

Grimm, J., 305 _n._1

Ground, prohibition to touch the, 3, 4, 6; not to sit on the, 159, 162, 163; not to set foot on, 180; royal blood not to be shed on the, 241 _sqq._

Guardian deities of cities, 391

Guaycurus, the, 357

Guiana, Indians of, 324

Gypsy superstition about portraits, 100

Haida medicine-men, 31

Hair, mode of cutting the Mikado’s, 3; cut with bronze knife, 14; of manslayers shaved, 175, 176; of slain enemy, fetish made from, 183; not to be combed, 187, 203, 208, 264; tabooed, 258 _sqq._; of kings, priests, and wizards unshorn, 258 _sqq._; regarded as the seat of a god or spirit, 258, 259, 263; kept unshorn at certain times, 260 _sqq._; offered to rivers, 261; of children unshorn, 263; magic wrought through clippings of, 268 _sqq._, 275, 277, 278 _sq._; cut or combed out may cause rain and thunderstorms, 271, 272, 282; clippings of, used as hostages, 272 _sq._; infected by virus of taboo, 283 _sq._; cut as a purificatory ceremony, 283 _sqq._; of women after childbirth shaved and burnt, 284; loosened at childbirth, 297 _sq._; loosened in magical and religious ceremonies, 310 _sq._

—— and nails of sacred persons not cut, 3, 4, 16

—— and nails, cut, disposal of, 267 _sqq._; deposited on or under trees, 14, 275 _sq._, 286; deposited in sacred places, 274 _sqq._; stowed away in any secret place, 276 _sqq._; kept for use at the resurrection, 279 _sqq._; burnt to prevent them from falling into the hands of sorcerers, 281 _sqq._

—— -cutting, ceremonies at, 264 _sqq._

Hands tabooed, 138, 140 _sqq._, 146 _sqq._, 158, 159 _n._, 265; food not to be touched with, 138 _sqq._, 146 _sqq._, 166, 167, 168, 169, 174, 265; defiled, 174; not to be clasped, 298

Hanun, King of Moab, 273

Hawaii, 72, 106; customs as to chiefs and shadows in, 255

Head, stray souls restored to, 47, 48, 52, 53 _sq._, 64, 67; prohibition to touch the, 142, 183, 189, 252 _sq._, 254, 255 _sq._; plastered with mud, 182; the human, regarded as sacred, 252 _sqq._; tabooed, 252 _sqq._; supposed to be the residence of spirits, 252; objection to have any one overhead, 253 _sqq._; washing the, 253

—— -hunters, customs of, 30, 36, 71 _sq._, 111, 166 _sq._, 169 _sq._

Headache caused by clipped hair, 270 _sq._, 282

Heads of manslayers shaved, 177

Hearne, S., quoted, 184 _sqq._

Hebesio, god of thunder, 257

Hercules and Alcmena, 298 _sq._

Herero, the, 151, 177, 225 _n._

Hermotimus of Clazomenae, 50

Hidatsa Indians, taboos observed by eagle-hunters among the, 198 _sq._

Hierapolis, temple of Astarte at, 286

Hiro, thief-god, 69

Historical tradition hampered by the taboo on the names of the dead, 363 _sqq._

Holiness and pollution not differentiated by savages, 224

Hollis, A. C., 200 _n._3

Holy water, sprinkling with, 285 _sq._

Homicides. See Manslayers

Homoeopathic magic, 151, 152, 207, 295, 298

Honey-wine, continence observed at brewing, 200

Hooks to catch souls, 30 _sq._, 51

Horse, prohibition to see a, 9; prohibition to ride, 13

Hos of Togoland, the, 295, 301

Hostages, clipped hair used as, 272 _sq._

Hottentots, the, 220

House, ceremony at entering a new, 63 _sq._; taboos on quitting the, 122 _sqq._

—— building, custom as to shadows at, 81, 89 _sq._; continence observed at, 202

Howitt, A. W., 269

Huichol Indians, 197

Human gods bound by many rules, 419 _sq._

—— sacrifices at foundation of buildings, 90 _sq._

Humbe, a kingdom of Angola, 6

Hunters use knots as charms, 306; words tabooed by, 396, 398, 399, 400, 402, 404, 410

—— and fishers tabooed, 190 _sqq._

Hurons, the, 366; their conception of the soul, 27; their Festival of the Dead, 367

Husband’s ghost kept from his widow, 143

—— name not to be pronounced by his wife, 335, 336, 337, 338, 339

Husbands and wives, difference of language between, 347 _sq._

Huzuls, the, 270, 314

Ilocanes of Luzon, 44

Imagination, death from, 135 _sqq._

Imitative or homoeopathic magic, 295

Impurity of manslayers, 167

Incas of Peru, 279

Incisions made in bodies of warriors as a preparation for war, 161; in bodies of slain, 176; in bodies of manslayers, 174, 176, 180. _See also_ Cuts

Incontinence of young people supposed to be fatal to the king, 6

India, names of animals tabooed in, 401 _sqq._

Indians of North America, their customs on the war-path, 158 _sqq._; their fear of naming the dead, 351 _sqq._

Infants tabooed, 255

Infection, supposed, of lying-in women, 150 _sqq._

Infidelity of wife supposed to be fatal to hunter, 197

Initiation, custom of covering the mouth after, 122; taboos observed by novices at, 141 _sq._, 156 _sq._; new names given at, 320

Injury to a man’s shadow conceived as an injury to the man, 78 _sqq._

Inspiration, primitive theory of, 248

Intercourse with wives enjoined before war, 164 _n._1; enjoined on manslayers, 176. _See also_ Continence

Intoxication accounted inspiration, 248, 249, 250

Inuit. _See_ Esquimaux

Ireland, taboos observed by the ancient kings of, 11 _sq._

Irish custom as to a fall, 68; as to friends’ blood, 244 _sq._

Iron not to be touched, 167; tabooed, 176, 225 _sqq._; used as a charm against spirits, 232 _sqq._

—— instruments, use of, tabooed, 205, 206

—— rings as talismans, 235

Iroquois, the, 352, 385

Isis and Ra, 387 _sqq._

Israelites, rules of ceremonial purity observed by the Israelites in war, 157 _sq._, 177

Issini, the, 171

Itonamas, the, 31

Ivy, prohibition to touch or name, 13 _sq._

Ja-Luo, the, 79

Jackals, tigers called, 402, 403

Jackson, Professor Henry, 21 _n._3

Japan, the Mikado of, 2 _sqq._; Kaempfer’s history of, 3 _n._2; Caron’s account of, 4 _n._2

Jars, souls conjured into, 70

Jason and Pelias, 311 _sq._

Java, 34, 35

Jebu, the king of, 121

Jewish hunters, their customs as to blood of game, 241

Jinn, the servants of their magical names, 390

Journey, purificatory ceremonies on return from a, 111 _sqq._; continence observed on a, 204; hair kept unshorn on a, 261

Jumping over wife or children as a ceremony, 112, 164 _n._1

Juno Lucina, 294

Junod, H. A., 152 _sqq._, 420 _n._1

Jupiter Liber, temple of, at Furfo, 230

_Ka_, the ancient Egyptian, 28

Kachins of Burma, 200

Kaempfer’s _History of Japan_, 3 _sq._

Kafirs of the Hindoo Koosh, 13 _n._6, 14 _n._2

Kaitish, the, 82, 295

Kalamba, the, a chief in the Congo region, 114

_Kami_, the Japanese word for god, 2 _n._2

Kamtchatkans, their attempts to deceive mice, 399

Karaits, the, 95

Karen-nis of Burma, the, 13

Karens, the Red, of Burma, 292; their recall of the soul, 43; their customs at funerals, 51

Karo-Bataks, 52. _See also_ Battas

_Katikiro_, the, of Uganda, 145 _n._4

Kavirondo, 176

Kayans of Borneo, 32, 47, 110, 164, 239

Kei Islanders, 53

Kenyahs of Borneo, 43, 415

Key as symbol of delivery in childbed, 296

Keys as charms against devils and ghosts, 234, 235, 236; as amulets, 308. _See also_ Locks

Khonds, rebirth of ancestors among the, 368 _sq._

Kickapoos, the, 171

Kidd, Dudley, 88 _n._

King not to be overshadowed, 83

—— of the Night, 23

King’s Evil, the, 134

Kings, supernatural powers attributed to, 1; beaten before their coronation, 18; forbidden to see their mothers, 86; portraits of, not stamped on coins, 98 _sq._; guarded against the magic of strangers, 114 _sq._; forbidden to use foreign goods, 115; not to be seen eating and drinking, 117 _sqq._; concealed by curtains, 120 _sq._; forbidden to leave their palaces, 122 _sqq._; compelled to dance, 123; punished or put to death, 124; not to be touched, 132, 225 _sq._; their hair unshorn, 258 _sq._; foods tabooed to, 291 _sq._; names of, tabooed, 374 _sqq._; taboos observed by, identical with those observed by commoners, 419 _sq._

Kings and chiefs tabooed, 131 _sqq._; their spittle guarded against sorcerers, 289 _sq._

—— fetish or religious, in West Africa, 22 _sqq._

Kingsley, Miss Mary H., 22 _n._3, 71, 123 _n._2, 251

Kiowa Indians, 357, 360

Klallam Indians, the, 354

Knife as charm against spirits, 232, 233, 234, 235

Knives not to be left edge upwards, 238; not used at funeral banquets, 238

Knot, the Gordian, 316 _sq._

Knots, prohibition to wear, 13; untied at childbirth, 294, 296 _sq._, 297 _sq._; thought to prevent the consummation of marriage, 299 _sqq._; thought to cause sickness, disease, and all kinds of misfortune, 301 _sqq._; used to cure disease, 303 _sqq._; used to win a lover or capture a runaway slave, 305 _sq_.; used as protective amulets, 306 _sqq._; used as charms by hunters and travellers, 306; as a charm to protect corn from devils, 308 _sq._; on corpses untied, 310

—— and locks, magical virtue of, 310, 313

—— and rings tabooed, 293 _sqq._

Koita, the, 168

Koryak, the, 32

Kruijt, A. C., 319

Kublai Khan, 242

Kukulu, a priestly king, 5

Kwakiutl, the, 53; customs observed by cannibals among the, 188 _sqq._; change of names in summer and winter among the, 386

_Kwun_, the spirit of the head, 252; supposed to reside in the hair, 266 _sq._

Lafitau, J. F., 365 _sq._

Lampong in Sumatra, 10

Lamps to light the ghosts to their old homes, 371

Language of husbands and wives, difference between, 347 sq.; of men and women, difference between, 348 _sq._

—— change of, caused by taboo on the names of the dead, 358 _sqq._, 375; caused by taboo on the names of chiefs and kings, 375, 376 _sqq._

—— special, employed by hunters, 396, 398, 399, 400, 402, 404, 410; employed by searchers for eagle-wood and _lignum aloes_, 404; employed by searchers for camphor, 405 _sqq._; employed by miners, 407, 409; employed by reapers at harvest, 410 _sq._, 411 _sq._; employed by sailors at sea, 413 _sqq._

Laos, 306

Lapps, the, 294; their customs after killing a bear, 221; rebirth of ancestors among the, 368

Latuka, the, 245

Leaning against a tree prohibited to warriors, 162, 163

Leavened bread, prohibition to touch, 13

Leaving food over, taboos on, 126 _sqq._

Leavings of food, magic wrought by means of, 118, 119, 126 _sqq._

Legs not to be crossed, 295, 298 _sq._

Leinster, kings of, 11

_Leleen_, the, 129

Lengua Indians of the Gran Chaco, 38, 357

Leonard, A. G., Major, 136 _sq._

Lesbos, building custom in, 89

Lewis, Rev. Thomas, 420 _n._1

Life in the blood, 241, 250

Limbs, amputated, kept by the owners against the resurrection, 281

Lion-killer, purification of, 176, 220

Lions not called by their proper names, 400

Lithuanians, the old, their funeral banquets, 238

Liver, induration of the, attributed to touching sacred chief, 133

Lizard, soul in form of, 38

Loango, taboos observed by kings of, 8, 9; taboos observed by heir to throne of, 291

—— king of, forbidden to see a white man’s house, 115; not to be seen eating or drinking, 117 _sq._; confined to his palace, 123; refuse of his food buried, 129

Locks unlocked at childbirth, 294, 296; thought to prevent the consummation of marriage, 299; as amulets, 308, 309; unlocked to facilitate death, 309

—— and knots, magical virtue of, 309 _sq._ _See also_ Keys

Lolos, the, 43

Look back, not to, 157

Loom, men not allowed to touch a, 164

Loss of the shadow regarded as ominous, 88

Lovers won by knots, 305

Lucan, 390

Lucian, 270, 382

Lucina, 294, 398 _sq._

Lucky names, 391 _n._1

Lycaeus, sanctuary of Zeus on Mount, 88

Lycosura, sanctuary of the Mistress at, 227 _n._, 314

Lying-in women, dread of, 150 _sqq._; sacred, 151

Mack, an adventurer, 19

Macusi Indians, 36, 159 _n._

Madagascar, names of chiefs and kings tabooed in, 378 _sqq._

Magic wrought by means of refuse of food, 126 _sqq._; sympathetic, 126, 130, 164, 201, 204, 258, 268, 287; homoeopathic, 151, 152, 207, 295, 298; contagious, 246, 268, 272; wrought through clippings of hair, 268 _sqq._, 275, 277, 278 _sq._; wrought on a man through his name, 318, 320 _sqq._

Magicians, Egyptian, their power of compelling the deities, 389 _sq._

Mahafalys of Madagascar, the, 10

Makalaka, the, 369

Makololo, the, 281

Malagasy language, dialectical variations of, 378 _sq._, 380

Malanau tribes of Borneo, 406

Malay conception of the soul as a bird, 34 _sqq._ —— miners, fowlers, and fishermen, special forms of speech employed by, 407 _sqq._ —— Peninsula, art of abducting human souls in the, 73 _sqq._

Maldives, the, 274

Mandalay, 90, 125

Mandan Indians, 97

Mandelings of Sumatra, 296

Mangaia, separation of religious and civil authority in, 20

Mangaians, the, 87

Manipur, hill tribes of, 292

Mannikin, the soul conceived as a, 26 _sqq._

Manslayers, purification of, 165 _sqq._; secluded, 165 _sqq._; tabooed, 165 _sqq._; haunted by ghosts of slain, 165 _sqq._; their faces blackened, 169; their bodies painted, 175, 178, 179, 180, 186 _n._1; their hair shaved, 175, 177

Maori chiefs, their sanctity or taboo, 134 _sqq._; their heads sacred, 256 —— language, synonyms in the, 381

Maoris, persons who have handled the dead tabooed among the, 138 _sq._; tabooed on the war-path, 157

Marco Polo, 242, 243

Marianne Islands, 288

Mariner, W., quoted, 140

Mariners at sea, special language employed by, 413 _sqq._

Marquesans, the, 31; their regard for the sanctity of the head, 254 _sq._; their customs as to the hair, 261 _sq._; their dread of sorcery, 268

Marquesas Islands, 178

Marriage, the consummation of, prevented by knots and locks, 299 _sqq._

Masai, the, 200, 309, 329, 354 _sq._, 356, 361

Matthews, Dr. Washington, 385

Meal sprinkled to keep off evil spirits, 112

Measuring shadows, 89 _sq._ —— -tape deified, 91 _sq._

Mecca, pilgrims to, not allowed to wear knots and rings, 293 _sq._

Medes, law of the, 121

Mekeo district of New Guinea, 24

Men injured through their shadows, 78 _sqq._ —— and women, difference of language between, 348 _sq._

Menedemus, 227

Menstruation, women tabooed at, 145 _sqq._

Menstruous women, dread of, 145 _sqq._, 206; avoidance of, by hunters, 211

Mentras, the, 404

Merolla da Sorrento, 137

Mice thought to understand human speech, 399; not to be called by their proper names, 399, 415

Midas and his ass’s ears, 258 _n._1; king of Gordium, 316

Mikado, rules of life of the, 2 _sqq._; supposed effect of using his dishes or clothes, 131; the cutting of his hair and nails, 265

Mikados, their relations to the Tycoons, 19

Miklucho-Maclay, Baron N. von, 109

Milk, custom as to drinking, 119; prohibition to drink, 141; not to be drunk by wounded men, 174 _sq._; wine called, 249 _n._2; and beef not to be eaten at the same meal, 292

Milkmen of the Todas, taboos observed by the holy, 15 _sqq._

Miller, Hugh, 40

Minahassa, a district of Celebes, 99; the Alfoors of, 63

Minangkabauers of Sumatra, 32, 36, 41

Miners, special language employed by, 407, 409

Mirrors, superstitions as to, 93; covered after a death, 94 _sq._

Miscarriage in childbed, dread of, 149, 152 _sqq._; supposed danger of concealing a, 211, 213

Moab, Arabs of, 280; their custom of shaving prisoners, 273

Moabites, King David’s treatment of the, 273 _sq._

Mohammed bewitched by a Jew, 302 _sq._

Mongols, their recall of the soul, 44; sacred books of the, 384

Montezuma, 121

Monumbos, the, 169, 238

Mooney, J., 318 _sqq._

Moquis, the, 228

Moral guilt regarded as a corporeal pollution, 217 _sq._

Morality developed out of taboo, 213 _sq._; shifted from a natural to a supernatural basis, 213; survival of savage taboos in civilised, 218 _sq._

Morice, A. G., 146 _sq._

Mosyni or Mosynoeci, the, 124

Mother-in-law, the savage’s dread of his, 83 _sqq._; her name not to be mentioned by her son-in-law, 338, 339, 340, 341, 342, 343, 344, 345, 346

Mothers, African kings forbidden to see their, 86; named after their children, 332, 333

Mourners, customs observed by, 31 _sq._, 159 n.; tabooed, 138 _sqq._; bodies of, smeared with mud or clay, 182 _n._2; hair and nails of, cut at end of mourning, 285 _sq._

Mourning of slayers for the slain, 181

Mouse, soul in form of, 37, 39 _n._2

Mouth closed to prevent escape of soul, 31, 33; soul in the, 33; covered to prevent entrance of demons, etc., 122

Muata Jamwo, the, 118, 290

Mud smeared on feet of bed, 14; plastered on head, 182

Munster, kings of, 11

Murderers, taboos imposed on, 187 _sq._

Murrams, the, of Manipur, 292

Muysca Indians, 121

Myths of gods and spirits to be told only in spring and summer, 384; to be told only in winter, 385 _sq._; not to be told by day, 384 _sq._

Nails, prohibition to cut finger-nails, 194; of children not pared, 262 _sq._

—— and hair, cut, disposal of, 267 _sqq._; deposited in sacred places, 274 _sqq._; stowed away in any secret place, 276 _sqq._; kept for use at the resurrection, 279 _sqq._; burnt to prevent them from falling into the hands of sorcerers, 281 _sqq._

Nails, iron, used as charms against fairies, demons, and ghosts, 233, 234, 236

—— parings of, used in rain-charms, 271, 272; swallowed by treaty-makers, 246, 274

Name, the personal, regarded as a vital part of the man, 318 _sqq._; identified with the soul, 319; the same, not to be borne by two living persons, 370

Names of relations tabooed, 335 _sqq._; changed to deceive ghosts, 354 _sqq._; of common objects changed when they are the names of the dead, 358 _sqq._, 375, or the names of chiefs and kings, 375, 376 _sqq._; of ancestors bestowed on their reincarnations, 368 _sq._; of kings and chiefs tabooed, 374 _sqq._; of supernatural beings tabooed, 384 _sqq._; of gods tabooed, 387 _sqq._; of spirits and gods, magical virtue of, 389 _sqq._; of Roman gods not to be mentioned, 391 _n._1; lucky, 391 _n._1; of dangerous animals not to be mentioned, 396 _sqq._

Names, new, given to the sick and old, 319; new, at initiation, 320

—— of the dead tabooed, 349 _sqq._; not borne by the living, 354; revived after a time, 365 _sqq._

—— personal, tabooed, 318 sqq.; kept secret from fear of magic, 320 _sqq._; different in summer and winter, 386

Namesakes of the dead change their names to avoid attracting the attention of the ghost, 355 _sqq._; of deceased persons regarded as their reincarnations, 365 _sqq._

Naming the dead a serious crime, 352, 354; of children, solemnities at the, connected with belief in the reincarnation of ancestors in their namesakes, 372

Namosi, in Fiji, 264

Nandi, the, 175, 273, 310, 330

Nanumea, island of, 102

Narbrooi, a spirit or god, 60

Narcissus and his reflection, 94

Narrinyeri, the, 126 _sq._

Natchez, customs of manslayers among the, 181

_Nats_, demons, 90

Natural death of sacred king or priest, supposed fatal consequences of, 6, 7

Navajo Indians, 112 _sq._, 325, 385

Navel-string used to recall the soul, 48

Nazarite, vow of the, 262

Nelson, E. W., 228, 237

Nets to catch souls, 69 _sq._; as amulets, 300, 307

New Britain, 85

—— Caledonia, 92, 141

—— everything, excites awe of savages, 230 _sqq._

—— fire made by friction, 286

—— Hebrides, the, 56, 127

—— names given to the sick and old, 319; at initiation, 320

—— Zealand, sanctity of chiefs in, 134 _sqq._

Nias, island of, conception of the soul in, 29; custom of the people of, 107; special language of hunters in, 410; special language employed by reapers in, 410 _sq._

Nicknames used in order to avoid the use of the real names, 321, 331

Nicobar Islands, customs as to shadows at burials in the, 80 _sq._

Nicobarese, the, 357; changes in their language, 362 _sq._

Nieuwenhuis, Dr. A. W., 99

Night, King of the, 23

Nine knots in magic, 302, 303, 304

Noon, sacrifices to the dead at, 88; superstitious dread of, 88

Nootka Indians, their idea of the soul, 27; customs of girls at puberty among the, 146 _n._1; their preparation for war, 160 _sq._

North American Indians, their dread of menstruous women, 145; their theory of names, 318 _sq._

Norway, superstition as to parings of nails in, 283

Nose stopped to prevent the escape of the soul, 31, 71

Nostrils, soul supposed to escape by the, 30, 32, 33, 122

Novelties excite the awe of savages, 230 _sqq._

Novices at initiation, taboos observed by, 141 _sq._, 156 _sq._

Nubas, the, 132

Nufoors of New Guinea, 332, 341, 415

Obscene language in ritual, 154, 155

O’Donovan, E., 304

Oesel, island of, 42

Ojebways, the, 160

Oldfield, A., 350

Omahas, customs as to murderers among the, 187

Omens, reliance on, 110

One shoe on and one shoe off, 311 _sqq._

Ongtong Java Islands, 107

Onitsha, the king of, 123

Opening everything in house to facilitate childbirth, 296 _sq._

Orestes, the matricide, 188, 287

Oro, war god, 69

Orotchis, the, 232

Ot Danoms, the, 103

Ottawa Indians, the, 78

Ovambo, the, 227

Overshadowed, danger of being, 82 _sq._

Ovid, on loosening the hair, 311

Ox, purification by passing through the body of an, 173

Padlocks as amulets, 307

Painting bodies of manslayers, 175, 178, 179, 180, 186 _n._1

Palaces, kings not allowed to leave their, 122 _sqq._

_Pantang_, taboo, 405

Panther, ceremonies at the slaughter of a, 219

Parents named after their children, 331 _sqq._

—— -in-law, their names not to be pronounced, 338, 339, 340, 341, 342

## Partition of spiritual and temporal power between religious and civil

kings, 17 _sqq._

Patagonians, the, 281

Paton, W. R., 382 _n._4, 383 _n._1

Pawnees, the, 228

Peace, ceremony at making, 274

Pelias and Jason, 311

Pentateuch, the, 219

Pepper in purificatory rites, 106, 114

Perils of the soul, 26 _sqq._

Perseus and the Gorgon, 312

Persian kings, their custom at meals, 119

Persons, tabooed, 131 _sqq._

Philosophy, primitive, 420 _sq._

_Phong long_, ill luck caused by women in childbed, 155

Photographed or painted, supposed danger of being, 96 _sqq._

Pictures, supposed danger of, 96 _sq._

Pig, the word unlucky, 233

Pigeons, special language employed by Malays in snaring, 407 _sq._

Pilgrims to Mecca not allowed to wear knots and rings, 293 _sq._

Pimas, the purification of manslayers among the, 182 _sqq._

Plataea, Archon of, forbidden to touch iron, 227; escape of besieged from, 311

Pliny on crossed legs and clasped hands, 298; on knotted threads, 303

Plutarch, 249

Poison, continence observed at brewing, 200

—— ordeal, 15

Polar bear, taboos concerning the, 209

Polemarch, the, at Athens, 22

Pollution or sanctity, their equivalence in primitive religion, 145, 158, 224

—— and holiness not differentiated by savages, 224

Polynesia, names of chiefs tabooed in, 381

Polynesian chiefs sacred, 136

_Pons Sublicius_, 230

Port Moresby, 203

Porto Novo, 23

Portraits, souls in, 96 _sqq._; supposed dangers of, 96 _sqq._

Powers, S., 326

Pregnancy, husband’s hair kept unshorn during wife’s, 261; conduct of husband during wife’s, 294, 295; superstitions as to knots during wife’s, 294 _sq._

Pregnant women, their superstitions about shadows, 82 _sq._

Premature birth, 213. _See_ Miscarriage

Pricking patient with needles to expel demons of disease, 106

Priests to be shaved with bronze, 226; their hair unshorn, 259, 260; foods tabooed to, 291

Prisoners shaved, 273; released at festivals, 316

Propitiation of the souls of the slain, 166; of spirits of slain animals, 190, 204 _sq._; of ancestors, 197

Prussians, the old, their funeral feasts, 238

_Pulque_, 201, 249

Puppets or dolls employed for the restoration of souls to their bodies, 53 _sqq._

Purge as mode of ceremonial purification, 175

Purification of city, 188; of Pimas after slaying Apaches, 182 _sqq._; of hunters and fishers, 190 _sq._; of moral guilt by physical agencies, 217 _sq._; by cutting the hair, 283 _sqq._

—— of manslayers, 165 _sqq._; intended to rid them of the ghosts of the slain, 186 _sq._

Purificatory ceremonies at reception of strangers, 102 _sqq._; on return from a journey, 111 _sqq._

Purity, ceremonial, observed in war, 157

Pygmies, the African, 282

Pythagoras, maxims of, 314 _n._2

Python, punishment for killing a, 222

Quartz used at circumcision instead of iron, 227

Queensland, aborigines of, 159 _n._

Ra and Isis, 387 _sqq._

Rabbah, siege of, 273

Rain caused by cut or combed out hair, 271, 272; word for, not to be mentioned, 413

—— -charm by pouring water, 154 _sq._

—— -makers, their hair unshorn, 259 _sq._

Rainbow, the, a net for souls, 79

_Ramanga_, 246

Raven, soul as a, 34

Raw flesh not to be looked on, 239

—— meat, prohibition to touch or name, 13

Reapers, special language employed by, 410 _sq._, 411 _sq._

Reasoning, definite, at the base of savage custom, 420 _n._1

Rebirth of ancestors in their descendants, 368 _sq._

Recall of the soul, 30 _sqq._

Red, bodies of manslayers painted, 175, 179; faces of manslayers painted, 185, 186 _n._1

Reflection, the soul identified with the, 92 _sqq._

Reflections in water or mirrors, supposed dangers of, 93 _sq._

Refuse of food, magic wrought by means of, 126 _sqq._

Regeneration, pretence of, 113

Reincarnation of the dead in their namesakes, 365 _sqq._; of ancestors in their descendants, 368 _sqq._

Reindeer, taboos concerning, 208

Relations, names of, tabooed, 335 _sqq._

Relationship, terms of, used as terms of address, 324 _sq._

Release of prisoners at festivals, 316

Religion, passage of animism into, 213

Reluctance to accept sovereignty on account of taboos attached to it, 17 _sqq._

Remnants of food buried as a precaution against sorcery, 118, 119, 127 _sq._, 129

Resemblance of child to father, supposed danger of, 88 _sq._

Resurrection, cut hair and nails kept for use at the, 279 _sq._

—— of the dead effected by giving their names to living persons, 365 _sqq._

Rhys, Professor Sir John, 12 _n._2; on personal names, 319

Rice used to attract the soul conceived as a bird, 34 _sqq._, 45 _sqq._; soul of, not to be frightened, 412

—— -harvest, special language employed by reapers at, 410 _sq._, 411 _sq._

Ring, broken, 13; on ankle as badge of office, 15

Rings used to prevent the escape of the soul, 31; as spiritual fetters, 313 _sqq._; as amulets, 314 _sqq._; not to be worn, 314

—— and knots tabooed, 293 _sqq._

Rivers, Dr. W. H. R., 17

Rivers, prohibition to cross, 9 _sq._

Robertson, Sir George Scott, 14 _notes_

Roepstorff, F. A. de, 362 _sq._

Roman gods, their names not to be mentioned, 391 _n._1

—— superstition about crossed legs, 298

Romans, their evocation of gods of besieged cities, 391

Rome, name of guardian deity of Rome kept secret, 391

Roscoe, Rev. J., 85 _n._1, 145 _n._4, 195 _n._1, 254 _n._5, 277 _n._10

Roth, W. E., 356

Rotti, custom as to cutting child’s hair in the island of, 276, 283; custom as to knots at marriage in the island of, 301

Roumanian building superstition, 89

Royal blood not to be shed on the ground, 241 _sqq._

Royalty, the burden of, 1 _sqq._

Rules of life observed by sacred kings and priests, 1 _sqq._

Runaways, knots as charm to stop, 305 _sq._

Russell, F., 183 _sq._

Sabaea or Sheba, kings of, 124

Sacred chiefs and kings regarded as dangerous, 131 _sqq._, 138; their analogy to mourners, homicides, and women at menstruation and childbirth, 138

Sacred and unclean, correspondence of rules regarding the, 145

Sacrifices to ghosts, 56, 166; to the dead, 88; at foundation of buildings, 89 _sqq._; to ancestral spirits, 104

Sagard, Gabriel, 366 _sq._

Sahagun, B. de, 249

Sailors at sea, special language employed by, 413 _sqq._

Sakais, the, 348

Sakalavas of Madagascar, the, 10, 327; customs as to names of dead kings among the, 379 _sq._

Salish Indians, 66

Salmon, taboos concerning, 209

Salt not to be eaten, 167, 182, 184, 194, 195, 196; name of, tabooed, 401

—— -pans, continence observed by workers in, 200

Samoyeds, 353

Sanctity of the head, 252 _sqq._

—— or pollution, their equivalence in primitive religion, 145, 158, 224

Sankara and the Grand Lama, 78

Saragacos Indians, 152

_Satapatha Brahmana_, 217

Saturday, persons born on a, 89

Saturn, the planet, 315

Savage, our debt to the, 419 _sqq._

—— custom the product of definite reasoning, 420 _n._1

—— philosophy, 420 _sq._

Saxons of Transylvania, 294

Scapegoat, 214 _sq._

Scarification of warriors, 160 _sq._; of bodies of whalers, 191

Scaring away the ghosts of the slain, 168, 170, 171, 172, 174 _sq._

Schoolcraft, H. R., 325

Scotch fowlers and fishermen, words tabooed by, 393 _sqq._

Scotland, common words tabooed in, 392 _sqq._

Scratching the person or head, rules as to, 146, 156, 158, 159 _n._, 160, 181, 183, 189, 196

Scrofula thought to be caused and cured by touching a sacred chief or king, 133 _sq._

Sea, horror of the, 10; offerings made to the, 10; prohibition to look on the, 10; special language employed by sailors at, 413 _sqq._

—— -mammals, atonement for killing, 207; myth of their origin, 207

Seals, supposed influence of lying-in women on, 152; taboos observed after the killing of, 207 _sq._, 209, 213

Seclusion of those who have handled the dead, 138 _sqq._; of women at menstruation and childbirth, 145 _sqq._, 147 _sqq._; of tabooed persons, 165; of manslayers, 166 _sqq._; of cannibals, 188 _sqq._; of men who have killed large game, 220 _sq._

Secret names among the Central Australian aborigines, 321 _sq._

Sedna, an Esquimau goddess, 152, 207, 208, 209, 210, 211, 213

Semangat, Malay word for the soul, 28, 35

Semites, moral evolution of the, 219

Seoul, capital of Corea, 283

Serpents, purificatory ceremonies observed after killing, 221 _sqq._

Servius, on Dido’s costume, 313

Seven knots in magic, 303, 304, 308

Sewing as a charm, 307

Shades of dead animals, fear of offending, 205, 206, 207

Shadow, the soul identified with the, 77 _sqq._; injury done to a man through his, 78 _sqq._; diminution of shadow regarded with apprehension, 86 _sq._; loss of the, regarded as ominous, 88; not to fall on a chief, 255

Shadows drawn out by ghosts, 80; animals injured through their, 81 _sq._; of trees sensitive, 82; of certain birds and people viewed as dangerous, 82 _sq._; built into the foundations of edifices, 89 _sq._; of mourners dangerous, 142; of certain persons dangerous, 173

Shamans among the Thompson Indians, 57 _sq._

—— Buryat, their mode of recovering lost souls, 56 _sq._

—— Yakut, 63

Shark Point, priestly king at, 5

Sharp instruments, use of, tabooed, 205

—— weapons tabooed, 237 _sqq._

Shaving prisoners, reason of, 273

Sheep used in purificatory ceremony, 174, 175; shoulder-blades of, used in divination, 229

Shetland fishermen, their tabooed words, 394

Shoe untied at marriage, 300; custom of going with one shoe on and one shoe off, 311 _sqq._

Shoulder-blades, divination by, 229

Shuswap Indians, the, 83, 142

Siam, kings of, 226, 241; names of kings of, concealed from fear of sorcery, 375

Siamese children, ceremony at cutting their hair, 265 _sqq._

—— view of the sanctity of the head, 252 _sq._

Sick man, attempts to prevent the escape of the soul of, 30 _sqq._

Sick people not allowed to sleep, 95; sprinkled with pungent spices, 105 _sq._

—— -room, mirrors covered up in, 95

Sickness explained by the absence of the soul, 42 _sqq._; caused by ancestral spirits, 53

Sierra Leone, priests and kings of, 14 _sq._, 18

—— Nevada of Colombia, 215, 216

Sigurd and Fafnir, 324

Sikhim, kings of, 20

Silkworms, taboos observed by breeders of, 194

Simpson, W., 125 _n._3

Sin regarded as something material, 214, 216, 217 _sq._

Singhalese, 297; their fear of demons, 233 _sq._

Sins, confession of, 114, 191, 195, 211 _sq._, 214 _sqq._; originally a magical ceremony, 217

Sisters-in-law, their names not to be pronounced, 338, 342, 343

Sit, Egyptian god, 68

Sitting on the ground prohibited to warriors, 159, 162, 163

Skull-cap worn by girls at their first menstruation, 146; worn by Australian widows, 182 _n._2

Skulls of ancestors rubbed as a propitiation, 197; of dead used as drinking-cups, 372

Slain, ghosts of the, fear of the, 165 _sqq._

Slave Coast, the, 9

Slaves, runaway, charm for recovering, 305 _sq._

Sleep, absence of soul in, 36 _sqq._; sick people not allowed to, 95; forbidden in house after a death, 37 _sq._; forbidden to unsuccessful eagle-hunter, 199

Sleeper not to be wakened suddenly, 39 _sqq._; not to be moved nor his appearance altered, 41 _sq._

Smallpox not mentioned by its proper name, 400, 410, 411, 416

Smearing blood on the person as a purification, 104, 115; on persons, dogs, and weapons as a mode of pacifying their souls, 219

—— bodies of manslayers with porridge, 176

—— porridge or fat on the person as a purification, 112

—— sheep’s entrails on body as mode of purification, 174

Smith, W, Robertson, 77 _n._1, 96 _n._1, 243 _n._7, 247 _n._5

Smith’s craft regarded us uncanny, 236 _n._5

Snakes not called by their proper names, 399, 400, 401 _sq._, 411

Snapping the thumbs to prevent the departure of the soul, 31

Snares set for souls, 69

Son-in-law, his name not to be pronounced, 338 _sq._, 344, 345

Sorcerers, souls extracted or detained by, 69 _sqq._; make use of cut hair and other bodily refuse, 268 _sq._, 274 _sq._; 278, 281 sq. _See also_ Magic

Soul conceived as a mannikin, 26 _sqq._; the perils of the, 26 _sqq._; ancient Egyptian conception of the, 28 _sq._; representations of the soul in Greek art, 29 _n._1; as a butterfly, 29 _n._1, 41, 51 _sq._; absence and recall of the, 30 _sqq._; attempts to prevent the soul from escaping from the body, 30 _sqq._; sickness attributed to the absence of the, 32, 42 _sqq._; tied by thread or string to the body, 32 _sq._, 43, 51; conceived as a bird, 33 _sqq._; absent in sleep, 36 _sqq._; in form of mouse, 37, 39 _n._2; in form of lizard, 38; in form of fly, 39; caught in a cloth, 46, 47, 48, 52, 53, 64, 67, 75 _sq._; identified with the shadow, 77 _sqq._; identified with the reflection in water or a mirror, 92 _sqq._; supposed to escape at eating and drinking, 116; in the blood, 240, 241, 247, 250; identified with the personal name, 319; of rice not to be frightened, 412

Souls, every man thought to have four, 27, 80; light and heavy, thin and fat, 29; transferred to other bodies, 49; impounded in magic fence, 56; abducted by demons, 58 _sqq_.; transmigrate into animals, 65; brought back in a visible form, 65 _sqq._; caught in snares or nets, 69 _sqq._; extracted or detained by sorcerers, 69 _sqq._; in tusks of ivory, 70; conjured into jars, 70; in boxes, 70, 76; shut up in calabashes, 72; transferred from the living to the dead, 73; gathered into a basket, 72; wounded and bleeding, 73; supposed to be in portraits, 96 _sqq._

—— of beasts respected, 223

—— of the dead all malignant, 145; cannot go to the spirit-land till the flesh has decayed from their bones, 372 _n._5

—— of the slain, propitiation of, 166

Sovereignty, reluctance to accept the, on account of its burdens, 17 _sqq._

Spells cast by strangers, 112; at hair-cutting, 264 _sq._

Spenser, Edmund, 244 _sq._

Spices used in exorcism of demons, 105 _sq._

Spirit of dead apparently supposed to decay with the body, 372

Spirits averse to iron, 232 _sqq._

—— of land, conciliation of the, 110 _sq._

Spiritual power, its divorce from temporal power, 17 _sqq._

Spitting forbidden, 196; as a protective charm, 279, 286; upon knots as a charm, 302

Spittle effaced or concealed, 288 _sqq._; tabooed, 287 _sqq._; used in magic, 268, 269, 287 _sqq._; used in making a covenant, 290

Spoil taken from enemy purified, 177

Spoons used in eating by tabooed persons, 141, 148, 189

Sprained leg, cure for, 304 _sq._

Spring and summer, myths of divinities and spirits to be told only in, 384

Sprinkling with holy water, 285 _sq._

St. Sylvester’s Day, 88

Stabbing reflections in water to injure the persons reflected, 93

Stade, Hans, captive among Brazilian Indians, 231

Standard of conduct shifted from natural to supernatural basis, 213

Stepping over persons or things forbidden, 159 _sq._, 194, 423 _sqq._; over dead panther, 219. _See also_ Jumping

Stone knives and arrow-heads used in religious ritual, 228

Stones on which a man’s shadow should not fall, 80

Storms caused by cutting or combing the hair, 271, 282

Strange land, ceremonies at entering a, 109 _sqq._

Strangers, taboos on intercourse with, 101 _sqq._; suspected of practising magical arts, 102; ceremonies at the reception of, 102 _sqq._; dread of, 102 _sqq._; spells cast by, 112; killed, 113

String or thread used to tie soul to body, 32 _sq._, 43, 51

Strings, knotted, as amulets, 309. _See also_ Cords, Threads

“Strong names” of kings of Dahomey, 374

Sulka, the, 151, 331

Sultan Bayazid and his soul, 50

Sultans veiled, 120

Sumba, custom as to the names of princes in the island of, 376

Summer, myths of gods and spirits not to be told in, 385 _sq._

—— and winter, personal names different in, 386

Sun not allowed to shine on sacred persons, 3, 4, 6

—— -god draws away souls, 64 _sq._

Sunda, tabooed words in, 341, 415

Supernatural basis of morality, 213 _sq._

Supernatural beings, their names tabooed, 384 _sqq._

Superstition a crutch to morality, 219

Swaheli charm, 305 _sq._

Sweating as a purification, 142, 184

Swelling and inflammation thought to be caused by eating out of sacred vessels or by wearing sacred garments, 4

Sympathetic connexion between a person and the severed parts of his body, 267 _sq._, 283

—— magic, 164, 201, 204, 258, 268, 287

Synonyms adopted in order to avoid naming the dead, 359 _sqq._; in the Zulu language, 377; in the Maori language, 381

Taboo of chiefs and kings in Tonga, 133 _sq._; of chiefs in New Zealand, 134 _sqq._; Esquimaux theory of, 210 _sqq._; the meaning of, 224

—— rajah and chief, 24 _sq._

Tabooed acts, 101 _sqq._

—— hands, 138, 140 _sqq._, 146 _sqq._, 158, 159 _n._

—— persons, 131 _sqq._; secluded, 165

—— things, 224 _sqq._

—— words, 318 _sqq._

Taboos, royal and priestly, 1 _sqq._; on intercourse with strangers, 101 _sqq._; on eating and drinking, 116 _sqq._; on shewing the face, 120 _sqq._; on quitting the house, 122 _sqq._; on leaving food over, 126 _sqq._; on persons who have handled the dead, 138 _sqq._; on warriors, 157 _sqq._; on manslayers, 165 _sqq._; imposed on murderers, 187 _sq._; imposed on hunters and fishers, 190 _sqq._; transformed into ethical precepts, 214; survivals of, in morality, 218 _sq._; as spiritual insulators, 224; on sharp weapons, 237 _sqq._; on blood, 239 _sqq._; relating to the head, 252 _sqq._; on hair, 258 _sqq._; on spittle, 287 _sqq._; on foods, 291 _sqq._; on knots and rings, 293 _sqq._; on words, 318 _sqq._, 392 _sqq._; on personal names, 318 _sqq._; on names of relations, 335 _sqq._; on the names of the dead, 349 _sqq._; on names of kings and chiefs, 374 _sqq._; on names of supernatural beings, 384 _sqq._; on names of gods, 387 _sqq._

—— observed by the Mikado, 3 _sq._; by headmen in Assam, 11; by ancient kings of Ireland, 11 _sq._; by the Flamen Dialis, 13 _sq._; by the Bodia or Bodio, 15; by sacred milkmen among the Todas, 16 _sqq._

Tahiti, 255

Tahiti, kings of, 226; abdicate on birth of a son, 20; their names not to be pronounced, 381 _sq._

Tails of cats docked as a magical precaution, 128 _sq._

Tales, wandering souls in popular, 49 _sq._

Tara, the old capital of Ireland, 11

Tartar Khan, ceremony at visiting a, 114

Teeth, loss of, supposed effect of breaking a taboo, 140; loosened by angry ghosts, 186 _n._1; as a rain-charm, 271; extracted, kept against the resurrection, 280. _See also_ Tooth

Temple at Jerusalem, the, 230

Temporary reincarnation of the dead in their living namesakes, 371

_Tendi_, Batta word for soul, 45. _See also_ Tondi

Tepehuanes, the, 97

Terms of relationship used as terms of address, 324 _sq._

Thakambau, 131

Thebes in Egypt, priestly kings of, 13

Theocracies in America, 6

Thesmophoria, release of prisoners at, 316

Thessalian witch, 390

Things tabooed, 224 _sqq._

Thompson Indians of British Columbia, 37 _sq._; customs of mourners among the, 142 _sq._

Thomson, Joseph, 98

Thorn bushes to keep off ghosts, 142

Thread or string used to tie soul to body, 32 _sq._, 43, 51

Threads, knotted, in magic, 303, 304 _sq._, 307

Three knots in magic, 304, 305

Thumbs snapped to prevent the departure of the soul, 31

Thunderstorms caused by cut hair, 271, 282

Thurn, E. F. im, 324 _sq._

Tigers not called by their proper names, 401, 402, 403 _sq._, 410, 415; called dogs, 402; called jackals, 402, 403

Timines of Sierra Leone, 18

Timor, fetish or taboo rajah in, 24; customs as to war in, 165 _sq._

Tin ore, Malay superstitions as to, 407

Tinneh or Déné Indians, 145 _sq._

Toboongkoos of Celebes, 48, 78

Todas, holy milkmen of the, 15 _sqq._

Togoland, 247

Tolampoos, the, 319

Tolindoos, the, 78

_Tondi_, Batta word for soul, 35. _See also_ Tendi

Tonga, divine chiefs in, 21; the taboo of chiefs and kings in, 133 _sq._; taboos connected with the dead in, 140

Tonquin, division of monarchy in, 19 _sq._; kings of, 125

_Tooitonga_, divine chief of Tonga, 21

Tooth knocked out as initiatory rite, 244. _See also_ Teeth

Toradjas, tabooed names among the, 340; their field-speech, 411 _sqq._

Touching sacred king or chief, supposed effects of, 132 _sqq._

Trading voyages, continence observed on, 203

Tradition, historical, hampered by the taboo on the names of the dead, 363 _sqq._

Transference of souls from the living to the dead, 73; of souls to other bodies, 49; of sins, 214 _sqq._

Transgressions, need of confessing, 211 _sq._ _See also_ Sins

Transmigration of souls into animals, 65

Transylvania, the Germans of, 296, 310

Traps set for souls, 70 _sq._

Travail, women in, knots on their garments untied, 294. _See also_ Childbirth

Travellers, knots used as charms by, 306

Tree-spirits, fear of, 412 _sq._

Trees, the shadows of trees sensitive, 82; cut hair deposited on or under, 14, 275 _sq._, 286

Tuaregs, the, 117, 122; their fear of ghosts, 353

Tumleo, island of, 150

Tupi Indians, their customs as to eating captives, 179 _sq._

Turtle catching, taboos in connexion with, 192

Tusks of ivory, souls in, 70

Twelfth Night, 396

Twins, water poured on graves of, 154 _sq._

—— father of, taboos observed by the, 239 _sq._; his hair shaved and nails cut, 284

Tycoons, the, 19

Tying the soul to the body, 32 _sq._, 43

Tylor, E. B., on reincarnation of ancestors, 372 _n._1

Uganda, 84, 86, 112, 145, 164 _n._1, 239, 243, 254, 263, 277, 330, 369. _See also_ Baganda

Ulster, kings of, 12

Unclean and sacred, correspondence of the rules regarding the, 145

Uncleanness regarded as a vapour, 152, 206; of manslayers, of menstruous and lying-in women, and of persons who have handled the dead, 169; of whalers, 191, 207; of lion-killer, 220; of bear-killers, 221

Uncovered in the open air, prohibition to be, 3, 14

Unyoro, king of, his custom of drinking milk, 119; cowboy of the king of, 159 _n._; diet of the king of, 291 _sq._

Vapour thought to be exhaled by lying-in women and hunters, 152, 206; supposed, of blood and corpses, 210 _sq._; supposed to be produced by the violation of a taboo, 212

Varuna, festival of, 217

Veiling faces to avert evil influences, 120 _sqq._

Venison, taboos concerning, 208 _sq._

Vermin from hair returned to their owner, 278

Vessels used by tabooed persons destroyed, 4, 131, 139, 145, 156, 284

—— special, employed by tabooed persons, 138, 139, 142, 143, 144, 145, 146, 147, 148, 160, 167, 185, 189, 197, 198

Victims, sacrificial, carried round city, 188

Vine, prohibition to walk under a, 14, 248

Virgil, the enchantress in, 305; on rustic militia of Latium, 311

Vow, hair kept unshorn during a, 261 _sq._, 285

Wabondei, the, 272

Wadai, Sultan of, 120

_Wakan_, mysterious, sacred, taboo, 225 _n._

Wakelbura, the, 31

Wallis Island, 140

Walrus, taboos concerning, 208 _sq._

Wanigela River, 192

Wanika, the, 247

Wanyamwesi, the, 112, 330

Wanyoro (Banyoro), the, 278

War, continence in, 157, 158 _n._1, 161, 163, 164, 165; rules of ceremonial purity observed in, 157 _sqq._; hair kept unshorn in, 261

—— chief, or war king, 20, 21, 24

—— -dances, 169, 170, 178, 182

Warm food tabooed, 189

Warramunga, the, 384

Warriors tabooed, 157 _sqq._

Washing the head, 253. _See_ Bathing

Water poured as a rain-charm, 154 _sq._; holy, sprinkling with, 285 _sq._

—— -spirits, danger of, 94

Wax figure in magic, 74

Weapons of manslayers, purification of, 172, 182, 219

Wedding ring, an amulet against witchcraft, 314

Were-wolf, 42

Whale, solemn burial of dead, 223

Whalers, taboos observed by, 191 _sq._, 205 _sqq._

Wheaten flour, prohibition to touch, 13

White, faces and bodies of manslayers painted, 175, 186 _n._1; lion-killer painted, 220

—— clay, Caffre boys at circumcision smeared with, 156

Whydah, king of, 129

Widows and widowers, customs observed by, 142 _sq._, 144 _sq._, 182 _n._2

Wied, Prince of, 96

Wife’s mother, the savage’s dread of his, 83 _sqq._; her name not to be pronounced by her son-in-law, 337, 338, 343

—— name not to be pronounced by her husband, 337, 338, 339

Wild beasts not called by their proper names, 396 _sqq._

Wilkinson, R. J., 416 _n._4

Willow wands as disinfectants, 143

Windessi, in New Guinea, 169

Winds kept in jars, 5

Wine, the blood of the vine, 248; called milk, 249 _n._2

Wing-bone of eagle used to drink through, 189

Winter, myths of gods and spirits to be told only in, 385 _sq._

Wirajuri, the, 269

Witch’s soul departs from her in sleep, 39, 41, 42

Witches make use of cut hair, 270, 271, 279, 282

Wollunqua, a mythical serpent, 384

Wolofs of Senegambia, 323

Wolves, charms to protect cattle from, 307; not to be called by their proper names, 396, 397, 398, 402

Women tabooed at menstruation and childbirth, 145 _sqq._; abstinence from, during war, 157, 158 _n._1, 161, 163, 164; in childbed holy, 225 _n._; blood of, dreaded, 250 _sq._

Women’s clothes, supposed effects of touching, 164 _sq._

“Women’s speech” among the Caffres, 335 _sq._

Words tabooed, 318 _sqq._; savages take a materialistic view of words, 331

—— common, changed because they are the names of the dead, 358 _sqq._, 375, or the names of chiefs and kings, 375, 376 _sqq._; tabooed, 392 _sqq._

Wounded men not allowed to drink milk, 174 _sq._

Wrist tied to prevent escape of soul, 32, 43, 51 —— bands as amulets, 315

Wurunjeri tribe, 42

Xenophanes, on the gods, 387

Yabim, the, 151, 306, 354, 386

Yakut shaman, 63

Yams, Feast of, 123

Yaos, the, 97 _sq._

Yawning, soul supposed to depart in, 31

Yewe order, secret society in Togo, 383

Yorubas, rebirth of ancestors among the, 369

Zapotecs of Mexico, the pontiff of the, 6 _sq._

Zend-Avesta, the, on cut hair and nails, 277

Zeus on Mount Lycaeus, sanctuary of, 88

Zulu language, its diversity, 377

Zulus, names of chiefs and kings tabooed among the, 376 _sq._; their superstition as to reflections in water, 91

FOOTNOTES

M1 Life of divine kings and priests regulated by minute rules. The Mikado or Dairi of Japan.

1 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 332 _sqq._, 373 _sqq._

_ 2 The Magic Art and the Evolution of Kings_, vol. i. pp. 352 _sqq._

_ 3 Manners and Customs of the Japanese in the Nineteenth Century: from recent Dutch Visitors to Japan, and the German of Dr. Ph. Fr. von Siebold_ (London, 1841), pp. 141 _sqq._

4 W. G. Aston, _Shinto_ (_the Way of the Gods_) (London, 1905), p. 41; Michel Revon, _Le Shintoïsme_, i. (Paris, 1907), pp. 189 _sqq._ The Japanese word for god or deity is _kami_. It is thus explained by the native scholar Motoöri, one of the chief authorities on Japanese religion: “The term _Kami_ is applied in the first place to the various deities of Heaven and Earth who are mentioned in the ancient records as well as their spirits (_mi-tama_) which reside in the shrines where they are worshipped. Moreover, not only human beings, but birds, beasts, plants and trees, seas and mountains, and all other things whatsoever which deserve to be dreaded and revered for the extraordinary and pre-eminent powers which they possess, are called _Kami_. They need not be eminent for surpassing nobleness, goodness, or serviceableness alone. Malignant and uncanny beings are also called _Kami_ if only they are the objects of general dread. Among _Kami_ who are human beings I need hardly mention first of all the successive Mikados—with reverence be it spoken.... Then there have been numerous examples of divine human beings both in ancient and modern times, who, although not accepted by the nation generally, are treated as gods, each of his several dignity, in a single province, village, or family.” Hirata, another native authority on Japanese religion, defines _kami_ as a term which comprises all things strange, wondrous, and possessing _isao_ or virtue. And a recent dictionary gives the following definitions: “_Kami_. 1. Something which has no form but is only spirit, has unlimited supernatural power, dispenses calamity and good fortune, punishes crime and rewards virtue. 2. Sovereigns of all times, wise and virtuous men, valorous and heroic persons whose spirits are prayed to after their death. 3. Divine things which transcend human intellect. 4. The Christian God, Creator, Supreme Lord.” See W. G. Aston, _Shinto_ (_the Way of the Gods_), pp. 8-10, from which the foregoing quotations are made. Mr. Aston himself considers that “the deification of living Mikados was titular rather than real,” and he adds: “I am not aware that any specific so-called miraculous powers were authoritatively claimed for them” (_op. cit._ p. 41). No doubt it is very difficult for the Western mind to put itself at the point of view of the Oriental and to seize the precise point (if it can be said to exist) where the divine fades into the human or the human brightens into the divine. In translating, as we must do, the vague thought of a crude theology into the comparatively exact language of civilised Europe we must allow for a considerable want of correspondence between the two: we must leave between them, as it were, a margin of cloudland to which in the last resort the deity may retreat from the too searching light of philosophy and science.

5 M. Revon, _op. cit._ i. 190 n.2

M2 Rules of life formerly observed by the Mikado.

6 Kaempfer, “History of Japan,” in Pinkerton’s _Voyages and Travels_, vii. 716 _sq._ However, Mr. W. G. Aston tells us that Kaempfer’s statements regarding the sacred character of the Mikado’s person cannot be depended on (_Shinto, the Way of the Gods_, p. 41, note †). M. Revon quotes Kaempfer’s account with the observation that, “_les naïvetés recèlent plus d’une idée juste_” (_Le Shintoïsme_, vol. i. p. 191, note 2). To me it seems that Kaempfer’s description is very strongly confirmed by its close correspondence in detail with the similar customs and superstitions which have prevailed in regard to sacred personages in many other parts of the world and with which it is most unlikely that Kaempfer was acquainted. This correspondence will be brought out in the following pages.

7 In Pinkerton’s reprint this word appears as “mobility.” I have made the correction from a comparison with the original (Kaempfer, _History of Japan_, translated from the original Dutch manuscript by J. G. Scheuchzer, London, 1728, vol. i. p. 150).

8 Caron, “Account of Japan,” in Pinkerton’s _Voyages and Travels_, vii. 613. Compare B. Varenius, _Descriptio regni Japoniae et Siam_ (Cambridge, 1673), p. 11: “_Nunquam attingebant (quemadmodum et hodie id observat) pedes ipsius terram: radiis Solis caput nunquam illustrabatur: in apertum aërem non procedebat_,” etc. The first edition of this book was published by Elzevir at Amsterdam in 1649. The _Geographia Generalis_ of the same writer had the honour of appearing in an edition revised and corrected by Isaac Newton (Cambridge, at the University Press, 1672).

M3 Rules of life observed by kings and priests in Africa and America.

9 A. Bastian, _Die deutsche Expedition an der Loango-Küste_ (Jena, 1874-75), i. 287 _sq._, compare pp. 353 _sq._

10 H. Klose, _Togo unter deutscher Flagge_ (Berlin, 1899), pp. 189, 268.

11 J. B. Labat, _Relation historique de l’Éthiopie occidentale_ (Paris, 1732), i. 254 _sqq._

12 Ch. Wunenberger, “La Mission et le royaume de Humbé, sur les bords du Cunène,” _Missions Catholiques_, xx. (1888) p. 262.

13 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 415 _sq._

14 Brasseur de Bourbourg, _Histoire des nations civilisées du Mexique et de l’Amérique-centrale_, iii. 29 _sq._; H. H. Bancroft, _Native Races of the Pacific States_, ii. 142 _sq._

M4 The rules of life imposed on kings in early society are intended to preserve their lives for the good of their people. M5 Taboos observed by African kings.

15 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 355.

16 O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 336.

17 O. Baumann, _Eine afrikanische Tropen-Insel, Fernando Póo und die Bube_ (Wien und Olmütz, 1888), pp. 103 _sq._

M6 Taboos observed by African kings. Prohibition to see the sea.

18 G. Zündel, “Land und Volk der Eweer auf der Sclavenküste in Westafrika,” _Zeitschrift der Gesellschaft für Erdkunde zu Berlin_, xii. (1877) p. 402.

19 Béraud, “Note sur le Dahomé,” _Bulletin de la Société de Géographie_ (Paris), Vme Série, xii. (1866) p. 377.

20 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 263.

21 Bosman’s “Guinea,” in Pinkerton’s _Voyages and Travels_, xvi. 500.

22 A. Dalzell, _History of Dahomey_ (London, 1793), p. 15; Th. Winterbottom, _An Account of the Native Africans in the Neighbourhood of Sierra Leone_ (London, 1803), pp. 229 _sq._

23 J. B. L. Durand, _Voyage au Sénégal_ (Paris, 1802), p. 55.

24 W. S. Taberer (Chief Native Commissioner for Mashonaland), “Mashonaland Natives,” _Journal of the African Society_, No. 15 (April 1905). p. 320.

25 A. van Gennep, _Tabou et totémisme à Madagascar_ (Paris, 1904), p. 113.

26 Father Porte, “Les Reminiscences d’un missionnaire du Basutoland,” _Missions Catholiques_, xxviii. (1896) p. 235.

27 Plutarch, _Isis et Osiris_, 32.

28 P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima, 1621), pp. 11, 132.

29 W. Marsden, _History of Sumatra_ (London, 1811), p. 301.

M7 Taboos observed by chiefs among the Sakalavas and the hill tribes of Assam.

30 A. van Gennep, _Tabou et totémisme à Madagascar_, p. 113, quoting De Thuy, _Étude historique, géographique et ethnographique sur la province de Tuléar_, Notes, Rec., Expl., 1899, p. 104.

31 T. C. Hodson, “The _genna_ amongst the Tribes of Assam,” _Journal of the Anthropological Institute_, xxxvi. (1906) p. 98. The word for taboo among these tribes is _genna_.

M8 Taboos observed by Irish kings.

32 The Duibhlinn is the part of the Liffey on which Dublin now stands.

33 The site, marked by the remains of some earthen forts, is now known as Rathcroghan, near Belanagare in the county of Roscommon.

_ 34 The Book of Rights_, edited with translation and notes by John O’Donovan (Dublin, 1847), pp. 3-8. This work, comprising a list both of the prohibitions (_urgharta_ or _geasa_) and the prerogatives (_buadha_) of the Irish kings, is preserved in a number of manuscripts, of which the two oldest date from 1390 and about 1418 respectively. The list is repeated twice, first in prose and then in verse. I have to thank my friend Professor Sir J. Rhys for kindly calling my attention to this interesting record of a long-vanished past in Ireland. As to these taboos, see P. W. Joyce, _Social History of Ancient Ireland_, i. 310 _sqq._

M9 Taboos observed by Egyptian kings.

35 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 418 _sqq._

36 Diodorus Siculus, i. 70.

37 G. Maspero, _Histoire ancienne des peuples de l’Orient classique_, ii. 759, note 3; A. Moret, _Du caractère religieux de la royauté Pharaonique_ (Paris, 1902), pp. 314-318.

38 (Sir) J. G. Scott, _Gazetteer of Upper Burma and the Shan States_,

## part ii. vol. i. (Rangoon, 1901) p. 308.

M10 Taboos observed by the Flamen Dialis at Rome.

39 See _The Magic Art and the Evolution of Kings_, vol. ii. pp. 191 sq.

40 Among the Gallas the king, who also acts as priest by performing sacrifices, is the only man who is not allowed to fight with weapons; he may not even ward off a blow. See Ph. Paulitschke, _Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl_, p. 136.

41 Among the Kafirs of the Hindoo Koosh men who are preparing to be headmen are considered ceremonially pure, and wear a semi-sacred uniform which must not be defiled by coming into contact with dogs. “The Kaneash [persons in this state of ceremonial purity] were nervously afraid of my dogs, which had to be fastened up whenever one of these august personages was seen to approach. The dressing has to be performed with the greatest care, in a place which cannot be defiled with dogs. Utah and another had convenient dressing-rooms on the top of their houses which happened to be high and isolated, but another of the four Kaneash had been compelled to erect a curious-looking square pen made of poles in front of his house, his own roof being a common thoroughfare” (Sir George Scott Robertson, _The Kafirs of the Hindu Kush_ (London, 1898), p. 466).

42 Similarly the Egyptian priests abstained from beans and would not even look at them. See Herodotus, ii. 37, with A. Wiedemann’s note; Plutarch, _Isis et Osiris_, 5.

43 Similarly among the Kafirs of the Hindoo Koosh the high priest “may not traverse certain paths which go near the receptacles for the dead, nor may he visit the cemeteries. He may not go into the actual room where a death has occurred until after an effigy has been erected for the deceased. Slaves may cross his threshold, but must not approach the hearth” (Sir George Scott Robertson, _op. cit._ p. 416).

44 Aulus Gellius, x. 15; Plutarch, _Quaest, Rom._ 109-112; Pliny, _Nat. Hist._ xxviii. 146; Servius on Virgil, _Aen._ i. 179, 448, iv. 518; Macrobius, _Saturn._ i. 16. 8 _sq._; Festus, p. 161 A, ed. C. O. Müller. For more details see J. Marquardt, _Römische Staatsverwaltung_, iii.2 326 _sqq._

M11 Taboos observed by the Bodia of Sierra Leone.

45 Sir Harry Johnston, _Liberia_ (London, 1906), ii. 1076 _sq._, quoting from Bishop Payne, who wrote “some fifty years ago.” The Bodia described by Bishop Payne is clearly identical with the Bodio of the Grain Coast who is described by the Rev. J. L. Wilson (_Western Africa_, pp. 129 _sqq._). See below, p. 23; and _The Magic Art and the Evolution of Kings_, vol. i. p. 353. As to the iron ring which the pontiff wears on his ankle as the badge of his office we are told that it “is regarded with as much veneration as the most ancient crown in Europe, and the incumbent suffers as deep disgrace by its removal as any monarch in Europe would by being deprived of his crown” (J. L. Wilson, _op. cit._ pp. 129 _sq._).

M12 Taboos observed by sacred milkmen among the Todas of South India.

46 W. H. R. Rivers, _The Todas_ (London, 1906), pp. 98-103.

47 For restrictions imposed on these lesser milkmen see W. H. R. Rivers, _op. cit._ pp. 62, 66, 67 _sq._, 72, 73, 79-81.

48 W. H. R. Rivers, _The Todas_, pp. 79-81.

M13 The effect of these burdensome rules was to divorce the temporal from the spiritual authority. M14 Reluctance to accept sovereignty with its vexatious restrictions.

_ 49 The Magic Art_, vol. ii. p. 4.

_ 50 Id._ vol. i. pp. 354 _sq._

51 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 354 _sq._, ii. 9, 11.

52 Zweifel et Moustier, “Voyage aux sources du Niger,” _Bulletin de la Société de Géographie_ (Paris), VIme Série, xx. (1880) p. 111.

53 O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 250.

54 J. Matthews, _Voyage to Sierra-Leone_ (London, 1791), p. 75.

55 T. Winterbottom, _Account of the Native Africans in the Neighbourhood of Sierra Leone_ (London, 1803), p. 124.

_ 56 The Travels of the Jesuits in Ethiopia_, collected and historically digested by F. Balthazar Tellez (London, 1710), pp. 197 _sq._

M15 Sovereign powers divided between a temporal and a spiritual head.

_ 57 Manners and Customs of the Japanese_, pp. 199 _sqq._, 355 _sqq._

58 Richard, “History of Tonquin,” in Pinkerton’s _Voyages and Travels_, ix. 744 _sqq._

59 L. A. Waddell, _Among the Himalayas_ (Westminster, 1899), pp. 146 _sq._

60 W. Ellis, _Polynesian Researches_, Second Edition (London, 1832-1836), iii. 99 _sqq._

61 W. W. Gill, _Myths and Songs of the South Pacific_, pp. 293 _sqq._

62 The late Rev. Lorimer Fison, in a letter to the author, dated August 26, 1898.

63 W. Mariner, _An Account of the Natives of the Tonga Islands_, Second Edition (London, 1818), ii. 75-79, 132-136.

64 Strabo, vii. 3. 5, pp. 297 _sq._ Compare _id._ vii. 3. 11, p. 304.

65 Aristotle, _Constitution of Athens_, iii. 2. My friend Professor Henry Jackson kindly called my attention to this passage.

66 See _The Magic Art and the Evolution of Kings_, vol. i. p. 416, and above, p. 6.

M16 Fetish kings and civil kings in West Africa.

67 Miss Mary H. Kingsley in _Journal of the Anthropological Institute_, xxix. (1899) pp. 61 _sqq._ I had some conversation on this subject with Miss Kingsley (1st June 1897) and have embodied the results in the text. Miss Kingsley did not know the rule of succession among the fetish kings.

68 T. J. Hutchinson, _Impressions of Western Africa_ (London, 1858), pp. 101 _sq._; Le Comte C. N. de Cardi, “Ju-ju Laws and Customs in the Niger Delta,” _Journal of the Anthropological Institute_, xxix. (1899) p. 51.

69 H. Goldie, _Calabar and its Mission_, New Edition (London, 1901), P. 43.

70 J. L. Wilson, _Western Africa_ (London, 1856), p. 129. As to the taboos observed by the Bodio or Bodia see above, p. 15.

71 Miss Mary H. Kingsley, in _Journal of the Anthropological Institute_, xxix. (1899) p. 62.

M17 The King of the Night.

72 Marchoux, “Ethnographie, Porto-Novo,” _Revue Scientifique_, Quatrième Série, iii. (1895) pp. 595 _sq._ This passage was pointed out to me by Mr. N. W. Thomas.

73 O. von Kotzebue, _Entdeckungs-Reise in die Süd-See und nach der Berings-Strasse_ (Weimar, 1821), iii. 149.

M18 Civil rajahs and taboo rajahs in the East Indies.

74 J. J. de Hollander, _Handleiding bij de Beofening der Land- en Volkenkunde van Nederlandsch Oost-Indië_, ii. 606 _sq._ In other parts of Timor the spiritual ruler is called _Anaha paha_ or “conjuror of the land.” Compare H. Zondervan, “Timor en de Timoreezen,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, v. (1888) Afdeeling, mehr uitgebreide artikelen, pp. 400-402.

75 A. C. Haddon, _Head-hunters, Black, White, and Brown_ (London, 1901), pp. 270-272.

76 Dr. Hahl, “Mittheilungen über Sitten und rechtliche Verhältnisse auf Ponape,” _Ethnologisches Notizblatt_, ii. Heft 2 (Berlin, 1901), pp. 5 _sq._, 7. The title of the prime-minister is _Nanekin_.

M19 What is the primitive conception of death? M20 Savages conceive the human soul as a mannikin, the prolonged absence of which from the body causes death. M21 The soul as a mannikin in Australia, America, and among the Malays.

77 R. Salvado, _Mémoires historiques sur l’Australie_ (Paris, 1854), p. 162; _Journal of the Anthropological Institute_, vii. (1878) p. 282. In this edifying catechism there is little to choose between the savagery of the white man and the savagery of the black.

_ 78 Relations des Jésuites_, 1634, p. 17; _id._, 1636, p. 104; _id._, 1639, p. 43 (Canadian reprint, Quebec, 1858).

79 H. Rink, _Tales and Traditions of the Eskimo_, p. 36. The Esquimaux of Bering Strait believe that every man has several souls, and that two of these souls are shaped exactly like the body. See E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1899) p. 422.

80 Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, p. 44 (separate reprint from the _Report of the British Association for 1890_).

81 Fr. Boas, in _Ninth Report on the North-Western Tribes of Canada_, p. 461 (_Report of the British Association for 1894_).

82 W. W. Skeat, _Malay Magic_ (London, 1900), p. 47.

M22 The soul as a mannikin in ancient Egypt.

83 G. Maspero, _Études de mythologie et d’archéologie égyptiennes_ (Paris, 1893), i. 388 _sq._; A. Wiedemann, _The ancient Egyptian Doctrine of the Immortality of the Soul_ (London, 1895), pp. 10 _sqq._ In Greek works of art, especially vase-paintings, the human soul is sometimes represented as a tiny being in human form, generally winged, sometimes clothed and armed, sometimes naked. See O. Jahn, _Archäologische Beiträge_ (Berlin, 1847), pp. 128 _sqq._; E. Pottier, _Étude sur les lécythes blancs attiques_ (Paris, 1883), pp. 75-79; _American Journal of Archaeology_, ii. (1886) pll. xii., xiii.; O. Kern, in _Aus der Anomia, Archäologische Beiträge Carl Robert zur Erinnerung an Berlin dargebracht_ (Berlin, 1890), pp. 89-95. Greek artists of a later period sometimes portrayed the human soul in the form of a butterfly (O. Jahn, _op. cit._ pp. 138 _sqq._). There was a particular sort of butterfly to which the Greeks gave the name of soul (ψυχή). See Aristotle, _Hist. anim._ v. 19, p. 550 b 26, p. 551 b 13 _sq._; Plutarch, _Quaest. conviv._ ii. 3. 2.

M23 The soul as a mannikin in Nias, Fiji, and India.

84 W. W. Gill, _Myths and Songs of the South Pacific_ (London, 1876), p. 171.

85 H. Sundermann, “Die Insel Nias und die Mission daselbst,” _Allgemeine Missions-Zeitschrift_, Bd. xi. October 1884, p. 453.

86 The late Rev. Lorimer Fison, in a letter to the author, dated November 3, 1898.

87 H. A. Rose, “Note on Female Tattooing in the Panjâb,” _Indian Antiquary_, xxxi. (1902) p. 298.

M24 Attempts to prevent the soul from escaping from the body.

88 B. F. Matthes, _Over de Bissoes of heidensche priesters en priesteressen der Boeginezen_ (Amsterdam, 1872), p. 24 (reprinted from the _Verhandelingen der Koninklijke Akademie van Wetenschappen_, Afdeeling Letterkunde, Deel vii.).

89 A. C. Haddon, _Head-hunters_, p. 439.

90 H. Ling Roth, “Low’s Natives of Borneo,” _Journal of the Anthropological Institute_, xxi. (1892) p. 115.

91 A. C. Haddon, _Head hunters_, pp. 371, 396.

92 H. Candelier, _Rio-Hacha et les Indiens Goajires_ (Paris, 1893), pp. 258 _sq._

93 R. Southey, _History of Brazil_, iii. 396.

94 G. M. Dawson, “On the Haida Indians of the Queen Charlotte Islands,” _Geological Survey of Canada, Report of Progress for 1878-1879_ (Montreal, 1880), pp. 123 B, 139 B.

_ 95 Panjab Notes and Queries_, ii. p. 114, § 665.

96 M. Radiguet, _Les Derniers Sauvages_ (Paris, 1882), p. 245; Matthias G——, _Lettres sur Iles les Marquises_ (Paris, 1843), p. 115; Clavel, _Les Marquisiens_, p. 42 note.

97 Gagnière, in _Annales de la Propagation de la Foi_, xxxii. (1860) p. 439.

98 F. Blumentritt, “Das Stromgebiet des Rio Grande de Mindano,” _Petermanns Mitteilungen_, xxxvii. (1891) p. 111.

99 A. d’Orbigny, _L’Homme américain_, ii. 241; T. J. Hutchinson, “The Chaco Indians,” _Transactions of the Ethnological Society of London_, N.S., iii. (1865) pp. 322 _sq._; A. Bastian, _Culturländer des alten Amerika_, i. 476. A similar custom is observed by the Cayuvava Indians (A. d’Orbigny, _op. cit._ ii. 257).

100 E. Modigliani, _Un Viaggio a Nías_ (Milan, 1890), p. 283.

101 A. W. Howitt, _Native Tribes of South-East Australia_ (London, 1904), p. 473.

102 Fr. Boas, “The Central Eskimo,” _Sixth Annual Report of the Bureau of Ethnology_ (Washington, 1888), pp. 613 _sq._ Among the Esquimaux of Smith Sound male mourners plug up the right nostril and female mourners the left (E. Bessels in _American Naturalist_, xviii. (1884) p. 877; cp. J. Murdoch, “Ethnological Results of the Point Barrow Expedition,” _Ninth Annual Report of the Bureau of Ethnology_ (Washington, 1892), p. 425). This seems to point to a belief that the soul enters by one nostril and goes out by the other, and that the functions assigned to the right and left nostrils in this respect are reversed in men and women. Among the Esquimaux of Baffin land “the person who prepares a body for burial puts rabbit’s fur into his nostrils to prevent the exhalations from entering his own lungs” (Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. part i. (1901) p. 144). But this would hardly explain the custom of stopping one nostril only.

103 G. F. Lyon, _Private Journal_ (London, 1824), p. 370.

104 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_ (The Hague, 1875), p. 54.

105 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.

106 C. Hose and R. Shelford, “Materials for a Study of Tatu in Borneo,” _Journal of the Anthropological Institute_, xxxvi. (1906) p. 65.

107 W. Jochelson, “The Koryak, Religion and Myths” (Leyden and New York, 1905), p. 103 (_Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. vi. part i.).

108 W. F. A. Zimmermann, _Die Inseln des Indischen und Stillen Meeres_ (Berlin, 1864-65), ii. 386 _sq._

109 Compare τοῦτον κατ᾽ ὤμου δεῖρον ἄχρις ἡ ψυχὴ | αὐτοῦ ἐπὶ χειλέων μοῦνον ἡ κακὴ λειφθῇ, Herodas, _Mimiambi_, iii. 3 _sq._; μόνον οὐκ ἐπὶ τοῖς χείλεσι τὰς ψυχὰς ἕχοντας, Dio Chrysostom, _Orat._ xxxii. vol. i. p. 417, ed. Dindorf; modern Greek μὲ τὴ ψυχὴ ᾽ς τὰ δόντια, G. F. Abbott, _Macedonian Folklore_, p. 193 note; “_mihi anima in naso esse, stabam tanquam mortuus_,” Petronius, _Sat._ 62; “_in primis labris animam habere_,” Seneca, _Natur. quaest._ iii. praef. 16; “_Voilà un pauvre malade qui a le feu dans le corps, et l’âme sur le bout des lèvres_,” J. de Brebeuf, in _Relations des Jésuites_, 1636, p. 113 (Canadian reprint); “This posture keeps the weary soul hanging upon the lip; ready to leave the carcass, and yet not suffered to take its wing,” R. Bentley, “Sermon on Popery,” quoted in Monk’s _Life of Bentley_,2 i. 382. In Czech they say of a dying person that his soul is on his tongue (Br. Jelínek, in _Mittheilungen der anthropolog. Gesellschaft in Wien_, xxi. (1891) p. 22).

M25 The soul conceived as a bird ready to fly away.

110 Compare the Greek ποτάομαι, ἀναπτερόω, etc.

111 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_ (Berlin, 1894), pp. 511, 512.

112 Fr. Boas, in _Seventh Report on the North-Western Tribes of Canada_, pp. 14 _sq._ (separate reprint of the _Report of the British Association for 1891_).

113 R. H. Codrington, _The Melanesians_, pp. 207 _sq._

114 Pliny, _Nat. Hist._ vii. 174. Compare Herodotus, iv. 14 _sq._; Maximus Tyríus, _Dissert._ xvi. 2.

115 Br. Jelínek, “Materialien zur Vorgeschichte und Volkskunde Böhmens,” _Mittheilungen der anthropologischen Gesellschaft in Wien_, xxi. (1891) p. 22.

116 G. A. Wilken, “Het animisme bij de volken van den Indischen Archipel,” _De Indische Gids_, June 1884, p. 944.

117 G. A. Wilken, _l.c._

118 E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indie_, xlvii. (1897) p. 57.

119 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_, p. 33; _id._, _Over de Bissoes of heidensche priesters en priesteressen der Boeginezen_, pp. 9 _sq._; _id._, _Makassaarsch-Hollandsch Woordenboek_, _s.vv._ _Kôerróe_ and _soemāñgá_, pp. 41, 569. Of these two words, the former means the sound made in calling fowls, and the latter means the soul. The expression for the ceremonies described in the text is _ápakôerróe soemāñgá_. So common is the recall of the bird-soul among the Malays that the words _koer (kur) semangat_ (“cluck! cluck! soul!”) often amount to little more than an expression of astonishment, like our “Good gracious me!” See W. W. Skeat, _Malay Magic_, p. 47, note 2.

120 B. F. Matthes, “Over de _âdá’s_ of gewoonten der Makassaren en Boegineezen,” _Verslagen en Mededeelingen der koninklijke Akademie van Wetenschappen_ (Amsterdam), Afdeeling Letterkunde, Reeks iii. Deel ii. (1885) pp. 174 _sq._; J. K. Niemann, “De Boegineezen en Makassaren,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxviii.(1889) p. 281.

121 A. C. Kruyt, “Het koppensnellen der Toradja’s,” _Verslagen en Mededeelingen der koninklijke Akademie van Wetenschappen_ (Amsterdam), Afdeeling Letterkunde, Reeks iv. Deel iii. (1899) p. 162.

122 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) pp. 56-58. On traces of the bird-soul in Mohammedan popular belief, see I. Goldziher, “Der Seelenvogel im islamischen Volksglauben,” _Globus_, lxxxiii. (1903) pp. 301-304; and on the soul in bird-form generally, see J. von Negelein, “Seele als Vogel,” _Globus_, lxxix. (1901) pp. 357-361, 381-384.

M26 The soul is supposed to be absent in sleep.

123 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, p. 340; E. F. im Thurn, _Among the Indians of Guiana_, pp. 344 _sqq._

124 V. Fric, “Eine Pilcomayo-Reise in den Chaco Central,” _Globus_, lxxxix. (1906) p. 233.

M27 The soul absent in sleep may be prevented from returning to the body.

125 Shway Yoe, _The Burman, his Life and Notions_ (London, 1882), ii. 100.

126 R. Andree, _Braunschweiger Volkskunde_ (Brunswick, 1896), p. 266.

127 H. von Wlislocki, _Volksglaube und Volksbrauch der Siebenbürger Sachsen_ (Berlin, 1893), p. 167.

128 J. L. Wilson, _Western Africa_ (London, 1856), p. 220; A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 20.

129 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 267. For detention of a sleeper’s soul by spirits and consequent illness, see also Mason, quoted in A. Bastian’s _Die Völker des östlichen Asien_, ii. 387 note.

130 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) p. 327. The Koryak of North-Eastern Asia also keep awake so long as there is a corpse in the house. See W. Jochelson, “The Koryak, Religion and Myths,” _Memoir of the American Museum for Natural History, The Jesup North Pacific Expedition_, vol. vi. part i. (Leyden and New York, 1905) p. 110.

131 G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” _Mitteilungen der Geographischen Gesellschaft zu Jena_, xxiii. (1905) p. 18.

132 H. Ling Roth, “Low’s Natives of Borneo,” _Journal of the Anthropological Institute_, xxi. (1892) p. 112.

_ 133 Indian Antiquary_, vii. (1878) p. 273; A. Bastian, _Völkerstämme am Brahmaputra_, p. 127. A similar story is told by the Hindoos and Malays, though the lizard form of the soul is not mentioned. See _Panjab Notes and Queries_, iii. p. 166, § 679; N. Annandale, “Primitive Beliefs and Customs of the Patani Fishermen,” _Fasciculi Malayenses, Anthropology_, part i. (April 1903) pp. 94 _sq._

134 E. Gerard, _The Land beyond the Forest_, ii. 27 _sq._ A similar story is told in Holland (J. W. Wolf, _Nederlandsche Sagen_, No. 250, pp. 343 _sq._). The story of King Gunthram belongs to the same class; the king’s soul comes out of his mouth as a small reptile (Paulus Diaconus, _Hist. Langobardorum_, iii. 34). In an East Indian story of the same type the sleeper’s soul issues from his nose in the form of a cricket (G. A. Wilken, in _De Indische Gids_, June 1884, p. 940). In a Swabian story a girl’s soul creeps out of her mouth in the form of a white mouse (A. Birlinger, _Volksthümliches aus Schwaben_, i. 303). In a Saxon story the soul comes out of the sleeper’s mouth in the shape of a red mouse. See E. Mogk, in R. Wuttke’s _Sächsische Volkskunde_2 (Dresden, 1901), p. 318.

M28 Danger of awaking a sleeper suddenly before his soul has time to return.

135 Shway Yoe, _The Burman_, ii. 103; M. and B. Ferrars, _Burma_ (London, 1900), p. 77; R. G. Woodthorpe, in _Journal of the Anthropological Institute_, xxvi. (1897) p. 23; A. Bastian, _Die Völker des östlichen Asien_, ii. 389; F. Blumentritt, “Der Ahnencultus und die religiösen Anschauungen der Malaien des Philippinen-Archipels,” _Mittheilungen der Wiener Geogr. Gesellschaft_, 1882, p. 209; J. G. F. Riedel, _De sluik-en kroesharige rassen tusschen Selebes en Papua_, p. 440; _id._, “Die Landschaft Dawan oder West-Timor,” _Deutsche geographische Blätter_, x. 280; A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschapelijk leven van den Poso-Alfoer,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxix. (1895) p. 4; K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, pp. 340, 510; L. F. Gowing, _Five Thousand Miles in a Sledge_ (London, 1889), p. 226; A. C. Hollis, _The Masai_ (Oxford, 1905), p. 308. The rule is mentioned and a mystic reason assigned for it in the _Satapatha Brâhmana_ (part v. p. 371, J. Eggeling’s translation).

136 Rev. Lorimer Fison, in a letter to the author dated August 26, 1898.

137 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, p. 340.

138 Hugh Miller, _My Schools and Schoolmasters_ (Edinburgh, 1854), ch. vi. pp. 106 _sq._

M29 Danger of moving a sleeper or altering his appearance.

139 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. 50.

140 N. Annandale, in _Fasciculi Malayenses, Anthropology_, part i. (April 1903) p. 94.

_ 141 Panjab Notes and Queries_, iii. p. 116, § 530.

142 W. W. Rockhill, “Notes on some of the Laws, Customs, and Superstitions of Korea,” _American Anthropologist_, iv. (1891) p. 183.

143 W. R. S. Ralston, _Songs of the Russian People_, pp. 117 _sq._; F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_ (Münster i. W., 1890), p. 112. The latter writer tells us that the witch’s spirit is also supposed to assume the form of a fly, a hen, a turkey, a crow, and especially a toad.

144 Holzmayer, “Osiliana,” _Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat_, vii. (1872) No. 2, p. 53.

145 P. Einhorn, “Wiederlegunge der Abgötterey,” etc., reprinted in _Scriptores rerum Livonicarun_, ii. 645 (Riga and Leipsic, 1848).

146 A. de Nore, _Coutumes, mythes et traditions des provinces de France_ (Paris and Lyons, 1846), p. 88.

M30 The soul may quit the body in waking hours, thereby causing sickness, insanity or death. Recalling truant souls in Australia, Burma, China, Sarawak, Luzon and Mongolia.

147 A. W. Howitt, _Native Tribes of South-East Australia_, p. 387.

148 Bringaud, “Les Karens de la Birmanie,” _Missions Catholiques_, xx. (1888) pp. 297 _sq._

149 A. Henry, “The Lolos and other tribes of Western China,” _Journal of the Anthropological Institute_, xxxiii. (1903) p. 102.

150 C. Hose and W. M’Dougall, “The Relations between Men and Animals in Sarawak,” _Journal of the Anthropological Institute_, xxxi. (1901) pp. 183 _sq._

151 De los Reyes y Florentino, “Die religiöse Anschauungen der Ilocanen (Luzon),” _Mittheilungen der k. k. Geograph. Gesellschaft in Wien_, xxxi (1888) pp. 569 _sq._

152 A. Bastian, _Die Seele und ihre Erscheinungswesen in der Ethnographie_, p. 36.

M31 Recalling truant souls in Africa and America.

153 H. Ward, _Five Years with the Congo Cannibals_ (London, 1890), pp. 53 _sq._

154 A. G. Morice, “The Western Dénés, their Manners and Customs,” _Proceedings of the Canadian Institute, Toronto_, Third Series, vii. (1888-1889) pp. 158 _sq._; _id._, _Au pays de l’ours noir, chez les sauvages de la Colombie Britannique_ (Paris and Lyons, 1897), p. 75.

155 Clicteur, in _Annales de l’Association de la Propagation de la Foi_, iv (1830) p. 479.

M32 Recalling truant souls in Sumatra, Borneo, Celebes.

156 M. Joustra, “Het leven, de zeden en gewoonten der Bataks,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 408.

157 J. H. Meerwaldt, “Gebruiken der Bataks in het maatschappelijk leven,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, li. (1907) pp. 98 _sq._ The writer gives _tondi_ as the form of the Batak word for “soul.”

158 Dr. R. Römer, “Bijdrage tot de Geneeskunst der Karo-Batak’s,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, i. (1908) pp. 212 _sq._

159 A. W. Nieuwenhuis, _In Centraal Borneo_ (Leyden, 1900), i. 148, 152 _sq._, 164 _sq._; _id._, _Quer durch Borneo_ (Leyden, 1904-1907), i. 112 _sq._, 125.

160 A. W. Nieuwenhuis, _Quer durch Borneo_, ii. 481.

161 J. Perham, “Manangism in Borneo,” _Journal of the Straits Branch of the Royal Asiatic Society_, No. 19 (Singapore, 1887), p. 91, compare pp. 89, 90; H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i. 274, compare pp. 272 _sq._

162 E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvii. (1897) pp. 60 _sq._

163 A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xliv. (1900) p. 225.

M33 Wandering souls in popular tales.

_ 164 Pantschatantra_, übersetzt von Th. Benfey (Leipsic, 1859), ii. 124 _sqq._

165 J. Brandes, “Iets over het Pape-gaai-boek, zooals het bij de Maleiers voorkomt,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xli. (1899) pp. 480-483. A story of this sort is quoted from the _Persian Tales_ in the _Spectator_ (No. 578, Aug. 9, 1714).

_ 166 Katha Sarit Ságara_, translated by C. H. Tawney (Calcutta, 1880), i. 21 _sq._ For other Indian tales of the same general type, with variations in detail, see _Lettres édifiantes et curieuses_, Nouvelle Édition, xii. 183 _sq._; _North Indian Notes and Queries_, iv. p. 28, § 54.

167 J. J. M. de Groot, _The Religious System of China_, iv. 104.

168 Pliny, _Nat. Hist._ vii. 174; Plutarch, _De genio Socratis_, 22; Lucian, _Muscae encomium_, 7. Plutarch calls the man Hermodorus. Epimenides, the Cretan seer, had also the power of sending his soul out of his body and keeping it out as long as he pleased. See Hesychius Milesius, in _Fragmenta historicorum Graecorum_, ed. C. Müller, v. 162; Suidas, _s.v._ Ἐπιμενίδης. On such reported cases in antiquity see further E. Rohde, _Psyche_,3 ii. 91 _sqq._

_ 169 Narrative of Travels in Europe, Asia, and Africa in the Seventeenth Century by Evliyā Efendī_, translated from the Turkish by the Ritter Joseph von Hammer (Oriental Translation Fund), vol. i. pt. ii. p. 3. I have not seen this work. An extract from it, containing the above narrative, was kindly sent me by Colonel F. Tyrrel, and the exact title and reference were supplied to me by Mr. R. A. Nicholson, who was so good as to consult the book for me in the British Museum.

M34 The wandering soul may be detained by ghosts.

170 E. B. Cross, “On the Karens,” _Journal of the American Oriental Society_, iv. (1854) p. 311.

171 A. R. McMahon, _The Karens of the Golden Chersonese_ (London, 1876), p. 318.

172 F. Mason, “Physical Character of the Karens,” _Journal of the Asiatic Society of Bengal_, 1866, pt. ii. pp. 28 _sq._

173 R. G. Woodthorpe, in _Journal of the Anthropological Institute_, xxvi. (1897) p. 23.

174 C. J. S. F. Forbes, _British Burma_ (London, 1878), pp. 99 _sq._; Shway Yoe, _The Burman_ (London, 1882), ii. 102; A. Bastian, _Die Völker des östlichen Asien_, ii. 389.

175 Guerlach, “Mœurs et superstitions des sauvages Ba-hnars,” _Missions Catholiques_, xix. (1887) pp. 525 _sq._

176 J. H. Neumann, “De _begoe_ in de godsdienstige begrippen der Karo-Bataks in de Doesoen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 27.

177 F. Grabowsky, in _Internationales Archiv für Ethnographie_, ii. (1889) p. 182.

178 Fr. Boas, in _Eleventh Report on the North-Western Tribes of Canada_, p. 6 (separate reprint from the _Report of the British Association for 1896_).

179 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 414.

180 J. G. F. Riedel, _op. cit._ pp. 221 _sq._

M35 Attempts to rescue the lost soul from the spirits of the dead who are detaining it.

181 N. Ph. Wilken en J. A. Schwarz, “Het heidendom en de Islam in Bolaang Mongondou,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xi. (1867) pp. 263 _sq._

182 James Dawson, _Australian Aborigines_ (Melbourne, Sydney, and Adelaide, 1881), pp. 57 _sq._

183 W. W. Gill, _Myths and Songs of the South Pacific_ (London, 1876), pp. 171 _sq._

184 De Flacourt, _Histoire de la grande Isle Madagascar_ (Paris, 1658), pp. 101 _sq._

M36 Rescuing the soul from the dead in Borneo and Melanesia.

185 E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvii. (1897) pp. 61 _sq._

186 R. H. Codrington, _The Melanesians_, pp. 138 _sq._

187 Bishop Hose, “The Contents of a Dyak Medicine Chest,” _Journal of the Straits Branch of the Royal Asiatic Society_, No. 39, June 1903, p. 69.

188 R. H. Codrington, _op. cit._ p. 208.

189 R. H. Codrington, _op. cit._ pp. 146 _sq._

M37 Buryat mode of recovering a lost soul from the nether world.

190 V. M. Mikhailovskii, “Shamanism in Siberia and European Russia,” _Journal of the Anthropological Institute_, xxiv. (1895) pp. 69 _sq._

M38 American Indian modes of recovering a lost soul from the land of the dead.

191 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) pp. 363 _sq._

192 Rev. Myron Eels, “The Twana, Chemakum, and Klallam Indians of Washington Territory,” _Annual Report of the Smithsonian Institution for 1887_, pt. i. pp. 677 _sq._

M39 Abduction of souls by demons in Annam, Cochin-China, and China.

193 A. Landes, “Contes et légendes annamites,” No. 76 in _Cochinchine Française: excursions et reconnaissances_, No. 23 (Saigon, 1885), p. 80.

194 Guerlach, “Chez les sauvages Ba-hnars,” _Missions Catholiques_, xvi. (1884) p. 436, xix. (1887) p. 453, xxvi. (1894) pp. 142 _sq._

195 J. J. M. de Groot, _The Religious System of China_, i. 243 _sq._

196 See above, p. 45.

M40 Abduction of souls by demons in the East Indies.

197 M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 509.

198 M. T. H. Perelaer, _Ethnographische Beschrijving der Dajaks_ (Zalt-Bommel, 1870), pp. 26 _sq._

199 “Eenige bijzonderheden betreffende de Papoeas van de Geelvinksbaai van Nieuw-Guinea,” _Bijdragen tot de Taal- Land- en Volkenkunde van Neêrlandsch-Indië_, ii. (1854) pp. 375 _sq._ It is especially the souls of children that the spirit loves to take to himself. See J. L. van Hasselt, “Die Papuastämme an der Geelvinkbai,” _Mitteilungen der Geographischen Gesellschaft zu Jena_, ix. (1891) p. 103; compare _ib._ iv. (1886) pp. 118 _sq._ The mists seen to hang about tree-tops are due to the power of trees to condense vapour, as to which see Gilbert White, _Natural History of Selborne_, part ii. letter 29.

M41 Abduction of souls by demons in the Moluccas.

200 Fr. Valentyn, _Oud- en nieuw Oost-Indiën_, iii. 13 _sq._

201 Van Schmidt, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgelovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut, en van een gedeelte van de zuidkust van Ceram,” in _Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. 511 _sqq._

M42 Abduction of souls by demons in Celebes and Siberia.

202 A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxix. (1895) pp. 5-8.

203 A. Bastian, _Die Seele und ihre Erscheinungswesen in der Ethnographie_ (Berlin, 1868), pp. 36 _sq._; J. G. Gmelin, _Reise durch Sibirien_, ii. 359 _sq._ This mode of curing sickness, by inducing the demon to swap the soul of the patient for an effigy, is practised also by the Dyaks and by some tribes on the northern coast of New Guinea. See H. Ling Roth, “Low’s Natives of Borneo,” _Journal of the Anthropological Institute_, xxi. (1892) p. 117; E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvii. (1897) pp. 62 _sq._; F. S. A. de Clercq, “De West- en Noordkust van Nederlandsch Nieuw-Guinea,” _Tijdschrift van het kon. Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, x. (1893) pp. 633 _sq._

204 V. Priklonski, “Todtengebräuche der Jakuten,” _Globus_, lix. (1891) pp. 81 _sq._ Compare _id._, “Über das Schamenthum bei den Jakuten,” in A. Bastian’s _Allerlei aus Volks- und Menschenkunde_, i. 218 _sq._

M43 Souls rescued from demons at a house-warming in Minahassa.

205 P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, vii. (1863) pp. 146 _sq._ Why the priest, after restoring the soul, tells it to go away again, is not clear.

206 J. G. F. Riedel “De Minahasa in 1825,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xviii. 523.

207 N. Graafland, _De Minahassa_ (Rotterdam, 1869), i. 327 _sq._

M44 Souls carried off by the sun and other gods.

208 Fr. Kramer, “Der Götzendienst der Niasser,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxiii. (1890) pp. 490 _sq._

209 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) p. 357.

210 G. Turner, _Samoa_, pp. 142 _sq._

M45 Lost souls extracted from a fowl.

211 J. B. Neumann, “Het Pane- en Bila-stroomgebied op het eiland Sumatra,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, dl. iii., Afdeeling, meer uitgebreide artikelen, No. 2 (1886), p. 302.

M46 Lost souls brought back in a visible form. Soul lost by a fall and recovered from the earth.

212 R. H. Codrington, “Religious Beliefs and Practices in Melanesia,” _Journal of the Anthropological Institute_, x. (1881) p. 281; _id._, _The Melanesians_, p. 267.

213 R. H. Codrington, _The Melanesians_, p. 229

214 Horatio Hale, _United States Exploring Expedition, Ethnography and Philology_ (Philadelphia, 1846), pp. 208 _sq._ Compare Ch. Wilkes, _Narrative of the United States Exploring Expedition_ (London, 1845), iv. 448 _sq._ Similar methods of recovering lost souls are practised by the Haidas, Nootkas, Shuswap, and other Indian tribes of British Columbia. See Fr. Boas, in _Fifth Report on the North-Western Tribes of Canada_, pp. 58 _sq._ (separate reprint from the _Report of the British Association for 1889_); _id._ in _Sixth Report_, etc., pp. 30, 44, 59 _sq._, 94 (separate reprint of the _Report of the Brit. Assoc. for 1890_); _id._ in _Ninth Report_, etc., p. 462 (in _Report of the Brit. Assoc. for 1894_). Kwakiutl medicine-men exhibit captured souls in the shape of little balls of eagle down. See Fr. Boas, in _Report of the U.S. National Museum for 1895_, pp. 561, 575.

215 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, pp. 77 _sq._

216 J. G. F. Riedel, _op. cit._ pp. 356 _sq._

217 J. G. F. Riedel, _op. cit._ p. 376.

218 Spenser St. John, _Life in the Forests of the Far East_,2 i. 189; H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i. 261. Sometimes the souls resemble cotton seeds (Spenser St. John, _l.c._). Compare _id._ i. 183.

219 Nieuwenhuisen en Rosenberg, “Verslag omtrent het Eiland Nias,” _Verhandel. van het Batav. Genootsch. van Kunsten en Wetenschappen_, xxx. (Batavia, 1863) p. 116; H. von Rosenberg, _Der Malayische Archipel_, p. 174; E. Modigliani, _Viaggio a Nías_ (Milan, 1890), p. 192.

220 “Lettre du curé de Santiago Tepehuacan à son évêque sur les mœurs et coutumes des Indiens soumis à ses soins,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, ii. (1834) p. 178.

221 W. Camden, _Britannia_ (London, 1607), p. 792. The passage has not always been understood by Camden’s translators.

M47 Recovery of the soul in ancient Egypt.

222 A. Moret, _Le Rituel du culte divin journalier en Égypte_ (Paris, 1902), pp. 32-35, 83 _sq._

M48 Souls stolen or detained by sorcerers in Fiji and Polynesia.

223 Th. Williams, _Fiji and the Fijians_2 (London, 1860), i. 250.

224 W. W. Gill, _Myths and Songs of the South Pacific_, p. 171; _id._, _Life in the Southern Isles_, pp. 181 _sqq._ Cinet, sinnet, or sennit is cordage made from the dried fibre of the coco-nut husk. Large quantities of it are used in Fiji. See Th. Williams, _Fiji and the Fijians_,2 i. 69.

225 J. Williams, _Narrative of Missionary Enterprises in the South Sea Islands_ (London, 1838), pp. 93, 466 _sq._ A traveller in Zombo-land found traps commonly set at the entrances of villages and huts for the purpose of catching the devil. See Rev. Th. Lewis, “The Ancient Kingdom of Kongo,” _The Geographical Journal_, xix. (1902) p. 554.

_ 226 Relations des Jésuites_, 1639, p. 44 (Canadian reprint, Quebec, 1858).

M49 Detention of souls by sorcerers in Africa.

227 L. J. B. Bérenger-Féraud, _Les Peuplades de la Sénégambie_ (Paris, 1879), p. 277.

228 Delafosse, in _L’Anthropologie_, xi. (1895) p. 558.

229 W. H. Bentley, _Life on the Congo_ (London, 1887), p. 71.

230 Mary H. Kingsley, _Travels in West Africa_ (London, 1897), pp. 461 _sq._

M50 Taking the souls of enemies first and their heads afterwards.

231 E. L. M. Kühr, in _Internationales Archiv für Ethnographie_, ii. (1889) p. 163; _id._, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvii. (1897) pp. 59 _sq._ Among the Haida Indians of Queen Charlotte Islands “every war-party must be accompanied by a shaman, whose duty it was to find a propitious time for making an attack, etc., but especially to war with and kill the souls of the enemy. Then the death of their natural bodies was certain.” See J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), p. 40 (_Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. v. part i.). Some of the Dyaks of south-eastern Borneo perform a ceremony for the purpose of extracting the souls from the bodies of prisoners whom they are about to torture to death. See F. Grabowsky, “Der Tod, das Begräbnis, etc., bei den Dajaken,” _Internationales Archiv für Ethnographie_, ii. (1889) p. 199.

M51 Injuries of various sorts done to captured souls by wizards.

232 A. Bastian, _Allerlei aus Volks- und Menschenkunde_ (Berlin, 1888), i. 119.

_ 233 Relations des Jésuites_, 1637, p. 50 (Canadian reprint, Quebec, 1858).

234 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_ (the Hague, 1886), pp. 78 _sq._

235 E. B. Cross, “On the Karens,” _Journal of the American Oriental Society_, iv. (1854) p. 307.

M52 Abduction of human souls by Malay wizards.

236 W. W. Skeat, _Malay Magic_ (London, 1900), pp. 568 _sq._

237 W. W. Skeat, _op. cit._ pp. 569 _sq._

238 W. W. Skeat, _op. cit._ pp. 574 _sq._

239 W. W. Skeat, _op. cit._ pp. 576 _sq._

M53 Athenian curse accompanied by the shaking of red cloths.

240 Lysias, _Or._ vi. 51, p. 51 ed. C. Scheibe. The passage was pointed out to me by my friend Mr. W. Wyse. As to the mutilation of the Hermae, see Thucydides, vi. 27-29, 60 _sq._; Andocides, _Or._ i. 37 _sqq._; Plutarch, _Alcibiades_, 18.

241 Above, p. 69.

M54 Extracting a patient’s soul from the stomach of his doctor.

242 J. B. McCullagh, in _The Church Missionary Gleaner_, xiv. No. 164 (August 1887), p. 91. The same account is copied from the “North Star” (Sitka, Alaska, December 1888) in _Journal of American Folk-lore_, ii. (1889) pp. 74 _sq._ Mr. McCullagh’s account (which is closely followed in the text) of the latter part of the custom is not quite clear. It would seem that failing to find the soul in the head-doctor’s box it occurs to them that he may have swallowed it, as the other doctors were at first supposed to have done. With a view of testing this hypothesis they hold him up by the heels to empty out the soul; and as the water with which his head is washed may possibly contain the missing soul, it is poured on the patient’s head to restore the soul to him. We have already seen that the recovered soul is often conveyed into the sick person’s head.

243 Fr. Boas in _Eleventh Report on the North-Western Tribes of Canada_, p. 571 (_Report of the British Association for 1896_). For other examples of the recapture or recovery of lost, stolen, and strayed souls, in addition to those which have been cited in the preceding pages, see J. N. Vosmaer, _Korte Beschrijving van het Zuid-oostelijk Schiereiland van Celebes_, pp. 119-123 (this work, of which I possess a copy, forms part of a Dutch journal which I have not identified; it is dated Batavia, 1835); J. G. F. Riedel, “De Topantunuasu of oorspronkelijke volksstammen van Central Selebes,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxv. (1886) p. 93; J. B. Neumann, “Het Pane- en Bilastroom-gebeid,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, dl. iii., Afdeeling, meer uitgebreide artikelen, No. 2 (1886), pp. 300 _sq._; J. L. van der Toorn, “Het animisme bei den Minangkabauer,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxix. (1890) pp. 51 _sq._; H. Ris, “De onderafdeeling Klein Mandailing Oeloe en Pahantan,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvi. (1896) p. 529; C. Snouck Hurgronje, _De Atjéhers_ (Batavia and Leyden, 1893-4), i. 426 _sq._; W. W. Skeat, _Malay Magic_, pp. 49-51, 452-455, 570 _sqq._; _Journal of the Anthropological Institute_, xxiv. (1895) pp. 128, 287; Chimkievitch, “Chez les Bouriates de l’Amoor,” _Tour du monde_, N.S. iii. (1897) pp. 622 _sq._; Father Ambrosoli, “Notice sur l’île de Rook,” _Annales de la Propagation de la Foi_, xxvii. (1855) p. 364; A. Bastian, _Die Völker des östlichen Asien_, ii. 388, iii. 236; _id._, _Völkerstämme am Brahmaputra_, p. 23; _id._, “Hügelstämme Assam’s,” _Verhandlungen der Berlin. Gesell. für Anthropol., Ethnol. und Urgeschichte_, 1881, p. 156; Shway Yoe, _The Burman_, i. 283 _sq._, ii. 101 _sq._; G. M. Sproat, _Scenes and Studies of Savage Life_, p. 214; J. Doolittle, _Social Life of the Chinese_, pp. 110 _sq._ (ed. Paxton Hood); T. Williams, _Fiji and the Fijians_,2 i. 242; E. B. Cross, “On the Karens,” _Journal of the American Oriental Society_, iv. (1854) pp. 309 sq.; A. W. Howitt, “On some Australian Beliefs,” _Journal of the Anthropological Institute_, xiii. (1884) pp. 187 _sq._; _id._, “On Australian Medicine Men,” _Journ. Anthrop. Inst._ xvi. (1887) p. 41; E. P. Houghton, “On the Land Dayaks of Upper Sarawak,” _Memoirs of the Anthropological Society of London_, iii. (1870) pp. 196 _sq._; L. Dahle, “Sikidy and Vintana,” _Antananarivo Annual and Madagascar Annual_, xi. (1887) pp. 320 _sq._; C. Leemius, _De Lapponibus Finmarchiae eorumque lingua, vita et religione pristina commentatio_ (Copenhagen, 1767), pp. 416 _sq._; A. E. Jenks, _The Bontoc Igorot_ (Manilla, 1905), pp. 199 _sq._; C. G. Seligmann, _The Melanesians of British New Guinea_ (Cambridge, 1910), pp. 185 _sq._ My friend W. Robertson Smith suggested to me that the practice of hunting souls, which is denounced in Ezekiel xiii. 17 _sqq._, may have been akin to those described in the text.

M55 A man’s soul conceived as his shadow, so that to injure the shadow is to injure the man.

244 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 440.

245 A. Bastian, _Die Völker des östlichen Asien_, v. 455.

246 J. G. F. Riedel, _op. cit._ p. 340.

247 N. Adriani en A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlii. (1898) p. 511; compare A. C. Kruijt, _ib._ xliv. (1900) p. 247.

248 A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” _op. cit._ xliv. (1900) p. 226.

_ 249 Annales de l’Association de la Propagation de la Foi_, iv. (1830) p. 481.

250 Rev. J. Roscoe, in a letter to me dated Mengo, Uganda, May 26, 1904.

251 R. E. Dennett, “Bavili Notes,” _Folk-lore_, xvi. (1905) p. 372; _id._, _At the Back of the Black Man’s Mind_ (London, 1906), p. 79.

252 Dudley Kidd, _The Essential Kafir_, p. 84.

253 Dudley Kidd, _Savage Childhood_, p. 68.

254 C. W. Hobley, “British East Africa,” _Journal of the Anthropological Institute_, xxxiii. (1903) pp. 327 _sq._

255 J. J. M. de Groot, _The Religious System of China_, iv. 84 _sq._

256 E. Modigliani, _Viaggio a Nías_, p. 620, compare p. 624.

M56 Danger to a person of letting his shadow fall on certain things. Animals and trees also may be injured through their shadows.

257 R. H. Codrington, _The Melanesians_, p. 184.

258 R. H. Codrington, _op. cit._ p. 176.

259 Fr. Boas, in _Ninth Report on the North-Western Tribes of Canada_, pp. 461 _sq._ (_Report of the British Association for 1894_).

260 J. J. M. de Groot, _The Religious System of China_, i. 94, 210 _sq._

261 E. H. Man, “Notes on the Nicobarese,” _Indian Antiquary_, xxviii. (1899) pp. 257-259. Compare Sir R. C. Temple, in _Census of India, 1901_, iii. 209.

262 W. W. Skeat, _Malay Magic_, p. 143.

263 J. Dawson, _Australian Aborigines_, p. 54.

264 Mohammed Ebn-Omar El-Tounsy, _Voyage au Darfour_, traduit de l’Arabe par le Dr. Perron (Paris, 1845), p. 347.

265 W. W. Skeat, _Malay Magic_, p. 306.

266 [Aristotle] _Mirab. Auscult._ 145 (157); _Geoponica_, xv. 1. In the latter passage, for κατάγει ἑαυτήν we must read κατάγει αὐτόν, an emendation necessitated by the context, and confirmed by the passage of Damïrï quoted and translated by Bochart, _Hierozoicon_, i. col. 833, “_cum ad lunam calcat umbram canis, qui supra tectum est, canis ad eam_ [scil. hyaenam] _decidit, et ea illum devorat_.” Compare W. Robertson Smith, _The Religion of the Semites_,2 p. 129.

267 Dudley Kidd, _Savage Childhood_, p. 71.

M57 Danger of being overshadowed by certain birds or people.

268 W. Crooke, in _Indian Antiquary_, xix. (1890) p. 254.

269 Spencer and Gillen, _Northern Tribes of Central Australia_, p. 612.

270 M. R. Pedlow, in _Indian Antiquary_, xxix. (1900) p. 60.

271 W. Cornwallis Harris, _The Highlands of Aethiopia_ (London, 1844), i. 158.

272 Dudley Kidd, _The Essential Kafir_, p. 313.

273 D. Kidd, _op. cit._ p. 356.

274 Dudley Kidd, _Savage Childhood_, p. 70.

_ 275 Panjab Notes and Queries_, i. p. 15, § 122.

M58 The shadows of certain persons are regarded as peculiarly dangerous. The savage’s dread of his mother in-law.

276 Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, pp. 92, 94 (separate reprint from the _Report of the British Association for 1890_); compare _id._ in _Seventh Report_, etc., p. 13 (separate reprint from the _Rep. Brit. Assoc. for 1891_).

277 A. W. Howitt, “The Jeraeil, or Initiation Ceremonies of the Kurnai Tribe,” _Journal of the Anthropological Institute_, xiv. (1885) p. 316.

278 Miss Mary E. B. Howitt, _Folk-lore and Legends of some Victorian Tribes_ (in manuscript).

279 A. W. Howitt, _Native Tribes of South-East Australia_, p. 266.

280 A. W. Howitt, _op. cit._ p. 267.

281 A. W. Howitt, _op. cit._ pp. 256 _sq._

282 A. W. Howitt, _op. cit._ pp. 280 _sq._ Compare J. Dawson, _Australian Aborigines_, pp. 32 _sq._

283 Partly from notes sent me by my friend the Rev. J. Roscoe, partly from Sir H. Johnston’s account (_The Uganda Protectorate_, ii. 688). In his printed notes (_Journal of the Anthropological Institute_, xxxii. (1902) p. 39) Mr. Roscoe says that the mother-in-law “may be in another room out of sight and speak to him through the wall or open door.”

284 Father Picarda, “Autour du Mandera, Notes sur l’Ouzigoua, l’Oukwéré et l’Oudoé (Zanguebar),” _Missions Catholiques_, xviii. (1886) p. 286.

285 Father Porte, “Les Réminiscences d’un missionnaire du Basutoland,” _Missions Catholiques_, xxviii. (1896) p. 318.

286 H. H. Romily and Rev. George Brown, in _Proceedings of the Royal Geographical Society_, N.S. ix. (1887) pp. 9, 17.

287 R. H. Codrington, _The Melanesians_, p. 43.

288 J. G. Bourke, _On the Border with Crook_, p. 132. More evidence of the mutual avoidance of mother-in-law and son-in-law among savages is collected in my _Totemism and Exogamy_; see the Index, _s.v._ “Mother-in-law.” The custom is probably based on a fear of incest between them. To the almost universal rule of savage life that a man must avoid his mother-in-law there is a most remarkable exception among the Wahehe of German East Africa. In that tribe a bridegroom must sleep with his mother-in-law before he may cohabit with her daughter. See Rev. H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 312.

289 O. Dapper, _Description de l’Afrique_, p. 312; H. Ling Roth, _Great Benin_, p. 119; _Missions Catholiques_, xv. (1883) p. 110; J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 67.

M59 A man’s health and strength supposed to vary with the length of his shadow. Fear of the loss of the shadow. Fear of the resemblance of a child to its parents.

290 Dio Chrysostom, _Or._ lxvii. vol. ii. p. 230, ed. L. Dindorf.

291 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 61.

292 W. W. Gill, _Myths and Songs of the South Pacific_, pp. 284 _sqq._

293 W. W. Skeat and C. O. Blagden. _Pagan Races of the Malay Peninsula_ (London, 1906), ii. 110.

294 The Rev. J. Roscoe, in a letter to me dated Mengo, Uganda, May 26, 1904.

295 T. Arbousset et F. Daumas, _Voyage d’exploration_ (Paris, 1842), p. 291; Dudley Kidd, _The Essential Kafir_, pp. 83, 303; _id._, _Savage Childhood_, p. 69. In the last passage Mr. Kidd tells us that “the mat was _not_ held up in the sun, but was placed in the hut at the marked-off portion where the _itongo_ or ancestral spirit was supposed to live; and the fate of the man was divined, not by the _length_ of the shadow, but by its _strength_.”

296 Theocritus, i. 15 _sqq._; Philostratus, _Heroic._ i. 3; Porphyry, _De antro nympharum_, 26; Lucan, iii. 423 _sqq._; Drexler, _s.v._ “Meridianus daemon,” in Roscher’s _Lexikon der griech. und röm. Mythologie_, ii. 2832 _sqq._; Bernard Schmidt, _Das Volksleben der Neugriechen_, pp. 94 _sqq._, 119 _sq._; Georgeakis et Pineau, _Folk-lore de Lesbos_, p. 342; A. de Nore, _Coutumes, mythes, et traditions des provinces de France_, pp. 214 _sq._; J. Grimm, _Deutsche Mythologie_,4 ii. 972; C. L. Rochholz, _Deutscher Glaube und Brauch_, i. 62 _sqq._; E. Gerard, _The Land beyond the Forest_, i. 331; “Lettre du curé de Santiago Tepehuacan,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, ii. (1834) p. 180; N. von Stenin, “Die Permier,” _Globus_, lxxi. (1897) p. 374; D. Louwerier, “Bijgeloovige gebruiken, die door die Javanen worden in acht genomen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlix. (1905) p. 257.

297 Schol. on Aristophanes, _Frogs_, 293.

298 Pausanias, viii. 38. 6; Polybius, xvi. 12. 7; Plutarch, _Quaestiones Graecae_, 39.

299 Th. Vernaleken, _Mythen und Bräuche des Volkes in Österreich_, p. 341; Reinsberg-Düringsfeld, _Das festliche Jahr_, p. 401; A. Wuttke, _Der deutsche Volksaberglaube_,2 p. 207, § 314.

300 M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 459.

301 J. H. Weeks, “Notes on some Customs of the Lower Congo People,” _Folk-lore_, xix. (1908) p. 422.

M60 The shadows of people built into foundations to strengthen the edifices.

302 B. Schmidt, _Das Volksleben der Neugriechen_ (Leipsic, 1871), pp. 196 _sq._

303 Georgeakis et Pineau, _Folk-lore de Lesbos_, pp. 346 _sq._

304 A. Strausz, _Die Bulgaren_ (Leipsic, 1898), p. 199; W. R. S. Ralston, _Songs of the Russian People_, p. 127.

305 W. Schmidt, _Das Jahr und seine Tage in Meinung und Brauch der Romänen Siebenbürgens_ (Hermannstadt, 1866), p. 27; E. Gerard, _The Land beyond the Forest_, ii. 17 _sq._ Compare F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_, p. 161.

306 Mgr. Bruguière, in _Annales de l’Association de la Propagation de la Foi_, v. (1831) pp. 164 _sq._; Pallegoix, _Description du royaume Thai ou Siam_, ii. 50-52.

307 A. Fytche, _Burma, Past and Present_ (London, 1878), i. 251 note.

308 On such practices in general, see E. B. Tylor, _Primitive Culture_,2 i. 104 _sqq._; F. Liebrecht, _Zur Volkskunde_, pp. 284-296; F. S. Krauss, “Der Bauopfer bei den Südslaven,” _Mittheilungen der Anthropologischen Gesellschaft in Wien_, xvii. (1887) pp. 16-24; P. Sartori, “Über das Bauopfer,” _Zeitschrift für Ethnologie_, xxx. (1898) pp. 1-54; E. Westermarck, _Origin and Development of the Moral Ideas_ (London, 1906-1908), i. 461 _sqq._ For some special evidence, see H. Oldenberg, _Die Religion des Veda_, pp. 363 _sqq._ (as to ancient India); Sonnerat, _Voyage aux Indes Orientales et à la Chine_, ii. 47 (as to Pegu); Guerlach, “Chez les sauvages Bahnars,” _Missions Catholiques_, xvi. (1884) p. 82 (as to the Sedans of Cochin-China); W. H. Furness, _Home-life of Borneo Head-hunters_, p. 3 (as to the Kayans and Kenyahs of Burma); A. C. Kruijt, “Van Paloppo naar Posso,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlii. (1898) p. 56 note (as to central Celebes); L. Hearn, _Glimpses of Unfamiliar Japan_ (London, 1894), i. 148 _sq._; H. Ternaux-Compans, _Essai sur l’ancien Cundinamarca_, p. 70 (as to the Indians of Colombia). These customs are commonly called foundation-sacrifices. But the name is inappropriate, as Prof. H. Oldenberg has rightly observed, since they are not sacrifices but charms.

309 D. F. van Braam Morris, in _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxiv. (1891) p. 224.

M61 Deification of a measuring tape.

310 J. H. de Vries, “Reis door eenige eilandgroepen der Residentie Amboina,” _Tijdschrift van het koninklijk Nederlandsch Aardrijkskundig Genootschap_, Tweedie Serie, xvii. (1900) pp. 612 _sq._

M62 The soul sometimes supposed to be in the reflection. Dangers to which the reflection-soul is exposed.

311 E. H. Mann, _Aboriginal Inhabitants of the Andaman Islands_, p. 94.

312 T. Williams, _Fiji and the Fijians_,2 i. 241. However, the late Mr. Lorimer Fison wrote to me that this reported belief in a bright soul and a dark soul “is one of Williams’ absurdities. I inquired into it on the island where he was, and found that there was no such belief. He took the word for ‘shadow,’ which is a reduplication of _yalo_, the word for soul, as meaning the dark soul. But _yaloyalo_ does not mean the soul at all. It is not part of a man as his soul is. This is made certain by the fact that it does not take the possessive suffix _yalo-na_ = his soul; but _nona yaloyalo_ = his shadow. This settles the question beyond dispute. If _yaloyalo_ were any kind of soul, the possessive form would be _yaloyalona_” (letter dated August 26, 1898).

313 James Chalmers, _Pioneering in New Guinea_ (London, 1887), p. 170.

314 Father Lambert, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 45 _sq._

315 M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 462.

316 B. de Sahagun, _Histoire générale des choses de la Nouvelle-Espagne_ (Paris, 1880), p. 314. The Chinese hang brass mirrors over the idols in their houses, because it is thought that evil spirits entering the house and seeing themselves in the mirrors will be scared away (_China Review_, ii. 164).

317 G. Vuillier, “Chez les magiciens et les sorciers de la Corrèze,” _Tour du monde_, N.S. v. (1899) pp. 522, 524.

318 H. Callaway, _Nursery Tales, Traditions, and Histories of the Zulus_ (Natal and London, 1868), p. 342.

319 T. Arbousset et F. Daumas, _Voyage d’exploration au nord-est de la colonie du Cap de Bonne-Espérance_, p. 12; T. Lindsay Fairclough, “Notes on the Basuto,” _Journal of the African Society_, No. 14 (January 1905), p. 201.

320 R. H. Codrington, “Religious Beliefs and Practices in Melanesia,” _Journ. Anthrop. Inst._ x. (1881) p. 313; _id._, _The Melanesians_, p. 186.

M63 Dread of looking at one’s reflection in water.

_ 321 Fragmenta philosophorum Graecorum_, ed. F. G. A. Mullach, i. 510; Artemidorus, _Onirocr._ ii. 7; _Laws of Manu_, iv. 38 (p. 135, G. Bühler’s translation, _Sacred Books of the East_, vol. xxv.).

M64 Reason for covering up mirrors or turning them to the wall after a death.

322 See above, p. 37.

323 A. Wuttke, _Der deutsche Volksaberglaube_,2 pp. 429 _sq._, § 726.

324 A. Wuttke, _l.c._; E. Monseur, _Le Folklore Wallon_, p. 40.

_ 325 Folk-lore Journal_, iii. (1885) p. 281; T. F. Thiselton Dyer, _English Folk-lore_, p. 109; J. Napier, _Folk-lore, or Superstitious Beliefs in the West of Scotland_, p. 60; W. Ellis, _History of Madagascar_, i. 238. Compare A. Grandidier, “Des rites funéraires chez les Malgaches,” _Revue d’Ethnographie_, v. (1886) p. 215.

326 S. Weissenberg, “Die Karäer der Krim,” _Globus_, lxxxiv. (1903) p. 143; _id._ “Krankheit und Tod bei den südrussischen Juden,” _Globus_, xci. (1907) p. 360.

_ 327 Panjab Notes and Queries_, ii. p. 169, § 906.

328 J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, p. 151, § 1097; _Folk-lore Journal_, vi. (1888) pp. 145 _sq._: _Panjab Notes and Queries_, ii. p. 61, § 378.

329 J. G. Frazer, “On certain Burial Customs as illustrative of the Primitive Theory of the Soul,” _Journal of the Anthropological Institute_, xv. (1886) pp. 82 _sqq._ Among the heathen Arabs, when a man had been stung by a scorpion, he was kept from sleeping for seven days, during which he had to wear a woman’s bracelets and earrings (Rasmussen, _Additamenta ad historiam Arabum ante Islamismum_, p. 65, compare p. 69). The old Mexican custom of masking and the images of the gods so long as the king was sick (Brasseur de Bourbourg, _Histoire des nations civilisées du Mexique et de l’Amérique-Centrale_, iii. 571 _sq._) may perhaps have been intended to prevent the images from drawing away the king’s soul.

330 W. R. S. Ralston, _Songs of the Russian People_, p. 117. The objection, however, may be merely Puritanical. W. Robertson Smith informed me that the peculiarities of the Raskolniks are largely due to exaggerated Puritanism.

M65 The soul sometimes supposed to be in the portrait. This belief among the Esquimaux and American Indians.

331 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, Part I. (Washington, 1899) p. 422.

332 J. Owen Dorsey, “A Study of Siouan Cults,” _Eleventh Annual Report of the Bureau of Ethnology_ (Washington, 1894), p. 484; _id._ “Teton Folk-lore,” _American Anthropologist_, ii. (1889) p. 143.

333 Maximilian Prinz zu Wied, _Reise in das innere Nord-America_, i. 417.

_ 334 Ibid._ ii. 166.

335 C. Lumholtz, _Unknown Mexico_ (London, 1903), i. 459 _sq._

336 A. Simson, “Notes on the Jivaros and Canelos Indians,” _Journal of the Anthropological Institute_, ix. (1880) p. 392.

337 D. Forbes, in _Journal of the Ethnological Society of London_, ii. (1870) p. 236.

338 E. R. Smith, _The Araucanians_ (London, 1855), p. 222.

M66 The same belief in Africa.

339 Rev. A. Hetherwick, “Some Animistic Beliefs among the Yaos of British Central Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) pp. 89 _sq._

340 W. A. Elmslie, _Among the Wild Ngoni_ (Edinburgh and London, 1899), pp. 70 _sq._

341 J. Thomson, _Through Masai Land_ (London, 1885), p. 86.

342 E. Clodd, in _Folk-lore_, vi. (1895) pp. 73 _sq._, referring to _The Times_ of March 24, 1891.

M67 The same belief in Asia and the East Indies.

343 L. A. Waddell, _Among the Himalayas_ (Westminster, 1899), pp. 85 _sq._

344 E. Young, _The Kingdom of the Yellow Robe_ (Westminster, 1898), p. 140.

345 Ch. Dallet, _Histoire de l’Église de Corée_ (Paris, 1874), i. p. xxv. This account of Corea was written at a time when the country was still almost secluded from European influence. The events of recent years have naturally wrought great changes in the habits and ideas of the people.

346 “Iets over het bijgeloof in de Minahasa,” _Tijdschrift voor Nederlandsch Indië_, III. Série, iv. (1870) pp. 8 _sq._

347 J. Freiherr von Brenner, _Besuch bei den Kannibalen Sumatras_ (Würzburg, 1894), p. 195.

348 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 314.

M68 The same belief in Europe.

349 “A Far-off Greek Island,” _Blackwood’s Magazine_, February 1886, p. 235.

350 J. A. E. Köhler, _Volksbrauch, Aberglauben, Sagen und andre alte Überlieferungen im Voigtlande_ (Leipsic, 1867), p. 423.

351 W. R. S. Ralston, _Songs of the Russian People_, p. 117.

352 Miss M. E. Durham, _High Albania_ (London, 1909), p. 107.

353 F. H. Groome, _In Gipsy Tents_ (Edinburgh, 1880), pp. 337 _sq._

354 James Napier, _Folk-lore, or Superstitious Beliefs in the West of Scotland_, p. 142. For more examples of the same sort, see R. Andree, _Ethnographische Parallelen und Vergleiche_, Neue Folge (Leipsic, 1889), pp. 18 _sqq._

M69 Primitive conceptions of the soul helped to mould early kingships by dictating rules to be observed by the king for his soul’s salvation. M70 The general effect of these rules is to isolate the king, especially from strangers. The savage fears the magic arts of strangers and hence guards himself against them. Various modes of disenchanting strangers.

355 Menander Protector, in _Fragmenta historicorum Graecorum_, ed. C. Müller, iv. 227. Compare Gibbon, _Decline and Fall of the Roman Empire_, ch. xlii. vol. vii. pp. 294 _sq._ (Edinburgh, 1811).

356 G. Turner, _Samoa_, pp. 291 _sq._

357 Charles New, _Life, Wanderings, and Labours in Eastern Africa_ (London, 1873), p. 432. Compare _ibid._ pp. 400, 402. For the demons on Mt. Kilimanjaro, see also J. L. Krapf, _Travels, Researches, and Missionary Labours in Eastern Africa_ (London, 1860), p. 192.

358 Pierre Bouche, _La Côte des Esclaves et le Dahomey_ (Paris, 1885), p. 133.

359 A. van Gennep, _Tabou et totémisme à Madagascar_ (Paris, 1904), p. 42.

360 C. A. L. M. Schwaner, _Borneo_ (Amsterdam, 1853-54), ii. 77.

_ 361 Ibid._ ii. 167.

362 A. W. Nieuwenhuis, _Quer durch Borneo_, ii. 102.

363 E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), p. 196.

_ 364 Bulletin de la Société de Géographie_ (Paris), IVme Série, vi. (1853) pp. 134 _sq._

365 H. von Rosenberg, _Der malayische Archipel_ (Leipsic, 1878), p. 198.

366 D. W. Horst, “Rapport van eene reis naar de Noordkust van Nieuw Guinea,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxii. (1889) p. 229.

367 Capt. John Moresby, _Discoveries and Surveys in New Guinea_ (London, 1876), pp. 102 _sq._

368 R. I. Dodge, _Our Wild Indians_ (Hartford, Conn., 1886), p. 119.

M71 Disenchantment effected by means of stinging ants and pungent spices. Disenchantment effected by cuts with knives.

369 J. Crevaux, _Voyages dans l’Amérique du Sud_ (Paris, 1883), p. 300.

370 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 78.

371 J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxvi. (1892) p. 13. Mr. E. W. Lewis, of Woodthorpe, Atkins Rood, Clapham Park, London, S.W., writes to me (July 2, 1902) that his grandmother, a native of Cheshire, used to make bees sting her as a cure for local rheumatism; she said the remedy was infallible and had been handed down to her from her mother.

372 Father Baudin, “Le Fétichisme,” _Missions Catholiques_, xvi. (1884) p. 249; A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_ (London, 1894), pp. 113 _sq._

373 A. Bastian, _Allerlei aus Volks- und Menschenkunde_ (Berlin, 1888), i. 116.

374 J. B. de Callone, “Iets over de geneeswijze en ziekten der Daijakers ter Zuid Oostkust van Borneo,” _Tijdschrift voor Neêrlands Indie_, 1840, dl. i. p. 418.

375 M. T. H. Perelaer, _Ethnographische Beschrijving der Dajaks_, pp. 44, 54, 252; B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_ (The Hague, 1875), p. 49.

376 H. Grützner, “Über die Gebräuche der Basutho,” in _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte_, 1877, pp. 84 _sq._

377 L. Decle, _Three Years in Savage Africa_ (London, 1898), p. 81.

378 P. Reichard, _Deutsch-Ostafrika_ (Leipsic, 1892), p. 431.

379 Nieuwenhuisen en Rosenberg, “Verslag omtrent het eiland Nias,” in _Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxx. (Batavia, 1863) p. 26.

M72 Ceremonies observed at the reception of strangers may sometimes be intended to counteract their enchantments.

380 R. Parkinson, “Zur Ethnographie der Ontong Java- und Tasman-Inseln,” _Internationales Archiv für Ethnographie_, x. (1897) p. 112.

381 T. S. Weir, “Note on Sacrifices in India as a Means of averting Epidemics,” _Journal of the Anthropological Society of Bombay_, i. 35.

382 E. O’Donovan, _The Merv Oasis_ (London, 1882), ii. 58.

_ 383 Emin Pasha in Central Africa, being a Collection of his Letters and Journals_ (London, 1888), p. 107.

384 H. Ling Roth, _Great Benin_ (Halifax, England, 1903), p. 123.

_ 385 Narrative of the Second Arctic Expedition made by Charles F. Hall_, edited by Prof. J. G. Nourse, U.S.N. (Washington, 1879), p. 269, note. Compare Fr. Boas, “The Central Eskimo,” _Sixth Annual Report of the Bureau of Ethnology_ (Washington, 1888), p. 609.

386 J. A. Grant, _A Walk across Africa_, pp. 104 _sq._

M73 Ceremonies observed at entering a strange land to disenchant it. Ceremonies at entering a strange land to disenchant it or to propitiate the local spirits.

387 E. Shortland, _Traditions and Superstitions of the New Zealanders_2 (London, 1856), p. 103.

388 N. von Miklucho-Maclay, “Ethnologische Bemerkungen über die Papuas der Maclay-Kuste in Neu-Guinea,” _Natuurkundig Tijdschrift voor Nederlandsch Indie_, xxxvi. 317 _sq._

389 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin, 1894), p. 94.

390 R. Brough Smyth, _Aborigines of Victoria_, i. 134.

391 A. W. Howitt, _Native Tribes of South-East Australia_, p. 403.

392 Ch. Hose, _Notes on the Natives of British Borneo_ (in manuscript).

393 A. C. Kruijt, “Het koppensnellen der Toradja’s van Midden-Celebes, en zijne beteekenis,” _Verslagen en Mededeelingen der Konikl. Akademie van Wetenschappen_, Afdeeling Letterkunde, iv. Reeks, iii. (1899) p. 204.

394 Scholiast on Euripides, _Phoenissae_, 1377, ed. E. Schwartz.

395 Conon, _Narrationes_, 18; Pausanias, iii. 19. 12; Francis Fleming, _Southern Africa_ (London, 1856), p. 259; Dudley Kidd, _The Essential Kafir_, p. 307.

396 See _The Magic Art and the Evolution of Kings_, vol. ii. pp. 263 _sq._

M74 Purificatory ceremonies observed on the return from a journey.

397 John Campbell, _Travels in South Africa, being a Narrative of a Second Journey in the Interior of that Country_ (London, 1822), ii. 205.

398 Ladislaus Magyar, _Reisen in Süd-Afrika_ (Buda-Pesth and Leipsic, 1859), p. 203.

399 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin, 1894), p. 89.

400 J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 62.

401 C. J. Andersson, _Lake Ngami_2 (London, 1856), p. 223.

402 Washington Matthews, “The Mountain Chant: a Navajo Ceremony,” _Fifth Annual Report of the Bureau of Ethnology_ (Washington, 1887), p. 410.

_ 403 Asiatick Researches_, vi. 535 _sq._ ed. 4to (p. 537 _sq._ ed. 8vo).

404 François Valentyn, _Oud en nieuw Oost-Indiën_, iii. 16.

405 A. W. Nieuwenhuis, _In Centraal Borneo_, i. 165.

406 G. Turner, _Samoa_, pp. 305 _sq._

M75 Special precautions taken to guard the king against the magic of strangers.

407 De Plano Carpini, _Historia Mongolorum quos nos Tartaros appellamus_, ed. D’Avezac (Paris, 1838), cap. iii. § iii. p. 627, cap. ult. § i. x. p. 744, and Appendix, p. 775; “Travels of William de Rubriquis into Tartary and China,” in Pinkerton’s _Voyages and Travels_, vii. 82 _sq._

408 Paul Pogge, “Bericht über die Station Mukenge,” _Mittheilungen der Afrikanischen Gesellschaft in Deutschland_, iv. (1883-1885) pp. 182 _sq._

409 Coillard, “Voyage au pays des Banyais et au Zambèse,” _Bulletin de la Société de Géographie_ (Paris), VIme Série, xx. (1880) p. 393.

410 J. L. Krapf, _Travels, Researches, and Missionary Labours during an Eighteen Years’ Residence in Eastern Africa_ (London, 1860), pp. 252 _sq._

411 O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 391.

412 Proyart, “History of Loango, Kakongo,” etc., in Pinkerton’s _Voyages and Travels_, xvi. 583; Dapper, _op. cit._ p. 340; J. Ogilby, _Africa_ (London, 1670), p. 521. Compare A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 288.

413 A. Bastian, _op. cit._ i. 268 _sq._

414 See above, pp. 8 _sq._

415 L. von Ende, “Die Baduwis auf Java,” _Mittheilungen der anthropologischen Gesellschaft in Wien_, xix. (1889) pp. 7-10. As to the Baduwis (Badoejs) see also G. A. Wilken, _Handleiding voor de vergelijkende Volkenkunde van Nederlandsch-Indië_ (Leyden, 1893), pp. 640-643.

M76 Spiritual dangers of eating and drinking and precautions taken against them.

416 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 107.

417 J. B. Neumann, “Het Pane- en Bila- Stroomgebied op het eiland Sumatra,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, dl. iii. (1886) Afdeeling, meer uitgebreide artikelen, No. 2, p. 300.

418 J. Richardson, “Tanala Customs, Superstitions and Beliefs,” _The Antananarivo Annual and Madagascar Magazine, Reprint of the First Four Numbers_ (Antananarivo, 1885), p. 219.

419 W. Cornwallis Harris, _The Highlands of Aethiopia_, iii. 171 _sq._

420 Th. Lefebvre, _Voyage en Abyssinie_, i. p. lxxii.

421 Lieut. V. L. Cameron, _Across Africa_ (London, 1877), ii. 71; _id._, in _Journal of the Anthropological Institute_, vi. (1877) p. 173.

422 Ebn-el-Dyn el-Eghouâthy, “Relation d’un voyage dans l’intérieur de l’Afrique septentrionale,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, i. (1834) p. 290.

423 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) p. 360.

424 Th. Williams, _Fiji and the Fijians_.2 i. 249.

M77 Seclusion of kings at their meals.

425 “Adventures of Andrew Battel,” in Pinkerton’s _Voyages and Travels_, xvi. 330; O. Dapper, _Description de l’Afrique_, p. 330; A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 262 _sq._; R. F. Burton, _Abeokuta and the Cameroons Mountains_, i. 147.

426 Proyart’s “History of Loango, Kakongo,” etc., in Pinkerton’s _Voyages and Travels_, xvi. 584.

427 J. L. Wilson, _Western Africa_, p. 202; John Duncan, _Travels in Western Africa_, i. 222. Compare W. W. Reade, _Savage Africa_, p. 543.

428 Paul Pogge, _Im Reiche des Muata Jamwo_ (Berlin, 1880), p. 231.

429 F. T. Valdez, _Six Years of a Traveller’s Life in Western Africa_ (London, 1861), ii. 256.

430 A. F. Mockler-Ferryman, _Up the Niger_ (London, 1892), p. 38.

431 Baron Roger, “Notice sur le gouvernement, les mœurs et les superstitions des Nègres du pays de Walo,” _Bulletin de la Société de Géographie_ (Paris), viii. (1827) p. 351.

432 G. Schweinfurth, _The Heart of Africa_, ii. 45 (third edition, London, 1878); G. Casati, _Ten Years in Equatoria_ (London and New York, 1891), i. 177. As to the various customs observed by Monbutto chiefs in drinking see G. Burrows, _The Land of the Pigmies_ (London, 1898), pp. 88, 91.

433 J. G. Frazer, _Totemism and Exogamy_, ii. 526, from information furnished by the Rev. John Roscoe.

434 W. Cornwallis Harris, _The Highlands of Aethiopia_, iii. 78.

435 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, pp. 162 _sq._

436 Capt. James Cook, _Voyages_, v. 374 (ed. 1809).

437 Heraclides Cumanus, in Athenaeus, iv. 26, p. 145 B-D. On the other hand, in Kafa no one, not even the king, may eat except in the presence of a legal witness. A slave is appointed to witness the king’s meals, and his office is esteemed honourable. See F. G. Massaja, in _Bulletin de la Société de Géographie_ (Paris), Vme Série, i. (1861) pp. 330 _sq._; Ph. Paulitschke, _Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl_ (Berlin, 1896), pp. 248 _sq._

M78 Faces veiled to avert evil influences. Kings not to be seen by their subjects.

_ 438 Notes analytiques sur les collections ethnographiques du Musée du Congo_, I. _Les Arts, Religion_ (Brussels, 1902-1906), p. 164.

439 Mohammed Ibn-Omar el Tounsy, _Voyage au Darfour_ (Paris, 1845), p. 203; _Travels of an Arab Merchant_ [Mohammed Ibn-Omar el Tounsy] _in Soudan_, abridged from the French (of Perron) by Bayle St. John (London, 1854), pp. 91 _sq._

440 Mohammed Ibn-Omar el Tounsy, _Voyage au Ouadây_ (Paris, 1851), p. 375.

441 Ibn Batoutah, _Voyages_, ed. C. Defrémery et B. R. Sanguinetti (Paris, 1853-1858), iv. 441.

442 Le Commandant Mattei, _Bas-Niger, Bénoué, Dahomey_ (Paris, 1895), pp. 90 _sq._

443 H. Ternaux-Compans, _Essai sur l’ancien Cundinamarca_, p. 60.

_ 444 Manuscrit Ramirez, histoire de l’origine des Indiens qui habitent la Nouvelle Espagne selon leurs traditions_, publié par D. Charnay (Paris, 1903), pp. 107 _sq._

445 Herodotus, i. 99.

446 A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_, p. 170.

447 Ebn-el-Dyn el-Eghouathy, “Relation d’un voyage,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, i. (1834) p. 290; H. Duveyrier, _Exploration du Sahara: les Touareg du Nord_, pp. 391 _sq._; Reclus, _Nouvelle Géographie Universelle_, xi. 838 _sq._; James Richardson, _Travels in the Great Desert of Sahara_, ii. 208.

448 J. Wellhausen, _Reste arabischen Heidentums_2 (Berlin, 1897), p. 196.

449 Tertullian, _De virginibus velandis_, 17 (Migne’s _Patrologia Latina_, ii. col. 912).

450 Pseudo-Dicaearchus, _Descriptio Graeciae_, 18, in _Geographi Graeci Minores_, ed. C. Müller, i. 103; _id._, in _Fragmenta Historicorum Graecorum_, ed. C. Müller, ii. 259.

451 G. Turner, _Samoa_, pp. 67 _sq._

452 J. G. F. Riedel, “Die Landschaft Dawan oder West-Timor,” _Deutsche geographische Blätter_, x. 230.

453 A. W. Howitt, “On some Australian Ceremonies of Initiation,” _Journal of the Anthropological Institute_, xiii. (1884) p. 456.

454 Above, pp. 30 _sqq._

M79 Kings forbidden to leave their palaces or to be seen abroad by their subjects.

455 See above, pp. 5, 8 _sq._

456 This rule was mentioned to me in conversation by Miss Mary H. Kingsley. However, he is said to have shewn himself outside his palace on solemn occasions once or twice a year. See O. Dapper, _Description de l’Afrique_, pp. 311 _sq._; H. Ling Roth, _Great Benin_, p. 74. As to the worship of the king of Benin, see _The Magic Art and the Evolution of Kings_, vol. i. p. 396.

457 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 263. However, a case is recorded in which he marched out to war (_ibid._ i. 268 _sq._).

458 S. Crowther and J. C. Taylor, _The Gospel on the Banks of the Niger_ (London, 1859), p. 433.

459 Le Commandant Mattei, _Bas-Niger, Bénoué, Dahomey_ (Paris, 1895), pp. 67-72. The annual dance of the king of Onitsha outside of his palace is mentioned also by S. Crowther and J. C. Taylor (_op. cit._ p. 379), and A. F. Mockler-Ferryman (_Up the Niger_, p. 22).

460 “Mission Voulet-Chanoine,” _Bulletin de la Société de Géographie_ (Paris), VIIIme Série, xx. (1899) p. 223.

461 C. Partridge, _Cross River Natives_ (London, 1905), p. 7; compare _id._ pp. 8, 200, 202, 203 _sq._ See also Major A. G. Leonard, _The Lower Niger and its Tribes_ (London, 1906), pp. 371 _sq._

462 Strabo, xvii. 2. 2 σέβονται δ᾽ ὡς θεοὺς τουσ βασιλεασ, κατακλειστουσ οντασ και οἰκουροὺς τὸ πλέον.

463 Xenophon, _Anabasis_, v. 4. 26; Scymnus Chius, _Orbis descriptio_, 900 _sqq._ (_Geographi Graeci Minores_, ed. C. Müller, i. 234); Diodorus Siculus, xiv. 30. 6 _sq._; Nicolaus Damascenus, quoted by Stobeaus, _Florilegium_, xliv. 41 (vol. ii. p. 185, ed. Meineke); Apollonius Rhodius, _Argon._ ii. 1026, _sqq._, with the note of the scholiast; Pomponius Mela, i. 106, p. 29, ed. Parthey. Die Chrysostom refers to the custom without mentioning the name of the people (_Or._ xiv. vol. i. p. 257, ed. L. Dindorf).

464 Strabo, xvi. 4. 19, p. 778; Diodorus Siculus, iii. 47. Inscriptions found in Sheba (the country about two hundred miles north of Aden) seem to shew that the land was at first ruled by a succession of priestly kings, who were afterwards followed by kings in the ordinary sense. The names of many of these priestly kings (_makarribs_, literally “blessers”) are preserved in inscriptions. See Prof. S. R. Driver, in _Authority and Archaeology Sacred and Profane_, edited by D. G. Hogarth (London, 1899), p. 82. Probably these “blessers” are the kings referred to by the Greek writers. We may suppose that the blessings they dispensed consisted in a proper regulation of the weather, abundance of the fruits of the earth, and so on.

465 Heraclides Cumanus, in Athenaeus, xii. 13, p. 517 B.C.

466 Ch. Dallet, _Histoire de l’Église de Coreé_ (Paris, 1874), i. pp. xxiv-xxvi. The king sometimes, though rarely, left his palace. When he did so, notice was given beforehand to his people. All doors must be shut and each householder must kneel before his threshold with a broom and a dust-pan in his hand. All windows, especially the upper ones, must be sealed with slips of paper, lest some one should look down upon the king. See W. E. Griffis, _Corea, the Hermit Nation_, p. 222. These customs are now obsolete (G. N. Curzon, _Problems of the Far East_, Westminster, 1896, pp. 154 _sq._ note).

467 This I learned from the late Mr. W. Simpson, formerly artist of the _Illustrated London News_.

468 Richard, “History of Tonquin,” in Pinkerton’s _Voyages and Travels_, ix. 746.

469 Shway Yoe, _The Burman_ (London, 1882), i. 30 _sq._; compare _Indian Antiquary_, xx. (1891) p. 49.

M80 Magical harm done a man through the remains of his food or the dishes he has eaten out of. Ideas and customs of the Narrinyeri of South Australia.

470 G. Taplin, “The Narrinyeri,” in _Native Tribes of South Australia_ (Adelaide, 1879), pp. 24-26; _id._, in E. M. Curr, _The Australian Race_, ii. p. 247.

471 G. Taplin, “The Narrinyeri,” in _Native Tribes of South Australia_, p. 63; _id._, “Notes on the Mixed Races of Australia,” _Journal of the Anthropological Institute_, iv. (1875) p. 53; _id._, in E. M. Curr, _The Australian Race_, ii. 245.

472 H. E. A. Meyer, “Manners and Customs of the Aborigines of the Encounter Bay Tribe,” in _Native Tribes of South Australia_, p. 196.

M81 Ideas and customs as to the leavings of food in Melanesia and New Guinea.

473 R. H. Codrington, _The Melanesians_, pp. 203 _sq._, compare pp. 178, 188, 214.

474 G. Turner, _Samoa_, pp. 302 _sq._ See _The Magic Art and the Evolution of Kings_, i. 341 _sq._

475 K. Vetter, _Komm herüber und hilf uns!_ iii. (Barmen, 1898) p. 9; M. Krieger, _Neu-Guinea_, pp. 185 _sq._; R. Parkinson, “Die Berlinhafen Section, ein Beitrag zur Ethnographie der Neu-Guinea Küste,” _Internationales Archiv für Ethnographie_, xiii. (1900) p. 44; M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft in Wien_, xxxii. (1902) p. 287.

476 Mgr. Couppé, “En Nouvelle-Poméranie,” _Missions Catholiques_, xxiii. (1891) p. 364; J. Graf Pfeil, _Studien und Beobachtungen aus der Südsee_ (Brunswick, 1899), pp. 141 _sq._; P. A. Kleintitschen, _Die Küstenbewohner der Gazellehalbinsel_ (Hiltrup bei Münster, N.D.), pp. 343 _sq._

M82 Ideas and customs as to the leavings of food in Africa, Celebes, India, and ancient Rome.

477 O. Dapper, _Description de l’Afrique_, p. 330. We have seen that the food left by the king of the Monbutto, is carefully buried (above, p. 119).

478 Bosman’s “Guinea,” in Pinkerton’s _Voyages and Travels_, xvi. 487.

479 P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, vii. (1863) p. 126.

480 W. Caland, _Altindisches Zauberritual_, pp. 163 _sq._

481 Pliny, _Nat. Hist._ xxviii. 19. For other examples of witchcraft wrought by means of the refuse of food, see E. S. Hartland, _The Legend of Perseus_, ii. 83 _sqq._

M83 The fear of the magical evil which may be done a man through his food has had beneficial effects in fostering habits of cleanliness and in strengthening the ties of hospitality.

482 On the covenant entered into by eating together see the classical exposition of W. Robertson Smith, _The Religion of the Semites_2 (London, 1894), pp. 269 _sqq._ For examples of the blood-covenant, see H. C. Trumbull, _The Blood Covenant_ (London, 1887). The examples might easily be multiplied.

M84 Disastrous results supposed to follow from using the dishes of the Mikado or of a Fijian chief. Sacred persons are a source of danger to others: their divinity burns like a fire what it touches. African examples.

483 Kaempfer’s “History of Japan,” in Pinkerton’s _Voyages and Travels_, vii. 717.

484 Rev. Lorimer Fison, in a letter to me dated August 26, 1898. In Fijian, _kana_ is to eat; the meaning of _lama_ is unknown.

M85 The taboo of chiefs and kings in Tonga. The King’s Evil cured by the king’s touch.

485 “Coutumes étranges des indigènes du Djebel-Nouba,” _Missions Catholiques_, xiv. (1882) p. 460; Father S. Carceri, “Djebel-Nouba,” _ibid._ xv. (1883) p. 450. The title of the priestly king is _cogiour_ or _codjour_. “The _codjour_ is the pontifical king of each group of villages; it is he who regulates and administers the affairs of the Nubas. He is an absolute monarch, on whom all depend. But he has no princely privileges or immunities; no royal insignia, no badge mark him off from his subjects. He lives like them by the produce of his fields and his industry; he works like them, earns his daily bread, and has no guard of honour, no tribunal, no code of laws, no civil list” (Father S. Carceri, _loc. cit._).

486 “Der Muata Cazembe und die Völkerstämme der Maravis, Chevas, Muembas, Lundas und andere von Süd-Afrika,” _Zeitschrift für allgemeine Erdkunde_ (Berlin), vi. (1856) pp. 398 _sq._; F. T. Valdez, _Six Years of a Traveller’s Life in Western Africa_ (London, 1861), ii. 251 _sq._

487 W. Mariner, _The Natives of the Tonga Islands_,2 i. 141 _sq._ note, 434 note, ii. 82 _sq._, 221-224; Captain J. Cook, _Voyages_ (London, 1809), v. 427 _sq._ Similarly in Fiji any person who had touched the head of a living chief or the body of a dead one was forbidden to handle his food, and must be fed by another (J. E. Erskine, _The Western Pacific_, p. 254).

488 On the custom of touching for the King’s Evil, see _The Magic Art and the Evolution of Kings_, vol. i. pp. 368 _sqq._

M86 Fatal effects of contact with sacred chiefs in New Zealand.

489 “The idea in which this law [the law of taboo or _tapu_, as it was called in New Zealand] originated appears to have been, that a portion of the spiritual essence of an _atua_ or of a sacred person was communicated directly to objects which they touched, and also that the spiritual essence so communicated to any object was afterwards more or less retransmitted to anything else brought into contact with it” (E. Shortland, _Traditions and Superstitions of the New Zealanders_, Second Edition, London, 1856, p. 102). Compare _id._, _Maori Religion and Mythology_, p. 25.

_ 490 Old New Zealand_, by a Pakeha Maori (London, 1884), pp. 96 _sq._

491 W. Brown, _New Zealand and its Aborigines_ (London, 1845), p. 76. For more examples of the same kind see _ibid._ pp. 177 _sq._

492 E. Tregear, “The Maoris of New Zealand,” _Journal of the Anthropological Institute_, xix. (1890) p. 100.

493 R. Taylor, _Te Ika a Maui, or, New Zealand and its Inhabitants_,2 p. 164.

494 R. Taylor, _op. cit._ p. 165.

M87 Examples of the fatal effects of imagination in other parts of the world.

495 Spencer and Gillen, _Native Tribes of Central Australia_, pp. 537 _sq._

496 R. Southey, _History of Brazil_, i.2 (London, 1822), p. 238.

497 Major A. G. Leonard, _The Lower Niger and its Tribes_ (London, 1906), pp. 257 _sq._

498 Merolla’s “Voyage to Congo,” in Pinkerton’s _Voyages and Travels_, xvi. 237 _sq._ As to these _chegilla_ or taboos on food, which are commonly observed by the natives of this part of Africa, see further my _Totemism and Exogamy_, ii. 614 _sqq._

M88 The taboos observed by sacred kings resemble those imposed on persons who are commonly regarded as unclean, such as menstruous women, homicides, and so forth. Taboos laid on persons who have been in contact with the dead in New Zealand.

499 W. Ellis, _Polynesian Researches_ (Second Edition, London, 1832-1836), iv. 388. Ellis appears to imply that the rule was universal in Polynesia, but perhaps he refers only to Hawaii, of which in this part of his work he is specially treating. We are told that in Hawaii the priest who carried the principal idol about the country was tabooed during the performance of this sacred office; he might not touch anything with his hands, and the morsels of food which he ate had to be put into his mouth by the chiefs of the villages through which he passed or even by the king himself, who accompanied the priest on his rounds (L. de Freycinet, _Voyage autour du monde_, Historique, ii. Première Partie, Paris, 1829, p. 596). In Tonga the rule applied to chiefs only when their hands had become tabooed by touching a superior chief (W. Mariner, _Tonga Islands_, i. 82 _sq._). In New Zealand chiefs were fed by slaves (A. S. Thomson, _The Story of New Zealand_, i. 102); or they may, like tabooed people in general, have taken up their food from little stages with their mouths or by means of fern-stalks (R. Taylor, _Te Ika a Maui, or New Zealand and its Inhabitants_,2 p. 162).

_ 500 Old New Zealand_, by a Pakeha Maori (London, 1884), pp. 104-114. For more evidence see W. Yate, _New Zealand_, p. 85; G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_, ii. 90; E. Dieffenbach, _Travels in New Zealand_, ii. 104 _sq._; J. Dumont D’Urville, _Voyage autour du monde et à la recherche de La Pérouse_, ii. 530; Father Servant, “Notice sur la Nouvelle Zélande,” _Annales de la Propagation de la Foi_, xv. (1843) p. 22.

M89 The rule which forbids persons who have been in contact with a corpse to touch food with their hands seems to have been universal in Polynesia. A rule of the same sort is observed in Melanesia and Africa.

501 G. Turner, _Samoa_, p. 145. Compare G. Brown, D.D., _Melanesians and Polynesians_ (London, 1910), p. 402: “The men who took hold of the body were _paia_ (sacred) for the time, were forbidden to touch their own food, and were fed by others. No food wad eaten in the same house with the dead body.”

502 W. Mariner, _The Natives of the Tonga Islands_2 (London, 1818), i. 141 _sq._, note.

503 Father Bataillon, in _Annales de la Propagation de la Foi_, xiii. (1841) p. 19. For more evidence of the practice of this custom in Polynesia, see Captain J. Cook, _Voyages_ (London, 1809), vii. 147; James Wilson, _Missionary Voyage to the Southern Pacific Ocean_ (London, 1799), p. 363.

504 Ch. Wilkes, _Narrative of the United States Exploring Expedition_, New Edition (New York, 1851), iii. 99 _sq._

505 W. G. Lawes, “Ethnological Notes on the Motu, Koitapu, and Koiari Tribes of New Guinea,” _Journal of the Anthropological Institute_, viii. (1879) p. 370.

506 Father Lambert, in _Missions Catholiques_, xii. (1880) p. 365; _id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 238 _sq._

507 A. C. Hollis, _The Nandi_ (Oxford, 1909), p. 70.

508 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 153.

509 A. W. Howitt, _Native Tribes of South-East Australia_, p. 563.

M90 Taboos laid on mourners among the Indian tribes of North America.

510 Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, pp. 91 _sq._ (separate Reprint from the _Report of the British Association for 1890_).

511 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) pp. 331, 332 _sq._

512 C. Hill-Tout, _The Far West, the Home of the Salish and Déné_ (London, 1907), pp. 193 _sq._

513 G. M. Dawson, “Notes and Observations on the Kwakiool People of the Northern part of Vancouver Island and adjacent Coasts,” _Proceedings and Transactions of the Royal Society of Canada for the Year 1887_, vol. v. (Montreal, 1888) Trans. Section ii. pp. 78 _sq._

M91 Seclusion of widows and widowers in the Philippines and New Guinea.

514 F. Blumentritt, “Über die Eingeborenen der Insel Palawan und der Inselgruppe der Talamlanen,” _Globus_, lix. (1891) p. 182.

515 Father Guis, “Les Canaques, Mort-Deuil,” _Missions Catholiques_, xxxiv. (1902) pp. 208 _sq._

M92 Taboos imposed on women at menstruation.

516 Capt. W. E. Armit, “Customs of the Australian Aborigines,” _Journal of the Anthropological Institute_, ix. (1880) p. 459.

517 W. Ridley, “Report on Australian Languages and Traditions,” _Journal of the Anthropological Institute_, ii. (1873) p. 268.

518 From information given me by Messrs. Roscoe and Miller, missionaries to Uganda (June 24, 1897), and afterwards corrected by the _Katikiro_ (Prime Minister) of Uganda in conversation with Mr. Roscoe (June 20, 1902).

_ 519 Report of the International Polar Expedition to Point Barrow, Alaska_ (Washington, 1885), p. 46.

520 Alexander Mackenzie, _Voyages from Montreal through the Continent of North America_ (London, 1801), p. cxxiii.

521 Gavin Hamilton, “Customs of the New Caledonian Women,” _Journal of the Anthropological Institute_, vii. (1878) p. 206. Among the Nootkas of British Columbia a girl at puberty is hidden from the sight of men for several days behind a partition of mats; during her seclusion she may not scratch her head or her body with her hands, but she may do so with a comb or a piece of bone, which is provided for the purpose. See Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, p. 41 (separate reprint from the _Report of the British Association for 1890_). Again, among the Shuswap of British Columbia a girl at puberty lives alone in a little hut on the mountains and is forbidden to touch her head or scratch her body; but she may scratch her head with a three-toothed comb and her body with the painted bone of a deer. See Fr. Boas, _op. cit._ pp. 89 _sq._ In the East Indian island of Ceram a girl may not scratch herself with her fingers the night before her teeth are filed, but she may do it with a piece of bamboo. See J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 137.

522 A. G. Morice, “The Canadian Dénés,” _Annual Archaeological Report (Toronto), 1905_, p. 218.

523 H. Pittier de Fabrega, “Die Sprache der Bribri-Indianer in Costa Rica,” _Sitzungsberichte der philosophischen-historischen Classe der Kaiserlichen Akademie der Wissenschaften_ (Vienna), cxxxviii. (1898) p. 20.

524 C. G. Seligmann, in _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. (Cambridge, 1904) pp. 201, 203.

M93 Taboos imposed on women in childbed.

525 James Wilson, _Missionary Voyage to the Southern Pacific Ocean_, p. 354.

526 G. Turner, _Samoa_, p. 276.

527 C. G. Seligmann, “The Medicine, Surgery, and Midwifery of the Sinaugolo,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 302. In Uganda a bride is secluded for a month, during which she only receives near relatives; she wears her veil all this time. She may not handle food, but is fed by one of her attendants. A peasant’s wife is secluded for two or three days only. See J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 37.

528 Father Guis, “Les Canaques, ce qu’ils font, ce qu’ils disent,” _Missions Catholiques_, xxx. (1898) p. 119.

529 V. Lisiansky, _A Voyage Round the World_ (London, 1814), p. 201.

530 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’ Ethnographie et de Sociologie_, i. (1910) p. 153.

531 H. Pittier de Fábrega, _op. cit._ pp. 20 _sq._

532 F. Fawcett, “Note on a Custom of the Mysore ‘Gollaválu’ or Shepherd Caste People,” _Journal of the Anthropological Society of Bombay_, i. 536 _sq._; E. Thurston, _Castes and Tribes of Southern India_ (Madras, 1909), ii. 287 _sq._

M94 Dangers apprehended from women in childbed.

533 M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft in Wien_, xxxii. (1902) p. 280.

534 P. Rascher, “Die Sulka,” _Archiv für Anthropologie_, xxix. (1904) p. 212; R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907), p. 180.

535 K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, p. 87.

536 Rev. E. Dannert, “Customs of the Ovaherero at the Birth of a Child,” (_South African_) _Folk-lore Journal_, ii. (1880) p. 63.

M95 Dangers apprehended from women in childbed by Indians and Esquimaux.

537 Levrault, “Rapport sur les provinces de Canélos et du Napo,” _Bulletin de la Société de Géographie_ (Paris), Deuxième Série, xi. (1839) p. 74.

538 Franz Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. part i. (New York, 1901) pp. 125 _sq._ As to Sedna, see _id._ pp. 119 _sqq._

M96 Dangers apprehended from women in childbed by Bantu tribes of South Africa. Dangers apprehended from a concealed miscarriage.

539 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 139.

540 H. A. Junod, _op. cit._ pp. 139 _sq._

M97 Belief of the Ba-Thonga that severe droughts result from the concealment of miscarriages by women.

541 H. A. Junod, _op. cit._ pp. 140 _sq._

542 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 262 _sqq._, 278.

M98 Dangers apprehended from women in childbed by some tribes of Annam.

543 Le R. P. Cadière, “Coutumes populaires de la vallée du Nguôn-So’n,” _Bulletin de l’École Française d’Extrême-Orient_, ii. (Hanoi, 1902) pp. 353 _sq._

544 Dittenberger, _Sylloge inscriptionum Graecarum_,2 No. 566; Ch. Michel, _Recueil d’inscriptions grecques_, No. 730 ἁγνευέτωσαν δὲ καὶ εἰσίτωσαν εἰς τὸν τῆς θεο[ῦ ναὸν] ... ὡσαύτως δὲ καὶ ἀπὸ κήδους καὶ τεκούσης γυναικὸς δευτεραῖος: Euripides, _Iphigenia in Tauris_, 380 _sqq._:

τὰ τῆς θεοῦ δὲ μέμφομαι σοφίσματα, ἤτις. βροτῶν μὲν ἤν τις ἄψηται φόνου ἥ καὶ λοχείας ἢ νεκροῦ θιγῇ χεροῖν, βωμῶν ἀπείργει, μυσαρὸν ὡς ἡγουμένη.

Compare also a mutilated Greek inscription found in Egypt (_Revue archéologique_, IIIme Série, ii. 182 _sqq._). In the passage of Euripides which I have just quoted an acute verbal scholar, the late Dr. Badham, proposed to omit the line ἢ καὶ λοχείας ἢ νεκροῦ θιγῇ χεροῖν with the comment: “_Nihil facit ad argumentum puerperae mentio; patet versum a sciolo additum_.” To do Dr. Badham justice, the inscription which furnishes so close a parallel to the line of Euripides had not yet been discovered among the ruins of Pergamum, when he proposed to mutilate the text of the poet.

M99 Taboos imposed on lads at initiation.

545 B. Hawkins, “The Creek Confederacy,” _Collections of the Georgia Historical Society_, iii. pt. i. (Savannah, 1848) pp. 78 _sq._ Hawkins’s account is reproduced by A. S. Gatschett, in his _Migration Legend of the Creek Indians_, i. 185 _sq._ (Philadelphia, 1884). In the Turrbal tribe of southern Queensland boys at initiation were not allowed to scratch themselves with their fingers, but they might do it with a stick. See A. W. Howitt, _Native Tribes of South-East Australia_, p. 596.

546 L. Alberti, _De Kaffers_ (Amsterdam, 1810), pp. 76 _sq._; H. Lichtenstein, _Reisen im südlichen Afrika_ (Berlin, 1811-12), i. 427; S. Kay, _Travels and Researches in Caffraria_ (London, 1833), pp. 273 _sq._; Dudley Kidd, _The Essential Kafir_, p. 208; J. Stewart, D.D., _Lovedale, South Africa_ (Edinburgh, 1894), pp. 105 _sq._, with illustrations.

M100 Taboos laid on warriors when they go forth to fight.

_ 547 Old New Zealand_, by a Pakeha Maori (London, 1884), pp. 96, 114 _sq._ One of the customs mentioned by the writer was that all the people left in the camp had to fast strictly while the warriors were out in the field. This rule is obviously based on the sympathetic connexion supposed to exist between friends at a distance, especially at critical times. See _The Magic Art and the Evolution of Kings_, vol. i. pp. 126 _sqq._

548 Deuteronomy xxiii. 9-14; 1 Samuel xxi. 5. The rule laid down in Deuteronomy xxiii. 10, 11, suffices to prove that the custom of continence observed in time of war by the Israelites, as by a multitude of savage and barbarous peoples, was based on a superstitious, not a rational motive. To convince us of this it is enough to remark that the rule is often observed by warriors for some time after their victorious return, and also by the persons left at home during the absence of the fighting men. In these cases the observance of the rule evidently does not admit of a rational explanation, which could hardly, indeed, be entertained by any one conversant with savage modes of thought. For examples, see _The Magic Art and the Evolution of Kings_, vol. i. pp. 125, 128, 131, 133, and below, pp. 161, 163, 165, 166, 167, 168, 169, 175 _sq._, 178, 179, 181.

The other rule of personal cleanliness referred to in the text is exactly observed, for the reason I have indicated, by the aborigines in various parts of Australia. See (Sir) George Grey, _Journals_, ii. 344; R. Brough Smyth, _Aborigines of Victoria_, i. 165; J. Dawson, _Australian Aborigines_, p. 12; P. Beveridge, in _Journal and Proceedings of the Royal Society of New South Wales_, xvii. (1883) pp. 69 _sq._ Compare W. Stanbridge, “On the Aborigines of Victoria,” _Transactions of the Ethnological Society of London_, N.S. i. (1861) p. 299; Fison and Howitt, _Kamilaroi and Kurnai_, p. 251; E. M. Curr, _The Australian Race_, iii. 178 _sq._, 547; W. E. Roth, _North Queensland Ethnography, Bulletin No. 5_ (Brisbane, 1903), p. 22, § 80. The same dread has resulted in a similar custom of cleanliness in Melanesia and Africa. See R. Parkinson, _Im Bismarck-Archipel_, pp. 143 _sq._; R. H. Codrington, _The Melanesians_, p. 203 note; F. von Luschan, “Einiges über Sitten und Gebräuche der Eingeborenen Neu-Guineas,” _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte_ (1900), p. 416; J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” _Journal of the Anthropological Institute_, xx. (1891) p. 131. Mr. Lorimer Fison sent me some notes on the Fijian practice, which agrees with the one described by Dr. Codrington. The same rule is observed, probably from the same motives, by the Miranha Indians of Brazil. See Spix und Martius, _Reise in Brasilien_, iii. 1251 note. On this subject compare F. Schwally, _Semitische Kriegsaltertümer_, i. (Leipsic, 1901) pp. 67 _sq._

_ 549 Narrative of the Captivity and Adventures of John Tanner_ (London, 1830), p. 122.

550 We have seen (pp. 146, 156) that the same rule is observed by girls at puberty among some Indian tribes of British Columbia and by Creek lads at initiation. It is also observed by Kwakiutl Indians who have eaten human flesh (see below, p. 189). Among the Blackfoot Indians the man who was appointed every four years to take charge of the sacred pipe and other emblems of their religion might not scratch his body with his finger-nails, but carried a sharp stick in his hair which he used for this purpose. During the term of his priesthood he had to fast and practise strict continence. None but he dare handle the sacred pipe and emblems (W. W. Warren, “History of the Ojibways,” _Collections of the Minnesota Historical Society_, v. (1885) pp. 68 _sq._). In Vedic India the man who was about to offer the solemn sacrifice of soma prepared himself for his duties by a ceremony of consecration, during which he carried the horn of a black deer or antelope wherewith to scratch himself if necessary (_Satapatha-Brâhmana_, bk. iii. 31, vol. ii. pp. 33 _sq._ trans. by J. Eggeling; H. Oldenberg, _Die Religion des Veda_, p. 399). Some of the Peruvian Indians used to prepare themselves for an important office by fasting, continence, and refusing to wash themselves, to comb their hair, and to put their hands to their heads; if they wished to scratch themselves, they must do it with a stick. See P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima, 1621), p. 20. Among the Isistines Indians of Paraguay mourners refrained from scratching their heads with their fingers, believing that to break the rule would make them bald, no hair growing on the part of the head which their fingers had touched. See Guevara, “Historia del Paraguay,” in P. de Angelis’s _Coleccion de obras y documentos relativos a la historia antigua y moderna de las provincias del Rio de la Plata_, ii. (Buenos-Aires, 1836) p. 30. Amongst the Macusis of British Guiana, when a woman has given birth to a child, the father hangs up his hammock beside that of his wife and stays there till the navel-string drops off the child. During this time the parents have to observe certain rules, of which one is that they may not scratch their heads or bodies with their nails, but must use for this purpose a piece of palm-leaf. If they broke this rule, they think the child would die or be an invalid all its life. See R. Schomburgk, _Reisen in Britisch-Guiana_, ii. 314. Some aborigines of Queensland believe that if they scratched themselves with their fingers during a rain-making ceremony, no rain would fall. See _The Magic Art and the Evolution of Kings_, vol. i. p. 254. In all these cases, plainly, the hands are conceived to be so strongly infected with the venom of taboo that it is dangerous even for the owner of the hands to touch himself with them. The cowboy who herded the cows of the king of Unyoro had to live strictly chaste, no one might touch him, and he might not scratch or wound himself so as to draw blood. But it is not said that he was forbidden to touch himself with his own hands. See my _Totemism and Exogamy_, ii. 527.

_ 551 Narrative of the Captivity and Adventures of John Tanner_ (London, 1830), p. 123. As to the custom of not stepping over a person or his weapons, see the note at the end of the volume.

552 J. G. Bourke, _On the Border with Crook_ (New York, 1891), p. 133; _id._, in _Folk-lore_, ii. (1891) p. 453; _id._, in _Ninth Annual Report of the Bureau of Ethnology_ (Washington, 1892), p. 490.

553 J. G. Kohl, _Kitschi-Gami_, ii. 168.

M101 Ceremonies observed by American Indians before they went out on the war-path. Rules observed by Indians on a war-expedition.

_ 554 Narrative of the Adventures and Sufferings of John R. Jewitt_ (Middletown, 1820), pp. 148 _sq._

555 J. de Smet, in _Annales de la Propagation de la Foi_, xiv. (1842) pp. 67 _sq._ These customs have doubtless long passed away, and the Indians who practised them may well have suffered the extinction which they did their best to incur.

556 J. Adair, _History of the American Indians_ (London, 1775), p. 163.

557 J. Adair, _History of the American Indians_, pp. 380-382.

558 Maj. M. Marston, in Rev. Jedidiah Morse’s _Report to the Secretary of War of the United States on Indian Affairs_ (New-haven, 1822), Appendix, p. 130. The account in the text refers especially to the Sauk, Fox, and Kickapoo Indians, at the junction of the Rock and Mississippi rivers.

559 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 149.

M102 The rule of continence observed by savage warriors is perhaps based on a fear of infecting themselves sympathetically with feminine weakness and cowardice.

560 For more evidence of the practice of continence by warriors, see R. Taylor, _Te Ika A Maui, or New Zealand and its Inhabitants_,2 p. 189; E. Dieffenbach, _Travels in New Zealand_, ii. 85 _sq._; Ch. Wilkes, _Narrative of the United States Exploring Expedition_, iii. 78; J. Chalmers, “Toaripi,” _Journal of the Anthropological Institute_, xxvii. (1898) p. 332; _id._, _Pioneering in New Guinea_, p. 65; Van Schmidt, “Aanteekeningen nopens de zeden, etc., der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut, etc.,” _Tijdschrift voor Neêrlands Indie_, 1843, deel ii. p. 507; J. G. F. Riedel, _De sluikharige en kroesharige rassen tusschen Selebes en Papua_, p. 223; _id._, “Galela und Tobeloresen,” _Zeitschrift für Ethnologie_, xvii. (1885) p. 68; W. W. Skeat, _Malay Magic_, p. 524; E. Reclus, _Nouvelle Géographie universelle_, viii. 126 (compare J. Biddulph, _Tribes of the Hindoo Koosh_, p. 18); N. Isaacs, _Travels and Adventures in Eastern Africa_, i. 120; H. Callaway, _Religious System of the Amazulu_, iv. 437 _sq._; Dudley Kidd, _The Essential Kafir_, p. 306; A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 203; H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 317; R. H. Nassau, _Fetichism in West Africa_, p. 177; H. R. Schoolcraft, _Indian Tribes_, iv. 63; J. Morse, _Report to the Secretary of War of the U.S. on Indian Affairs_ (New-haven, 1822), pp. 130, 131; H. H. Bancroft, _Native Races of the Pacific States_, i. 189. On the other hand in Uganda, before an army set out, the general and all the chiefs had either to lie with their wives or to jump over them. This was supposed to ensure victory and plenty of booty. See J. Roscoe, in _Journal of the Anthropological Institute_, xxxii. (1902) p. 59. And in Kiwai Island, off British New Guinea, men had intercourse with their wives before they went to war, and they drew omens from it. See J. Chalmers, “Notes on the Natives of Kiwai,” _Journal of the Anthropological Institute_, xxxiii. (1903) p. 123.

561 See above, pp. 151 _sq._

562 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 350.

563 T. C. Hodson, “The _genna_ amongst the Tribes of Assam,” _Journal of the Anthropological Institute_, xxxvi. (1906) p. 100.

M103 Taboos laid on warriors after slaying their foes. The effect of the taboos is to seclude the tabooed person from ordinary society. Seclusion of manslayers in the East Indies.

564 S. Müller, _Reizen en Onderzoekingen in den Indischen Archipel_ (Amsterdam, 1857), ii. 252.

565 J. S. G. Gramberg, “Eene maand in de binnenlanden van Timor,” _Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxxvi. (1872) pp. 208, 216 _sq._ Compare H. Zondervan, “Timor en de Timoreezen,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, v. (1888) Afdeeling, meer uitgebreide artikelen, pp. 399, 413. Similarly Gallas returning from war sacrifice to the jinn or guardian spirits of their slain foes before they will re-enter their own houses (Ph. Paulitschke, _Ethnographie Nordost-Afrikas, die geistige Cultur der Danâkil, Galla und Somâl_, pp. 50, 136). Sometimes perhaps the sacrifice consists of the slayers’ own blood. See below, pp. 174, 176, 180. Orestes is said to have appeased the Furies of his murdered mother by biting off one of his fingers (Pausanias, viii. 34. 3).

566 N. Adriani en A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlii. (1898) p. 451.

567 S. W. Tromp, “Uit de Salasila van Koetei,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxvii. (1888) p. 74.

M104 Seclusion of manslayers in New Guinea.

568 Dr. L. Loria, “Notes on the Ancient War Customs of the Natives of Logea and Neighbourhood,” _British New Guinea, Annual Report for 1894-1895_ (London, 1896), p. 52.

569 Rev. J. Chalmers, “Toaripi,” _Journal of the Anthropological Institute_, xxvii. (1898) p. 333.

570 R. E. Guise, “On the Tribes inhabiting the Mouth of the Wanigela River, New Guinea,” _Journal of the Anthropological Institute_, xxviii. (1899) pp. 213 _sq._

571 C. G. Seligmann, _The Melanesians of British New Guinea_ (Cambridge, 1910), p. 298.

572 C. G. Seligmann, _op. cit._ pp. 129 _sq._

573 C. G. Seligmann, _op. cit._ pp. 563 _sq._

M105 The manslayer unclean. Driving away the ghosts of the slain.

574 P. Franz Vormann, “Zur Psychologie, Religion, Soziologie und Geschichte der Monumbo-Papua, Deutsch-Neuguinea,” _Anthropos_, v. (1910) pp. 410 _sq._

575 J. L. D. van der Roest, “Uit het leven der Bevolking van Windessi,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xl. (1898) pp. 157 _sq._

576 H. von Rosenberg, _Der malayische Archipel_, p. 461.

577 K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, p. 94.

578 J. E. Erskine, _The Western Pacific_ (London, 1853), p. 477.

579 Charlevoix, _Histoire de la Nouvelle France_, vi. pp. 77, 122 _sq._; J. F. Lafitau, _Mœ urs des sauvages ameriquains_, ii. 279. In many places it is customary to drive away the ghosts even of persons who have died a natural death. An account of these customs is reserved for another work.

580 W. H. Keating, _Narrative of an Expedition to the Source of St. Peter’s River_ (London, 1825), i. 109.

M106 Precautions taken by executioners against the ghosts of their victims.

581 Father Baudin, “Féticheurs, ou ministres religieux des Nègres de la Guinée,” _Missions Catholiques_, xvi. (1884) p. 332.

582 Juan de la Concepcion, _Historia general de Philipinas_, xi. (Manilla, 1791) p. 387.

583 G. Loyer, “Voyage to Issini on the Gold Coast,” in T. Astley’s _New General Collection of Voyages and Travels_, ii. (London, 1745) p. 444. Among the tribes of the Lower Niger it is customary for the executioner to remain in the house for three days after the execution; during this time he sleeps on the bare floor, eats off broken platters, and drinks out of calabashes or mugs, which are also damaged. See Major A. G. Leonard, _The Lower Niger and its Tribes_ (London, 1906), p. 180.

M107 Purification of manslayers among the Basutos, Bechuanas, and Bageshu. Expulsion of the ghosts of the slain by the Angoni.

584 E. Casalis, _The Basutos_, p. 258. So Caffres returning from battle are unclean and must wash before they enter their houses (L. Alberti, _De Kaffers_, p. 104). It would seem that after the slaughter of a foe the Greeks or Romans had also to bathe in running water before they might touch holy things (Virgil, _Aen._ ii. 719 _sqq._).

585 Father Porte, “Les Réminiscences d’un missionnaire du Basutoland,” _Missions Catholiques_, xxviii. (1896) p. 371. For a fuller description of a ceremony of this sort see T. Arbousset et F. Daumas, _Voyage d’exploration au nord-est de la colonie du Cap de Bonne-Espérance_ (Paris, 1842), pp. 561-563.

586 “Extrait du journal des missions évangeliques,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, ii. (1834) pp. 199 _sq._

587 Rev. W. C. Willoughby, “Notes on the Totemism of the Becwana,” _Journal of the Anthropological Institute_, xxxv. (1905) pp. 305 _sq._

588 Rev. J. Roscoe, “Notes on the Bageshu,” _Journal of the Royal Anthropological Institute_, xxxix. (1909) p. 190.

589 Dudley Kidd, _The Essential Kafir_, p. 310.

590 C. Wiese, “Beiträge zur Geschichte der Zulu im Norden des Zambesi,” _Zeitschrift für Ethnologie_, xxxii. (1900) pp. 197 _sq._

591 Dudley Kidd, _The Essential Kafir_, pp. 309 _sq._

M108 Seclusion and purification of manslayers in Africa.

592 Rev. J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” _Journal of the Anthropological Institute_, xx. (1891) p. 138; _id._, _Light in Africa_, p. 220.

593 A. C. Hollis, _The Nandi_ (Oxford, 1909), p. 74. As to the painting of the body red on one side and white on the other see also C. W. Hobley, _Eastern Uganda_, pp. 38, 42; Sir H. Johnston, _The Uganda Protectorate_, ii. 868. As to the custom of painting the bodies of homicides, see below, p. 178 note 1 and p. 186 note 1.

594 H. R. Tate, “Further Notes on the Kikuyu Tribe of British East Africa,” _Journal of the Anthropological Institute_, xxxiv. (1904) p. 264.

595 C. W. Hobley, “British East Africa,” _Journal of the Anthropological Institute_, xxxiii. (1903) p. 353.

596 Miss Alice Werner, _Natives of British Central Africa_ (London, 1906), pp. 67 _sq._

597 H. Schinz, _Deutsch-Südwest-Afrika_, p. 321.

598 P. H. Brincker, “Heidnisch-religiöse Sitten der Bantu, speciell der Ovaherero und Ovambo,” _Globus_, lxvii. (1895) p. 289; id., “Charakter, Sitten und Gebräuche speciell der Bantu Deutsch-Südwestafrikas,” _Mittheilungen des Seminars für orientalische Sprachen zu Berlin_, iii. (1900) Dritte Abtheilung, p. 76.

_ 599 Id._, “Beobachtungen über die Deisidämonie der Eingeborenen Deutsch-Südwest-Afrikas,” _Globus_, lviii. (1890) p. 324; id., in _Globus_, lxvii. (1895) p. 289; id., in _Mittheilungen des Seminars für orientalische Sprachen zu Berlin_, iii. (1900) Dritte Abtheilung, p. 83.

600 Sir H. Johnston, _The Uganda Protectorate_ (London, 1902), ii. 743 _sq._; C. W. Hobley, _Eastern Uganda_ (London, 1902), p. 20.

601 M. Weiss, _Die Völkerstämme im Norden Deutsch-Ostafrikas_ (Berlin, 1910), p. 198.

602 Sir H. Johnston, _op. cit._ ii. 794; C. W. Hobley, _op. cit._ p. 31.

603 Numbers xxxi. 19-24.

604 E. Casalis, _The Basutos_, pp. 258 _sq._

M109 Manslayers in Australia guard themselves against the ghosts of the slain.

605 Spencer and Gillen, _Native Tribes of Central Australia_, pp. 493-495; _id._, _Northern Tribes of Central Australia_, pp. 563-568. The writers suggest that the practice of painting the slayers black is meant to render them invisible to the ghost. A widow, on the contrary, must paint her body white, in order that her husband’s spirit may see that she is mourning for him.

M110 Seclusion of manslayers in Polynesia.

606 G. H. von Langsdorff, _Reise um die Welt_ (Frankfort, 1812), i. 114 _sq._

607 T. Williams, _Fiji and the Fijians_,2 i. 55 _sq._

608 J. Kubary, _Die socialen Einrichtungen der Pelauer_ (Berlin, 1885), pp. 126 _sq._, 130.

M111 Seclusion and purification of manslayers among the Tupi Indians of Brazil.

609 F. A. Thevet, _Les Singularités de la France Antarctique, autrement nommée Amérique_ (Antwerp, 1558), pp. 74-76; _id._, _Cosmographie universelle_ (Paris, 1575), pp. 944 [978] _sq._; Pero de Magalhanes de Gandavo, _Histoire de la province de Sancta-Cruz_ (Paris, 1837), pp. 134-141 (H. Ternaux-Compans, _Voyages, relations, et mémoires originaux pour servir à l’histoire de la découverte de l’Amérique_; the original of Gandavo’s work was published in Portuguese at Lisbon in 1576); J. Lery, _Historia navigationis in Brasiliam, quae et America dicitur_ (1586), pp. 183-194; _The Captivity of Hans Stade of Hesse, in __A.D.__ 1547-1555, among the Wild Tribes of Eastern Brazil_, translated by A. Tootal (London, 1874), pp. 155-159; J. F. Lafitau, _Mœurs des sauvages ameriquains_, ii. 292 _sqq._; R. Southey, _History of Brazil_, i.2 227-232.

M112 Seclusion and purification of manslayers among the North American Indians.

610 “Relation des Natchez,” _Voyages au nord_, ix. 24 (Amsterdam, 1737); _Lettres édifiantes et curieuses_, vii. 26; Charlevoix, _Histoire de la Nouvelle France_, vi. 186 _sq._

611 Bossu, _Nouveaux Voyages aux Indes occidentales_ (Paris, 1768), ii. 94.

612 H. R. Schoolcraft, _Indian Tribes_, iv. 63.

613 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) p. 357.

614 J. O. Dorsey, “An Account of the War Customs of the Osages,” _American Naturalist_, xviii. (1884) p. 126.

615 G. Catlin, _North American Indians_, i. 246.

616 H. H. Bancroft, _Native Races of the Pacific States_, i. 553; Capt. Grossman, cited in _Ninth Annual Report of the Bureau of Ethnology_ (Washington, 1892), pp. 475 _sq._ The custom of plastering the head with mud was observed by Egyptian women in mourning (Herodotus, ii. 85; Diodorus Siculus, i. 91). Among some of the aboriginal tribes of Victoria and New South Wales widows wore a thick skullcap of clay or burned gypsum, forming a cast of the head, for some months after the death; when the period of mourning was over, the cap was removed, baked in the fire, and laid on the husband’s grave. One of these widows’ caps is exhibited in the British Museum. See T. L. Mitchell, _Three Expeditions into the Interior of Eastern Australia_ (London, 1838), i. 251 _sq._; E. J. Eyre, _Journals of Expeditions of Discovery into Central Australia_, ii. 354; G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_ (London, 1847), i. 86; G. Krefft, “On the Manners and Customs of the Aborigines of the Lower Murray and Darling,” _Transactions of the Philosophical Society of New South Wales_, 1862-1865 (Sydney, 1866), pp. 373 _sq._; J. Dawson, _Australian Aborigines_, p. 66; R. Brough Smyth, _The Aborigines of Victoria_, i. p. xxx.; W. Stanbridge, “On the Aborigines of Victoria,” _Transactions of the Ethnological Society of London_, N.S., i. (1861) p. 298; A. Oldfield, “The Aborigines of Australia,” _ibid._ iii. (1865) p. 248; F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales,” _Journal of the Anthropological Institute_, xiii. (1884) p. 135; E. M. Curr, _The Australian Race_, i. 88, ii. 238 _sq._, iii. 21; A. W. Howitt, _Native Tribes of South-East Australia_, pp. 248, 452; R. Etheridge, jun., “The ‘Widow’s Cap’ of the Australian Aborigines,” _Proceedings of the Linnaean Society of New South Wales for the Year 1899_, xxiv. (Sydney, 1900) pp. 333-345 (with illustrations). In the Andaman Islands mourners coat their heads with a thick mass of white clay (Jagor, in _Verhandlungen der Berliner Gesellschaft für Anthropologie_, 1876, p. (57); M. V. Portman, “Disposal of the Dead among the Andamanese,” _Indian Antiquary_, xxv. (1896) p. 57; compare E. H. Man, _Aboriginal Inhabitants of the Andaman Islands_, pp. 73, 75). Among the Bahima of the Uganda Protectorate, when herdsmen water their cattle in the evening, they plaster their faces and bodies with white clay, at the same time stiffening their hair with mud into separate lumps. This mud is left on the head for days till it crumbles into dust (Sir H. Johnston, _The Uganda Protectorate_, ii. 626, compare 620).

617 F. Russell, “The Pima Indians,” _Twenty-Sixth Annual Report of the Bureau of American Ethnology_ (Washington, 1908), pp. 204 _sq._

618 J. G. Bourke, _On the Border with Crook_, p. 203.

619 F. Russell, “The Pima Indians,” _Twenty-Sixth Annual Report of the Bureau of American Ethnology_ (Washington, 1908), p. 204.

M113 Taboos observed by Indians who had slain Esquimaux.

620 S. Hearne, _Journey from Prince of Wales’s Fort in Hudson’s Bay to the Northern Ocean_ (London, 1795), pp. 204-206. The custom of painting the face or the body of the manslayer, which may perhaps be intended to disguise him from the vengeful spirit of the slain, is practised by other peoples, as by the Nandi (see above, p. 175). Among the Ba-Yaka of the Congo Free State a man who has been slain in battle is supposed to send his soul to avenge his death on his slayer; but the slayer can protect himself against the ghost by wearing the red tail-feathers of a parrot in his hair and painting his forehead red (E. Torday and T. A. Joyce, “Notes on the Ethnography of the Ba-Yaka,” _Journal of the Anthropological Institute_, xxxvi. (1906) pp. 50 _sq._). Among the Borâna Gallas, when a war-party has returned to the village, the victors who have slain a foe are washed by the women with a mixture of fat and butter, and their faces are painted with red and white (Ph. Paulitschke, _Ethnographie Nord-ost-Afrikas: die materielle Cultur der Danâkil, Galla und Somâl_ (Berlin, 1893), p. 258). When Masai warriors kill enemies in fight they paint the right half of their own bodies red and the left half white (A. C. Hollis, _The Masai_, p. 353). Among the Wagogo of German East Africa, a man who has killed an enemy in battle paints a red circle round his right eye and a black circle round his left eye (Rev. H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 314). Among the Angoni of central Africa, after a successful raid, the leader calls together all who have killed an enemy and paints their faces and heads white; also he paints a white band round the body under the arms and across the chest (_British Central Africa Gazette_, No. 86, vol. v. No. 6 (April 30, 1898), p. 2). A Koossa Caffre who has slain a man is accounted unclean. He must roast some flesh on a fire kindled with wood of a special sort which imparts a bitter flavour to the meat. This flesh he eats, and afterwards blackens his face with the ashes of the fire. After a time he may wash himself, rinse his mouth with fresh milk, and paint himself brown again. From that moment he is clean (H. Lichtenstein, _Reisen im südlichen Africa_, i. 418). Among the Yabim of German New Guinea, when the relations of a murdered man have accepted a bloodwit instead of avenging his death, they must allow the family of the murderer to mark them with chalk on the brow. If this is not done, the ghost of their murdered kinsman may come and trouble them for not doing their duty by him; for example, he may drive away their swine or loosen their teeth (K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, p. 99). In this last case the marking the face with chalk seems to be clearly a disguise to outwit the ghost.

M114 The purification of murderers, like that of warriors who have slain enemies, was probably intended to avert or appease the ghosts of the slain. Ancient Greek dread of the ghosts of the slain.

621 J. Owen Dorsey, “Omaha Sociology,” _Third Annual Report of the Bureau of Ethnology_ (Washington, 1884), p. 369.

622 Plato, Laws, ix. pp. 865 D-866 A; Demosthenes, _Contra Aristocr._ pp. 643 _sq._; Hesychius, _s.v._ ἀπενιαυτιαμὸς.

623 Euripides, _Iphig. in Taur._ 940 _sqq._; Pausanias, ii. 31. 8. We may compare the wanderings of the other matricide Alcmaeon, who could find no rest till he came to a new land on which the sun had not yet shone when he murdered his mother (Thucydides, ii. 102; Apollodorus, iii. 7. 5; Pausanias, viii. 24. 8).

624 Polybius, iv. 21.

M115 Taboos imposed on men who have partaken of human flesh.

625 Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” _Report of the U.S. National Museum for 1895_, pp. 440, 537 _sq._

626 Th. H. Ruys, “Bezoek an den Kannibalenstam van Noord Nieuw-Guinea,” _Tijdschrift van het koninklijk Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, xxiii. (1906) p. 328. Among these savages the genitals of a murdered man are eaten by an old woman, and the genitals of a murdered woman are eaten by an old man. What the object of this curious practice may be is not apparent. Perhaps the intention is to unsex and disarm the dangerous ghost. On the dread of ghosts, especially the ghosts of those who have died a violent death, see further _Psyche’s Task_, pp. 52 sqq.

M116 Hunters and fishers have to observe taboos and undergo rites of purification, which are probably dictated by a fear of the spirits of the animals or fish which they have killed or intended to kill.

627 Meantime I may refer the reader to _The Golden Bough_, Second Edition, vol. ii. pp. 389 _sqq._

M117 Taboos and ceremonies observed before catching whales. Taboos observed as a preparation for catching dugong and turtle. Taboos observed as a preparation for hunting and fishing. Taboos and ceremonies observed at the hatching and pairing of silkworms.

_ 628 Narrative of the Adventures and Sufferings of John R. Jewitt_ (Middletown, 1820), pp. 133, 136.

629 See above, pp. 160 _sq._

630 Baron d’Unienville, _Statistique de l’Île Maurice_ (Paris, 1838), iii. 271. Compare A. van Gennep, _Tabou et Totémisme à Madagascar_ (Paris, 1904), p. 253, who refers to Le Gentil, _Voyage dans les Mers de l’Inde_ (Paris, 1781), ii. 562.

631 U. Lisiansky, _Voyage Round the World_ (London, 1814), pp. 174, 209.

632 A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” _Journal of the Anthropological Institute_, xix. (1890) p. 397; _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 271.

633 A. C. Haddon, in _Journal of the Anthropological Institute_, xix. (1890) p. 467.

_ 634 Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 271 note.

635 R. E. Guise, “On the Tribes inhabiting the Mouth of the Wanigela River,” _Journal of the Anthropological Institute_, xxviii. (1899) p. 218. The account refers specially to Bulaa, which the author describes (pp. 205, 217) as “a marine village” and “the greatest fishing village in New Guinea.” Probably it is built out over the water. This would explain the allusion to the sanctified headman going ashore daily at sundown.

636 Captain F. R. Barton and Dr. Strong, in C. G. Seligmann’s _The Melanesians of British New Guinea_ (Cambridge, 1910), pp. 292, 293 _sq._

637 W. H. Furness, _The Island of Stone Money, Uap of the Carolines_ (Philadelphia and London, 1910), pp. 38 _sq._, 44 _sq._ Though the fisherman may have nothing to do with his wife and family, he is not wholly debarred from female society; for each of the men’s clubhouses has one young woman, or sometimes two young women, who have been captured from another district, and who cohabit promiscuously with all the men of the clubhouse. The name for one of these concubines is _mispil_. See W. H. Furness, _op. cit._ pp. 46 _sqq._ There is a similar practice of polyandry in the men’s clubhouses of the Pelew Islands. See J. Kubary, _Die socialen Einrichtungen der Pelauer_ (Berlin, 1885), pp. 50 _sqq._ Compare _Adonis, Attis, Osiris_, Second Edition, pp. 435 _sq._

638 J. S. Kubary, _Ethnographische Beiträge zur Kenntnis des Karolinen Archipels_ (Leyden, 1895), p. 127.

639 W. Crooke, _Popular Religion and Folk-lore of Northern India_ (Westminster, 1896), ii. 257. In Chota Nagpur and the Central Provinces of India the rearers of silk-worms “carefully watch over and protect the worms, and while the rearing is going on, live with great cleanliness and self-denial, abstaining from alcohol and all intercourse with women, and adhering very strictly to certain ceremonial observances. The business is a very precarious one, much depending on favourable weather” (_Indian Museum Notes, issued by the Trustees_, vol. i. No. 3 (Calcutta, 1890), p. 160).

M118 Taboos observed by fishermen in Uganda. Continence observed by Bangala fishermen and hunters.

640 The Rev. J. Roscoe in letters to me dated Mengo, Uganda, April 23 and June 6, 1903.

641 Rev. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 56.

642 Rev. J. H. Weeks, “Anthropological Notes on the Bangala of the Upper Congo,” _Journal of the Anthropological Institute_, xxxix. (1909) pp. 458, 459.

M119 Taboos observed by hunters in Nias.

643 J. W. Thomas, “De jacht op het eiland Nias,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvi. (1880) pp. 276 _sq._

M120 The practice of continence by fishers and hunters seems to be based on a notion that incontinence offends the fish and the animals.

644 J. Chalmers, _Pioneering in New Guinea_ (London, 1887), p. 186.

645 P. Reichard, _Deutsch-Ostafrika_ (Leipsic, 1892), p. 427.

646 See _The Magic Art and the Evolution of Kings_, vol. i. p. 123.

647 Mgr. Le Roy, “Les Pygmées,” _Missions Catholiques_, xxix. (1897) p. 269.

M121 Chastity observed by American Indians before hunting.

648 C. Lumholtz, _Unknown Mexico_, ii. 40 sq.

649 Father A. G. Morice, “Notes, Archaeological, Industrial, and Sociological on the Western Denés,” _Transactions of the Canadian Institute_, iv. (1892-93) pp. 107, 108.

650 M. C. Stevenson, “The Sia,” _Eleventh Annual Report of the Bureau of Ethnology_ (Washington, 1894), p. 118.

651 Fr. Boas, in _Tenth Report on the North-Western Tribes of Canada_, p. 47 (separate reprint from the _Report of the British Association for 1895_).

_ 652 Id._, in _Sixth Report on the North-Western Tribes of Canada_, p. 90 (separate reprint from the _Report of the British Association for 1890_).

653 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) p. 347.

654 J. Teit, _op. cit._ p. 348.

M122 Taboos observed by Hidatsa Indians at catching eagles.

655 Washington Matthews, _Ethnography and Philology of the Hidatsa Indians_ (Washington, 1877), pp. 58-60. Other Indian tribes also observe elaborate superstitious ceremonies in hunting eagles. See _Totemism and Exogamy_, iii. 182, 187 _sq._

M123 Miscellaneous examples of chastity practised from superstitious motives.

656 E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), p. 141.

657 P. Ch. Gilhodes, “La Culture matérielle des Katchins (Birmanie),” _Anthropos_, v. (1910) p. 622. Compare J. Anderson, _From Mandalay to Momien_ (London, 1876), p. 198, who observes that among the Kakhyens (Kachins) the brewing of beer “is regarded as a serious, almost sacred, task, the women, while engaged in it, having to live in almost vestal seclusion.”

658 J. G. Frazer, _Totemism and Exogamy_, ii. 410 _sq._, on Mr. A. C. Hollis’s authority.

659 M. Weiss, _Die Völker-Stämme im Norden Deutsch-Ostafrikas_ (Berlin, 1910), p. 396.

660 G. A. Wilken, “Bijdrage tot de Kennis der Alfoeren van het eiland Boeroe,” p. 30 (_Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxxvi.).

661 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 179.

662 G. H. von Langsdorff, _Reise um die Welt_ (Frankfort, 1812), i. 118 _sq._

663 G. H. von Langsdorff, _op. cit._ i. 117.

664 B. de Sahagun, _Histoire générale des choses de la Nouvelle Espagne_, traduite par D. Jourdanet et R. Simeon, p. 45.

M124 Miscellaneous examples of continence observed from superstitious motives. Continence observed by the Motu of New Guinea before and during a trading voyage. Continence observed by the Akamba and Akikuyu on a journey and other occasions.

665 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 148.

666 Dameon Grangeon, “Les Chams et leurs superstitions,” _Missions Catholiques_, xxviii. (1896) p. 70.

667 Father Lambert, “Mœurs et superstitions de la tribu Bélep,” _Missions Catholiques_, xii. (1880) p. 215; _id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 191 _sq._

668 R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907), p. 99.

669 Captain F. R. Barton, in C. G. Seligmann’s _The Melanesians of British New Guinea_ (Cambridge, 1910), pp. 100-102. The native words which I have translated respectively “skipper” and “mate” are _baditauna_ and _doritauna_. The exact meaning of the words is doubtful.

670 Quoted by Dr. George Turner, _Samoa_ (London, 1884), pp. 349 _sq._

671 J. M. Hildebrandt, “Ethnographische Notizen über Wakamba und ihre Nachbarn,” _Zeitschrift für Ethnologie_, x. (1878) p. 401.

672 H. R. Tate, “Further Notes on the Kikuyu Tribe of British East Africa,” _Journal of the Anthropological Institute_, xxxiv. (1904) pp. 260 _sq._ At the festivals sheep and goats are sacrificed to God (_Ngai_), and the people feast on the roast flesh.

M125 The taboos observed by hunters and fishers are often continued and even increased in stringency after the game has been killed and the fish caught. The motive for this conduct can only be superstitious. M126 Taboos observed by the Bering Strait Esquimaux after catching whales or salmon.

673 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1899) pp. 438, 440.

M127 Taboos observed by the Bering Strait Esquimaux and the Aleuts of Alaska out of regard for the animals they have killed.

674 E. W. Nelson, _op. cit._ p. 440, compare pp. 380 _sq._ The bladder festival of these Esquimaux will be described in a later part of this work.

675 I. Petroff, _Report on the Population, Industries, and Resources of Alaska_ (preface dated August 7, 1882), pp. 154 _sq._

676 W. H. Dall, _Alaska and its Resources_ (London, 1870), p. 404.

M128 Taboos observed by the central Esquimaux after killing sea-beasts. The sea-mammals may not be brought into contact with reindeer. M129 Even among the sea-beasts themselves there are rules of mutual avoidance which the central Esquimaux must observe.

677 Fr. Boas, “The Central Eskimo,” _Sixth Annual Report of the Bureau of Ethnology_ (Washington, 1888), pp. 584 _sq._, 595; _id._ “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. part i. (1901) pp. 121-124. See also _id._ “Die Sagen der Baffin-land Eskimo,” _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte_ (1885), pp. 162 _sq._; _id._, in _Proceedings and Transactions of the Royal Society of Canada_, v. (Montreal, 1888) section ii. pp. 35 _sq._; C. F. Hall, _Life with the Esquimaux_ (London, 1864), ii. 321 _sq._; _id._, _Narrative of the Second Arctic Expedition made by Charles F. Hall_, edited by Professor J. E. Nourse (Washington, 1879), pp. 191 _sq._

M130 Native explanation of these Esquimau taboos. M131 The object of the taboos observed after killing sea-beasts is to prevent the souls of the slain animals from contracting certain attachments, which would hurt not only them, but also the great goddess Sedna, in whose house the disembodied souls of the sea-beasts reside. M132 The souls of the sea-beasts have a great aversion to the dark colour of death and to the vapour that arises from flowing blood, and they avoid persons who are affected by these things. M133 The transgresser of a taboo must announce his transgression, in order that other people may shun him. M134 Hence the central Esquimaux have come to think that sin can be atoned for by confession.

678 That is, the wizard or sorcerer.

M135 The transgression of taboos affects the soul of the transgressor, becoming attached to it and making him sick. If the attachment is not removed by the wizard, the man will die.

679 That is, the wizard or sorcerer.

M136 The Esquimaux try to keep the sea-beasts free from contaminating influences, especially from contact with corpses and with women who have recently been brought to bed.

680 Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. pt. i. (1901) pp. 119-121, 124-126. In quoting these passages I have changed the spelling of a few words in accordance with English orthography.

M137 In the system of taboos of the central Esquimaux we see animism passing into religion; morality is coming to rest on a supernatural basis, namely the will of the goddess Sedna. In this evolution of religion the practice of confession has played a part. It seems to have been regarded as a spiritual purge or emetic, by which sin, conceived as a sort of morbid substance, was expelled from the body of the sinner.

681 Le P. P. Cayzac, “La Religion des Kikuyu,” _Anthropos_, v. (1905) p. 311.

682 Le P. P. Cayzac, _loc. cit._ The nature of the “ignoble ceremony” of transferring sin to a he-goat is not mentioned by the missionary. It can hardly have been the simple Jewish one of laying hands on the animal’s head.

M138 Hence the confession of sins is employed as a sort of medicine for the recovery of the sick. Similarly the confession of sins is sometimes resorted to by women in hard labour as a means of accelerating their delivery. In these cases confession is a magical ceremony designed to relieve the sinner.

683 D. W. Harmon, in Rev. Jedidiah Morse’s _Report to the Secretary of War of the United States on Indian Affairs_ (New-haven, 1822), p. 345. The Carriers are an Indian tribe of North-West America who call themselves _Ta-cul-lies_, “a people who go upon water” (_ibid._ p. 343).

684 Francis C. Nicholas, “The Aborigines of Santa Maria, Colombia,” _American Anthropologist_, N.S. iii. (1901) pp. 639-641.

685 A. de Herrera, _The General History of the Vast Continent and Islands of America_, translated by Capt. J. Stevens (London, 1725-26), iv. 148. The confession of sins appears to have held an important place in the native religion of the American Indians,

## particularly the Mexicans and Peruvians. There is no sufficient

reason to suppose that they learned the practice from Catholic priests. For more evidence of the custom among the aborigines of America see L. H. Morgan, _League of the Iroquois_ (Rochester, U.S. America, 1851), pp. 170 _sq._, 187 _sq._; B. de Sahagun, _Histoire générale des choses de la Nouvelle Espagne_, bk. i. ch. 12, bk. vi. ch. 7, pp. 22-27, 339-344 (Jourdanet and Simeon’s French translation); A. de Herrera, _op. cit._ iv. 173, 190; Diego de Landa, _Relation des choses de Yucatan_ (Paris, 1864), pp. 154 _sqq._; Brasseur de Bourbourg, _Histoire des nations civilisées du Mexique et de l’Amérique Centrale_, ii. 114 _sq._, 567, iii. 567-569; P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima, 1621), pp. 18, 28 _sq._

686 As to this means of hastening the delivery see _Totemism and Exogamy_, iv. 248 _sqq._ The intention of the exchange of clothes at childbirth between husband and wife seems to be to relieve the woman by transferring the travail pangs to the man.

687 G. Ferrand, _Les Musulmans à Madagascar_, Deuxième Partie (Paris, 1893), pp. 20 _sq._

688 H. Oldenberg, _Die Religion des Veda_ (Berlin, 1894), pp. 319 _sq._

_ 689 Satapatha Brahmana_, translated by J. Eggeling, pt. i. p. 397 (_Sacred Books of the East_, vol. xii.).

M139 Thus the confession of sins is at first rather a bodily than a moral purgation, resembling the ceremonies of washing, fumigation, and so on, which are observed by many primitive peoples for the removal of sin. M140 It is possible that some savage taboos may still lurk, under various disguises, in the morality of civilised peoples.

690 The similarity of some of the Mosaic laws to savage customs has struck most Europeans who have acquired an intimate knowledge of the savage and his ways. They have often explained the coincidences as due to a primitive revelation or to the dispersion of the Jews into all parts of the earth. Some examples of these coincidences were cited in my article “Taboo,” _Encyclopaedia Britannica_,9 xxiii. 17. The subject has since been handled, with consummate ability and learning, by my lamented friend W. Robertson Smith in his _Religion of the Semites_ (New Edition, London, 1894). In _Psyche’s Task_ I have illustrated by examples the influence of superstition on the growth of morality.

M141 Ceremonies observed by the Kayans after killing a panther. Ceremonies of purification observed by African hunters after killing dangerous beasts. Ceremonies observed by Lapp hunters after killing a bear.

691 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 106 _sq._

692 J. Adair, _History of the American Indians_, p. 118.

693 C. J. Andersson, _Lake Ngami_, p. 224.

694 L. Alberti, _De Kaffers aan de Zuidkust van Afrika_ (Amsterdam, 1810), pp. 158 _sq._ Compare H. Lichtenstein, _Reisen im südlichen Africa_ (Berlin, 1811-12), i. 419. These accounts were written about a century ago. The custom may since have become obsolete. A similar remark applies to other customs described in this and the following paragraph.

695 P. Kolbe, _Present State of the Cape of Good Hope_, I.2 (London, 1738) pp. 251-255. The reason alleged for the custom is to allow the slayer to recruit his strength. But the reason is clearly inadequate as an explanation of this and similar practices.

696 J. Scheffer, _Lapponia_ (Frankfort, 1673), pp. 234-243; C. Leemius, _De Lapponibus Finmarchiae eorumque lingua, vita et religione pristina commentatio_ (Copenhagen, 1767), pp. 502 _sq._; E. J. Jessen, _De Finnorum Lapponumque Nouvegicorum religione pagana tractatus singularis_, pp. 64 _sq._ (bound up with Leemius’s work).

M142 Expiatory ceremonies performed for the slaughter of serpents.

697 S. Kay, _Travels and Researches in Caffraria_ (London, 1833), pp. 341 _sq._

698 J. Duncan, _Travels in Western Africa_ (London, 1847), i. 195 _sq._; F. E. Forbes, _Dahomey and the Dahomans_ (London, 1851), i. 107; P. Bouche, _La Côte des Esclaves_ (Paris, 1885), p. 397; A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, pp. 58 _sq._

_ 699 Indian Antiquary_, xxi. (1892) p. 224. Many of the above examples of expiation exacted for the slaughter of animals have already been cited by me in a note on Pausanias, ii. 7. 7, where I suggested that the legendary purification of Apollo for the slaughter of the python at Delphi (Plutarch, _Quaest. Graec._, 12; _id._, _De defectu oraculorum_, 15; Aelian, _Var. Hist._ iii. 1) may be a reminiscence of a custom of this sort.

M143 All such expiatory rites are based on the respect which the savage feels for the souls of animals.

700 Le R. P. Cadière, “Croyances et dictons populaires de la Vallée du Nguôn-son, Province de Quang-binh (Annam),” _Bulletin de l’École Française d’Extrême Orient_, i. (1901) pp. 183 _sq._

M144 Taboos of holiness agree with taboos of pollution, because in the savage mind the ideas of holiness and pollution are not yet differentiated.

701 On the nature of taboo see my article “Taboo” in the _Encyclopaedia Britannica_, 9th edition, vol. xxiii. (1888) pp. 15 _sqq._; W. Robertson Smith, _Religion of the Semites_2 (London, 1894), pp. 148 _sqq._, 446 _sqq._ Some languages have retained a word for that general idea which includes under it the notions which we now distinguish as sanctity and pollution. The word in Latin is _sacer_, in Greek, ἅγιος. In Polynesian it is _tabu_ (Tongan), _tapu_ (Samoan, Tahitian, Marquesan, Maori, etc.), or _kapu_ (Hawaiian). See E. Tregear, _Maori-Polynesian Comparative Dictionary_ (Wellington, N.Z., 1891), _s.v._ _tapu_. In Dacotan the word is _wakan_, which in Riggs’s _Dakota-English Dictionary_ (_Contributions to North American Ethnology_, vol. vii., Washington, 1890, pp. 507 _sq._) is defined as “_spiritual_, _sacred_, _consecrated_; _wonderful_, _incomprehensible_; said also of women at the menstrual period.” Another writer in the same dictionary defines _wakan_ more fully as follows: “_Mysterious_; _incomprehensible_; _in a peculiar state, which, from not being understood, it is dangerous to meddle with_; hence the application of this word to women at the _menstrual period_, and from hence, too, arises the feeling among the wilder Indians, that if the Bible, the church, the missionary, etc., are ‘wakan,’ they are to be _avoided_, or _shunned_, not as being _bad_ or _dangerous_, but as wakan. The word seems to be the only one suitable for _holy_, _sacred_, etc., but the common acceptation of it, given above, makes it quite misleading to the _heathen_.” On the notion designated by _wakan_, see also G. H. Pond, “Dakota Superstitions,” _Collections of the Minnesota Historical Society for the year 1867_ (Saint Paul, 1867), p. 33; J. Owen Dorsey, in _Eleventh Annual Report of the Bureau of Ethnology_ (Washington, 1894), pp. 366 _sq._ It is characteristic of the equivocal notion denoted by these terms that, whereas the condition of women in childbed is commonly regarded by the savage as what we should call unclean, among the Herero the same condition is described as holy; for some time after the birth of her child, the woman is secluded in a hut made specially for her, and every morning the milk of all the cows is brought to her that she may consecrate it by touching it with her mouth. See H. Schinz, _Deutsch-Südwest-Afrika_, p. 167. Again, whereas a girl at puberty is commonly secluded as dangerous, among the Warundi of eastern Africa she is led by her grandmother all over the house and obliged to touch everything (O. Baumann, _Durch Massailand sur Nilquelle_ (Berlin, 1894), p. 221), as if her touch imparted a blessing instead of a curse.

M145 Kings may not be touched. The use of iron forbidden to kings and priests. Use of iron forbidden at circumcision, childbirth, and so forth. Use of iron forbidden at certain times and places among the Esquimaux. Use of iron forbidden on certain occasions among the Highlanders of Scotland. Iron not used in building sacred edifices.

702 Plutarch, _Agis_, 19.

703 W. Ellis, _Polynesian Researches_,2 iii. 102.

704 E. Aymonier, _Le Cambodge_, ii. (Paris, 1901) p. 25.

705 J. Moura, _Le Royaume du Cambodge_ (Paris, 1883), i. 226.

706 Ch. Dallet, _Histoire de l’Église de Corée_ (Paris, 1874), i. pp. xxiv. _sq._; W. E. Griffis, _Corea, the Hermit Nation_ (London, 1882), p. 219. These customs are now obsolete (G. N. Curzon, _Problems of the Far East_ (Westminster, 1896), pp. 154 _sq._ note).

707 Macrobius, _Sat._ v. 19. 13; Servius on Virgil, _Aen._ i. 448; Joannes Lydus, _De mensibus_, i. 31. We have already seen (p. 16) that the hair of the Flamen Dialis might only be cut with a bronze knife. The Greeks attributed a certain cleansing virtue to bronze; hence they employed it in expiatory rites, at eclipses, etc. See the Scholiast on Theocritus, ii. 36.

_ 708 Acta Fratrum Arvalium_, ed. G. Henzen (Berlin, 1874), pp. 128-135; J. Marquardt, _Römische Staatsverwaltung_, iii.2 (_Das Sacralwesen_) pp. 459 _sq._

709 Plutarch, _Praecepta gerendae reipublicae_, xxvi. 7. Plutarch here mentions that gold was also excluded from some temples. At first sight this is surprising, for in general neither the gods nor their ministers have displayed any marked aversion to gold. But a little enquiry suffices to clear up the mystery and set the scruple in its proper light. From a Greek inscription discovered some years ago we learn that no person might enter the sanctuary of the Mistress at Lycosura wearing golden trinkets, unless for the purpose of dedicating them to the goddess; and if any one did enter the holy place with such ornaments on his body but no such pious intention in his mind, the trinkets were forfeited to the use of religion. See Ἐφημερὶς ἀρχαιολογική (Athens, 1898), col. 249; Dittenberger, _Sylloge inscriptionum Graecarum_,2 No. 939. The similar rule, that in the procession at the mysteries of Andania no woman might wear golden ornaments (Dittenberger, _op. cit._ No. 653), was probably subject to a similar exception and enforced by a similar penalty. Once more, if the maidens who served Athena on the Acropolis at Athens put on gold ornaments, the ornaments became sacred, in other words, the property of the goddess (Harpocration, _s.v._ ἀρρηφορεῖν, vol. i. p. 59, ed. Dindorf). Thus it appears that the pious scruple about gold was concerned rather with its exit from, than with its entrance into, the sacred edifice. At the sacrifice to the Sun in ancient Egypt worshippers were forbidden to wear golden trinkets and to give hay to an ass (Plutarch, _Isis et Osiris_, 30)—a singular combination of religious precepts. In India gold and silver are common totems, and members of such clans are forbidden to wear gold and silver trinkets respectively. See _Totemism and Exogamy_, iv. 24.

710 Callimachus, referred to by the Old Scholiast on Ovid, _Ibis_. See _Callimachea_, ed. O. Schneider, ii. p. 282, Frag. 100a E.; Chr. A. Lobeck, _Aglaophamus_, p. 686.

711 Plutarch, _Aristides_, 21. This passage was pointed out to me by my friend Mr. W. Wyse.

712 Theophilus Hahn, _Tsuni-Goam, the Supreme Being of the Khoi-Khoi_ (London, 1881), p. 22.

713 Dr. P. H. Brincker, “Charakter, Sitten und Gebräuche speciell der Bantu Deutsch-Südwestafrikas,” _Mittheilungen des Seminars für orientalische Sprachen zu Berlin_, iii. (1900) Dritte Abtheilung, p. 80.

714 A. van Gennep, _Tabou et totémisme à Madagascar_ (Paris, 1904), p. 38.

715 W. H. Furness, _The Island of Stone Money, Uap of the Carolines_ (Philadelphia and London, 1910), p. 151.

716 J. G. Bourke, _The Snake Dance of the Moquis of Arizona_ (New York, 1891), pp. 178 _sq._

717 G. B. Grinnell, _Pawnee Hero Stories and Folk-tales_ (New York, 1889), p. 253.

718 See above, pp. 205 _sq._

719 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, Part I. (Washington, 1899) p. 392.

720 E. W. Nelson, _op. cit._ p. 383.

721 Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. Part I. (1901) p. 149.

722 C. F. Gordon Cumming, _In the Hebrides_ (ed. 1883), p. 195.

723 James Logan, _The Scottish Gael_ (ed. Alex. Stewart), ii. 68 _sq._

724 J. G. Campbell, _Witchcraft and Second Sight in the Highlands and Islands of Scotland_ (Glasgow, 1902), pp. 262, 298, 299.

725 R. C. Maclagan, M.D., “Notes on Folklore Objects from Argyleshire,” _Folk-lore_, vi. (1895) p. 157; J. G. Campbell, _Superstitions of the Highlands and Islands of Scotland_ (Glasgow, 1900), pp. 263-266. The shoulder-blades of sheep have been used in divination by many peoples, for example by the Corsicans, South Slavs, Tartars, Kirghiz, Calmucks, Chukchees, and Lolos, as well as by the Scotch. See J. Brand, _Popular Antiquities_, iii. 339 _sq._ (Bohn’s ed.); Sir John Lubbock (Lord Avebury), _Origin of Civilisation_,4 pp. 237 _sq._; Ch. Rogers, _Social Life in Scotland_, iii. 224; Camden, _Britannia_, translated by E. Gibson (London, 1695), col. 1046; M. MacPhail, “Traditions, Customs, and Superstitions of the Lewis,” _Folk-lore_, vi. (1895) p. 167; J. G. Dalyell, _Darker Superstitions of Scotland_, pp. 515 _sqq._; F. Gregorovius, _Corsica_, (London, 1855), p. 187; F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_, pp. 166-170; M. E. Durham, _High Albania_ (London, 1909), pp. 104 _sqq._; E. Doutté, _Magie et religion dans l’Afrique du Nord_ (Algiers, 1908), p. 371; W. Radloff, _Proben der Volksliteratur der türkischen Stämme Süd-Sibiriens_, iii. 115, note 1, compare p. 132; J. Grimm, _Deutsche Mythologie_,4 ii. 932; W. W. Rockhill, _The Land of the Lamas_ (London, 1891), pp. 176, 341-344; P. S. Pallas, _Reise durch verschiedene Provinzen des russischen Reichs_, i. 393; J. G. Georgi, _Beschreibung aller Nationen des russischen Reichs_, p. 223; T. de Pauly, _Description ethnographique des peuples de la Russie, peuples de la Sibérie orientale_ (St. Petersburg, 1862), p. 7; Krahmer, “Der Anadyr-Bezirk nach A. W. Olssufjew,” _Petermann’s Mittheilungen_, xlv. (1899) pp. 230 _sq._; W. Bogoras, “The Chuckchee Religion,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. vii.

## part ii. (Leyden and New York) pp. 487 _sqq._; Crabouillet, “Les

Lolos,” _Missions Catholiques_, v. (1873) p. 72; W. G. Aston, _Shinto_, p. 339; R. Andree, “Scapulimantia,” in _Boas Anniversary Volume_ (New York, 1906), pp. 143-165.

726 C. F. Gordon Cumming, _In the Hebrides_, p. 226; E. J. Guthrie, _Old Scottish Customs_ (London and Glasgow, 1885), p. 223.

727 1 Kings vi. 7; Exodus xx. 25.

728 Dionysius Halicarnasensis, _Antiquit. Roman._ iii. 45, v. 24; Plutarch, _Numa_, 9; Pliny, _Nat. Hist._ xxxvi. 100.

_ 729 Acta Fratrum Arvalium_, ed. G. Henzen, p. 132; _Corpus Inscriptionum Latinarum_, i. No. 603.

730 Pliny, _Nat. Hist._ xxxvi. 100.

_ 731 Indian Antiquary_, x. (1881) p. 364.

M146 Everything new excites the awe and fear of the savage.

732 Prof. W. Ridgeway ingeniously suggests that the magical virtue of iron may be based on an observation of its magnetic power, which would lead savages to imagine that it was possessed of a spirit. See _Report of the British Association for 1903_, p. 816.

733 Frank Hatton, _North Borneo_ (1886), p. 233.

734 A. E. Pratt, “Two Journeys to Ta-tsien-lu on the eastern Borders of Tibet,” _Proceedings of the R. Geographical Society_, xiii. (1891) p. 341.

735 W. Svoboda, “Die Bewohner des Nikobaren-Archipels,” _Internationales Archiv für Ethnographie_, vi. (1893) p. 13.

_ 736 The Captivity of Hans Stade of Hesse, in __A.D.__ 1547-1555_, translated by A. Tootal (London, 1874), pp. 85 _sq._

737 E. H. Fraser, “The Fish-skin Tartars,” _Journal of the China Branch of the R. Asiatic Society for the Year 1891-92_, N.S. xxvi. p. 15.

738 Fr. Kreutzwald und H. Neus, _Mythische und magische Lieder der Ehsten_ (St. Petersburg, 1854), p. 113.

739 Alexand. Guagninus, “De ducatu Samogitiae,” in _Respublica sive status regni Poloniae, Lituaniae, Prussiae, Livoniae_, etc. (Elzevir, 1627) p. 276; Johan. Lasicius, “De diis Samogitarum caeterorumque Sarmatum,” in _Respublica_, etc. (_ut supra_), p. 294 (p. 84, ed. W. Mannhardt, in _Magazin herausgegeben von der Lettisch—Literärischen Gesellschaft_, vol. xiv.).

740 L. von Ende, “Die Baduwis von Java,” _Mittheilungen der anthropologischen Gesellschaft in Wien_, xix. (1889) p. 10.

M147 The dislike of spirits to iron allows men to use the metal as a weapon against them. Iron used as a charm against fairies in the Highlands of Scotland. Iron used as a protective charm by Scotch fishermen and others. Iron used as a protective charm against devils and ghosts in India, Annam. Africa, and Scotland.

741 J. G. Campbell, _Superstitions of the Highlands and Islands of Scotland_ (Glasgow, 1900), pp. 46 _sq._

742 E. J. Guthrie, _Old Scottish Customs_, p. 149; Ch. Rogers, _Social Life in Scotland_ (Edinburgh, 1884-1886), iii. 218.

743 J. Macdonald, _Religion and Myth_, p. 91.

744 W. Gregor, _Folk-lore of the North-East of Scotland_ (London, 1881), p. 201. The fishermen think that if the word “pig,” “sow,” or “swine” be uttered while the lines are being baited, the line will certainly be lost.

745 A. Leared, _Morocco and the Moors_ (London, 1876), p. 273.

746 Wickremasinghe, in _Am Urquell_, v. (1894) p. 7.

747 G. F. D’Penha, “Superstitions and Customs in Salsette,” _Indian Antiquary_, xxviii. (1899) p. 114.

748 W. Crooke, _Tribes and Castes of the North-Western Provinces and Oudh_, iii. 431.

749 F. Jagor, “Bericht über verschiedene Volksstämme in Vorderindien,” _Zeitschrift für Ethnologie_, xxvi. (1894) p. 70.

750 E. Thurston, _Ethnographic Notes in Southern India_ (Madras, 1906), p. 341.

751 E. M. Gordon, _Indian Folk Tales_ (London, 1908), p. 31.

752 L. R. P. Cadière, “Coutumes populaires de la vallée du Nguôn-So’n,” _Bulletin de l’École Française d’Extrême-Orient_, ii. (1902) pp. 354 _sq._

753 Baudin, “Le Fétichisme,” _Missions Catholiques_, xvi. (1884) p. 249; A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_, p. 113.

_ 754 Il Fetha Nagast o legislazione dei re, codice ecclesiastico e civile di Abissinia_, tradotto e annotato da Ignazio Guidi (Rome, 1899), p. 140.

755 The reader may observe how closely the taboos laid upon mourners resemble those laid upon kings. From what has gone before, the reason of the resemblance is obvious.

_ 756 Panjab Notes and Queries_, iii. p. 61, § 282.

757 G. F. D’Penha, “Superstitions and Customs in Salsette,” _Indian Antiquary_, xxviii. (1899) p. 115.

758 W. Gregor, _Folk-lore of the North-East of Scotland_, p. 206.

759 This is expressly said in _Panjab Notes and Queries_, iii. p. 202, § 846. On iron as a protective charm see also F. Liebrecht, _Gervasius von Tilbury_, pp. 99 _sqq._; _id._, _Zur Volkskunde_, p. 311; L. Strackerjan, _Aberglaube und Sagen aus dem Herzogthum Oldenburg_, i. pp. 354 _sq._ § 233; A. Wuttke, _Der deutsche Volksaberglaube_,2 § 414 _sq._; E. B. Tylor, _Primitive Culture_,2 i. 140; W. Mannhardt, _Baumkultus_, p. 132 note. Many peoples, especially in Africa, regard the smith’s craft with awe or fear as something uncanny and savouring of magic. Hence smiths are sometimes held in high honour, sometimes looked down upon with great contempt. These feelings probably spring in large measure from the superstitions which cluster round iron. See R. Andree, _Ethnographische Parallelen und Vergleiche_, pp. 153-159; G. McCall Theal, _Records of South-Eastern Africa_, vii. 447; O. Lenz, _Skizzen aus West-Afrika_ (Berlin, 1878), p. 184; A. Bastian, _Die deutsche Expedition an der Loango-Küste_, ii. 217; M. Merkel, _Die Masai_ (Berlin, 1904), pp. 110 _sq._; A. C. Hollis, _The Masai_ (Oxford, 1905), pp. 330 _sq._; _id._, _The Nandi_ (Oxford, 1909), pp. 36 _sq._; J. Spieth, _Die Ewe-Stämme_ (Berlin, 1906), p. 776; E. Doutté, _Magie et religion dans l’Afrique du Nord_, pp. 40 _sqq._; Ph. Paulitschke, _Ethnographie Nordost-Afrikas, die geistige Cultur der Danâkil, Galla und Somâl_ (Berlin, 1896), p. 30; _id._, _Ethnographie Nordost-Afrikas, die materielle Cultur der Danâkil, Galla und Somâl_ (Berlin, 1893), p. 202; Th. Levebvre, _Voyage en Abyssinie_, i. p. lxi.; A. Cecchi, _Da Zeila alle frontiere del Caffa_, i. (Rome, 1886) p. 45; M. Parkyns, _Life in Abyssinia_2 (London, 1868), pp. 300 _sq._; J. T. Bent, _Sacred City of the Ethiopians_ (London, 1893), p. 212; G. Rohlf, “Reise durch Nord-Afrika,” _Petermann’s Mittheilungen, Ergänzungsheft_, No. 25 (Gotha, 1868), pp. 30, 54; G. Nachtigal, “Die Tibbu,” _Zeitschrift für Erdkunde zu Berlin_, v. (1870) pp. 312 _sq._; _id._, _Sahara und Sudan_, i. 443 _sq._, ii. 145, 178, 371, iii. 189, 234 _sq._ The Kayans of Borneo think that a smith is inspired by a special spirit, the smith’s spirit, and that without this inspiration he could do no good work. See A. W. Nieuwenhuis, _Quer durch Borneo_, ii. 198.

M148 The use of sharp-edged weapons is sometimes forbidden lest they should wound spirits. Sharp-edged weapons removed from a room where there is a lying-in woman.

760 A. Bastian, _Die Völker des östlichen Asien_, i. (Leipsic, 1866) p. 136.

761 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1899) p. 312. Compare _ibid._ pp. 315, 364; W. H. Dall, _Alaska and its Resources_, p. 146; _id._, in _American Naturalist_, xii. 7; _id._, in _The Yukon Territory_ (London, 1898), p. 146.

762 See above, p. 205.

763 A. Woldt, _Captain Jacobsen’s Reise an der Nordwestküste Americas 1881-1883_ (Leipsic, 1884), p. 243.

764 W. Schmidt, _Das Jahr und seine Tage in Meinung und Brauch der Romänen Siebenbürgens_ (Hermannstadt, 1866), p. 40; E. Gerard, _The Land beyond the Forest_, i. 312.

765 J. H. Gray, _China_ (London, 1878), i. 288.

766 Jo. Meletius (Maeletius, Menecius), “De religione et sacrificiis veterum Borussorum,” in _De Russorum Muscovitarum et Tartarorum religione, sacrificiis, nuptiarum, funerum ritu_ (Spires, 1582), p. 263; _id._, reprinted in _Scriptores rerum Livonicarum_, vol. ii. (Riga and Leipsic, 1848) pp. 391 _sq._, and in _Mitteilungen der Litterarischen Gesellschaft Masovia_, viii. (Lötzen, 1902) pp. 194 _sq._ Compare Chr. Hartknoch, _Alt und neues Preussen_ (Frankfort and Leipsic, 1684), pp. 187 _sq._

767 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_, p. 136.

768 Tettau und Temme, _Die Volkssagen Ostpreussens, Litthauens und Westpreussens_, p. 285; J. Grimm, _Deutsche Mythologie_,4 iii. 454, compare pp. 441, 469; J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, p. 198, § 1387.

769 Franz Vormann, “Zur Psychologie, Soziologie und Geschichte der Monumbo-Papua, Deutsch-Neuginea,” _Anthropos_, v. (1910) p. 410.

770 A. W. Nieuwenhuis, _In Centraal Borneo_ (Leyden, 1900), i. 61; _id._, _Quer durch Borneo_, i. 69.

771 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin, 1894), p. 184.

772 J. J. M. de Groot, _The Religious System of China_, iii. 1045 (Leyden, 1897).

M149 Raw meat tabooed because the life or spirit is in the blood.

773 Plutarch, _Quaest. Rom._ 110; Aulus Gellius, x. 15. 12. See above, p. 13.

_ 774 Grihya-Sutras_, translated by H. Oldenberg, part i. pp. 81, 141 (_Sacred Books of the East_, vol. xxix.).

775 J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 53.

776 J. Kubary, _Die socialen Einrichtungen der Pelauer_ (Berlin, 1885), pp. 126 _sq._

777 F. J. Wiedemann, _Aus dem inneren und äussern Leben der Ehsten_ (St. Petersburg, 1876), pp. 448, 478.

778 James Adair, _History of the American Indians_ (London, 1775), pp. 134, 117. The Indians described by Adair are the Creek, Cherokee, and other tribes in the south-east of the United States.

779 A. G. Morice, “The Western Dénés, their Manners and Customs,” _Proceedings of the Canadian Institute_, Third Series, vii. (1888-89) p. 164.

780 E. Petitot, _Monographie des Dènè-Dindjié_ (Paris, 1876), p. 76.

781 Schlömann, “Die Malepa in Transvaal,” _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte_, 1894, p. (67).

782 Leviticus xvii. 10-14. The Hebrew word (נפש) translated “life” in the English version of verse 11 means also “soul” (marginal note in the Revised Version). Compare Deuteronomy xii. 23-25.

783 Servius on Virgil, _Aen._ v. 79; compare _id._ on _Aen._ iii. 67.

784 J. Wellhausen, _Reste arabischen Heidentumes_ (Berlin, 1887), p. 217.

785 J. J. M. de Groot, _Religious System of China_, iv. 80-82.

786 A. Goudswaard, _De Papoewa’s van de Geelvinksbaai_ (Schiedam, 1863), p. 77.

M150 Royal blood may not be spilt on the ground; hence kings and princes are put to death by methods which do not involve bloodshed.

787 Hamilton’s “Account of the East Indies,” in Pinkerton’s _Voyages and Travels_, viii. 469. Compare W. Robertson Smith, _Religion of the Semites_,2 i. 369, note 1.

788 De la Loubere, _Du royaume de Siam_ (Amsterdam, 1691), i. 317.

789 Pallegoix, _Description du royaume Thai ou Siam_, i. 271, 365 _sq._

790 Marco Polo, translated by Col. H. Yule (Second Edition, 1875), i. 335.

791 Col. H. Yule on Marco Polo, _l.c._

792 A. Fytche, _Burma, Past and Present_ (London, 1878), i. 217 note. Compare _Indian Antiquary_, xxix. (1900) p. 199.

_ 793 Indian Antiquary_, xx. (1891) p. 49.

794 Baron’s “Description of the Kingdom of Tonqueen,” in Pinkerton’s _Voyages and Travels_, ix. 691.

795 T. E. Bowdich, _Mission from Cape Coast Castle to Ashantee_ (London, 1873), p. 207.

796 A. B. Ellis, _Ewe-speaking Peoples of the Slave Coast_, p. 224, compare p. 89.

797 O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 313.

798 J. Sibree, _Madagascar and its People_, p. 430.

799 J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 50.

800 C. T. Wilson and R. W. Felkin, _Uganda and the Egyptian Soudan_ (London, 1882), i. 200.

801 J. Roscoe, _op. cit._ p. 67. There is an Arab legend of a king who was slain by opening the veins of his arms and letting the blood drain into a bowl; not a drop might fall on the ground, otherwise there would be blood revenge for it. Robertson Smith conjectured that the legend was based on an old form of sacrifice regularly applied to captive chiefs (_Religion of the Semites_,2 p. 369 note, compare p. 418 note).

802 Rev. E. Gottschling, “The Bawenda,” _Journal of the Anthropological Institute_, xxxv. (1905) p. 366.

M151 Reluctance to shed any human blood on the ground. Reluctance to allow human blood to fall on the ground.

803 Marco Polo, i. 399, Yule’s translation, Second Edition.

804 Sir Walter Scott, note 2 to _Peveril of the Peak_, ch. v.

805 Charlotte Latham, “Some West Sussex Superstitions,” _Folk-lore Record_, i. (1878) p. 17.

_ 806 Native Tribes of South Australia_, p. 230; E. J. Eyre, _Journals of Expeditions of Discovery into Central Australia_, ii. 335; R. Brough Smyth, _Aborigines of Victoria_, i. 75 note.

807 D. Collins, _Account of the English Colony of New South Wales_ (London, 1798), p. 580.

_ 808 Native Tribes of South Australia_, pp. 224 _sq._; G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_ (London, 1847), i. 110 _sq._

_ 809 The Magic Art and the Evolution of Kings_, vol. i. p. 256.

810 Edmund Spenser, _View of the State of Ireland_, p. 101 (reprinted in H. Morley’s _Ireland under Elizabeth and James the First_, London, 1890).

811 “Futuna, or Horne Island and its People,” _Journal of the Polynesian Society_, vol. i. No. 1 (April 1892), p. 43.

812 Max Radiguet, _Les Derniers Sauvages_ (Paris, 1882), p. 175.

813 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_, p. 53.

814 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 795.

815 Miss Mary H. Kingsley, _Travels in West Africa_, pp. 440, 447.

816 A. Kropf, “Die religiösen Anschauungen der Kaffern,” _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte_, 1888, p. (46).

817 R. H. Nassau, _Fetichism in West Africa_ (London, 1904), p. 83.

818 Le R. P. Guis, “Les _Nepu_ ou Sorciers,” _Missions Catholiques_, xxxvi. (1904) p. 370. See also _The Magic Art and the Evolution of Kings_, vol. i. p. 205.

819 A. van Gennep, _Tabou et totémisme à Madagascar_, p. 338, quoting J. Sibree, “Remarkable Ceremonial at the Decease and Burial of a Betsileo Prince,” _Antananarivo Annual_, No. xxii. (1898) pp. 195 _sq._

820 Brun-Rollet, _Le Nil Blanc et le Soudan_ (Paris, 1855), pp. 239 _sq._

M152 Unwillingness to shed the blood of animals.

821 Dudley Kidd, _The Essential Kafir_, p. 169.

822 Lieut. Emery, in _Journal of the R. Geographical Society_, iii. 282.

823 Ch. Andersson, _Lake Ngami_ (London, 1856), p. 224.

824 Ch. New, _Life, Wanderings, and Labours in Eastern Africa_, p. 124; Francis Galton, “Domestication of Animals,” _Transactions of the Ethnological Society of London_, N.S., iii. (1865) p. 135. On the original sanctity of domestic animals see, above all, W. Robertson Smith, _The Religion of the Semites_,2 pp. 280 _sqq._, 295 _sqq._

825 J. Spieth, _Die Ewe-Stämme_, p. 796.

826 L. Linton Palmer, “A Visit to Easter Island,” _Journal of the R. Geographical Society_, xl. (1870) p. 171.

827 R. H. Codrington, _The Melanesians_, p. 129.

828 Strabo, xv. 1. 54, p. 710.

M153 Anything on which a Maori chief’s blood falls becomes sacred to him.

829 R. Taylor, _Te Ika a Maui, or New Zealand and its Inhabitants_,2 pp. 194 _sq._

M154 The prohibition to pass under a trellised vine is probably based on the idea that the juice of the grape is the blood or spirit of the vine. This notion is confirmed by the intoxicating or inspiring effect of wine.

830 Plutarch, _Quaest. Rom._ 112; Aulus Gellius, x. 15. 13. See above, p. 14.

_ 831 The Magic Art and the Evolution of Kings_, vol. ii. pp. 18, 20.

832 Compare W. Robertson Smith, _Religion of the Semites_,2 p. 230.

833 “_Dialis cotidie feriatus est_,” Aulus Gellius, x. 15. 16.

M155 Wine treated as blood, and intoxication as inspiration.

834 Plutarch, _Isis et Osiris_, 6. A myth apparently akin to this has been preserved in some native Egyptian writings. See Ad. Erman, _Ägypten und ägyptisches Leben im Altertum_, p. 364. Wine might not be taken into the temple at Heliopolis (Plutarch, _Isis et Osiris_, 6). It was apparently forbidden to enter the temple at Delos after drinking wine (Dittenberger, _Sylloge Inscriptionum Graecarum_,2 No. 564). When wine was offered to the Good Goddess at Rome it was not called wine but milk (Macrobius, _Saturn_, i. 12. 5; Plutarch, _Quaest. Rom._ 20). It was a rule of Roman religion that wine might not be poured out in libations to the gods which had been made either from grapes trodden with bleeding feet or from the clusters of a vine beside which a human body had hung in a noose (Pliny, _Nat. Hist._ xiv. 119). This rule shews that wine was supposed to be defiled by blood or death.

835 Bernardino de Sahagun, _Histoire générale des choses de la Nouvelle-Espagne_, traduite par Jourdanet et Siméon (Paris, 1880), pp. 46 _sq._ The native Mexican wine (_pulque_) is made from the sap of the great American aloe. See the note of the French translators of Sahagun, _op. cit._ pp. 858 _sqq._; E. J. Payne, _History of the New World called America_, i. 374 _sqq._ The Chiquites Indians of Paraguay believed that the spirit of _chica_, or beer made from maize, could punish with sickness the person who was so irreverent or careless as to upset a vessel of the liquor. See Charlevoix, _Histoire du Paraguay_ (Paris, 1756), ii. 234.

836 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 381 _sqq._

_ 837 Op. cit._ vol. i. pp. 384 _sq._

M156 Fear of passing under women’s blood.

838 E. M. Curr, _The Australian Race_ (Melbourne and London, 1887), iii. 179.

839 H. B. Guppy, _The Solomon Islands and their Natives_ (London, 1887), p. 41.

840 E. B. Cross, “On the Karens,” _Journal of the American Oriental Society_, iv. (1854) p. 312.

841 A. Bastian, _Die Völker des östlichen Asien_, iii. 230.

M157 Disastrous effect of women’s blood on men.

842 For the reason, see E. Shortland, _Traditions and Superstitions of the New Zealanders_, pp. 112 _sq._, 292; E. Tregear, “The Maoris of New Zealand,” _Journal of the Anthropological Institute_, xix. (1890) p. 118.

843 F. J. Gillen, in _Report of the Horn Scientific Expedition to Central Australia_, pt. iv. p. 182.

_ 844 Native Tribes of South Australia_, p. 186.

845 Mrs. James Smith, _The Booandik Tribe_, p. 5.

846 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 450.

847 J. G. F. Riedel, _op. cit._ p. 139, compare p. 209.

848 F. J. Wiedemann, _Aus dem innern und äussern Leben der Ehsten_, p. 475.

849 Miss Mary H. Kingsley, _Travels in West Africa_, p. 447. Conversely among the central Australian tribes women are never allowed to witness the drawing of blood from men, which is often done for purposes of decoration; and when a quarrel has taken place and men’s blood has been spilt in the presence of women, it is usual for the man whose blood has been shed to perform a ceremony connected with his own or his father or mother’s totem. See Spencer and Gillen, _Native Tribes of Central Australia_, p. 463.

M158 The head sacred because a spirit resides in it.

850 A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_, pp. 125 _sq._

851 E. B. Cross, “On the Karens,” _Journal of the American Oriental Society_, iv. (1854) pp. 311 _sq._

852 A. Bastian, _Die Völker des östlichen Asien_, ii. 256, iii. 71, 230, 235 _sq._ The spirit is called _kwun_ by E. Young (_The Kingdom of the Yellow Robe_, pp. 75 _sqq._). See below, pp. 266 _sq._

853 Herodotus, ix. 110. This passage was pointed out to me by the late Mr. E. S. Shuckburgh of Emmanuel College, Cambridge.

854 Plutarch, _Quaestiones Romanae_, 100. Plutarch’s words (μάλιστα ῥύπτεσθαι τὰς κεφαλὰς καὶ καθαίρειν ἐπιτηδεύουσι) leave room to hope that the ladies did not strictly confine their ablutions to one day in the year.

855 P. J. de Arriaga, _Extirpación de la Idolatria del Piru_ (Lima, 1621), pp. 28, 29.

M159 Objection to have any one overhead.

856 A. Bastian, _op. cit._ ii. 150; Sangermano, _Description of the Burmese Empire_ (Rangoon, 1885), p. 131; C. F. S. Forbes, _British Burma_, p. 334; Shway Yoe, _The Burman_ (London, 1882), i. 91.

857 E. Young, _The Kingdom of the Yellow Robe_ (Westminster, 1898), p. 131.

858 J. Moura, _Le Royaume du Cambodge_, i. 178, 388.

859 Duarte Barbosa, _Description of the Coasts of East Africa and Malabar in the beginning of the Sixteenth Century_ (Hakluyt Society, 1866), p. 197.

860 This I learned in conversation with Messrs. Roscoe and Miller, missionaries to Uganda. The system of totemism exists in full force in Uganda. No man will eat his totem animal or marry a woman of his own totem clan. Among the totems of the clans are the lion, leopard, elephant, antelope, mushroom, buffalo, sheep, grasshopper, crocodile, otter, beaver, and lizard. See _Totemism and Exogamy_, ii. 472 _sqq._

M160 Sanctity of the head, especially of a chief’s head, in Polynesia and elsewhere.

861 David Porter, _Journal of a Cruise made to the Pacific Ocean in the U.S. Frigate __“__Essex__”_ (New York, 1822), ii. 65.

862 Vincendon-Dumoulin et C. Desgraz _Îles Marquises_ (Paris, 1843), p. 262.

863 Le P. Matthias G——, _Lettres sur les Îles Marquises_ (Paris, 1843), p. 50.

864 G. H. von Langsdorff, _Reise um die Welt_ (London, 1812), i. 115 _sq._

865 Max Radiguet, _Les Derniers Sauvages_ (Paris, 1882), p. 156.

866 Capt. James Cook, _Voyages_, v. 427 (London, 1809).

867 Jules Remy, _Ka Mooolelo Hawaii, Histoire de l’Archipel Havaiien_ (Paris and Leipsic, 1862), p. 159.

868 W. Ellis, _Polynesian Researches_2 (London, 1832-36), iii. 102.

869 James Wilson, _A Missionary Voyage to the Southern Pacific Ocean_ (London, 1799), pp. 354 _sq._

870 W. Colenso, “The Maori Races of New Zealand,” p. 43, in _Transactions and Proceedings of the New Zealand Institute_, 1868, vol. i. (separately paged).

871 R. Taylor, _To Ika a Maui, or New Zealand and its Inhabitants_,2 p. 165. We have seen that under certain special circumstances common persons also are temporarily forbidden to touch their heads with their hands. See above, pp. 146, 156, 158, 160, 183.

872 R. Taylor, _l.c._

873 E. Shortland, _The Southern Districts of New Zealand_ (London, 1851), p. 293; _id._, _Traditions and Superstitions of the New Zealanders_, pp. 107 _sq._

874 J. Dumont D’Urville, _Voyage autour du monde et à la recherche de La Pérouse, exécuté sous son commandement sur la corvette __“__Austrolabe__”__: histoire du voyage_, ii. 534.

875 R. A. Cruise, _Journal of a Ten Months’ Residence in New Zealand_ (London, 1823), p. 187; J. Dumont D’Urville, _op. cit._ ii. 533; E. Shortland, _The Southern Districts of New Zealand_, p. 30.

876 Herodotus, i. 187.

877 H. France, “Customs of the Awuna Tribes,” _Journal of the African Society_, No. 17 (October, 1905), p. 39.

M161 When the head is sacred, the cutting of the hair becomes a difficult and dangerous operation. The hair of kings, priests, chiefs, sorcerers, and other tabooed persons is sometimes kept unshorn. Hair kept unshorn on various occasions, such as a wife’s pregnancy, a journey, and war.

878 Agathias, _Hist._ i. 3; J. Grimm, _Deutsche Rechtsalterthümer_,3 pp. 239 _sqq._ Compare F. Kauffmann, _Balder_ (Strasburg, 1902), pp. 209 _sq._ The story of the Phrygian king Midas, who concealed the ears of an ass under his long hair (Aristophanes, _Plutus_, 287; Ovid, _Metam._ xi. 146-193) may perhaps be a distorted reminiscence of a similar custom in Phrygia. Parallels to the story are recorded in modern Greece, Ireland, Brittany, Servia, India, and among the Mongols. See B. Schmidt, _Griechische Märchen, Sagen und Volkslieder_, pp. 70 _sq._, 224 _sq._; Grimm’s _Household Tales_, ii. 498, trans. by M. Hunt; Patrick Kennedy, _Legendary Fictions of the Irish Celts_, pp. 248 _sqq._ (ed. 1866); A. de Nore, _Coutumes, mythes, et traditions des provinces de la France_, pp. 219 _sq._; W. S. Karadschitsch, _Volksmärchen der Serben_, No. 39, pp. 225 _sqq._; _North Indian Notes and Queries_, iii. p. 104, § 218; B. Jülg, _Mongolische Märchen-Sammlung_, No. 22, pp. 182 _sqq._; _Sagas from the Far East_, No. 21, pp. 206 _sqq._

879 Gregory of Tours, _Histoire ecclésiastique des Francs_, iii. 18, compare vi. 24 (Guizot’s translation).

880 Dr. Hahl, “Mitteilungen über Sitten und rechtliche Verhältnisse auf Ponape,” _Ethnologisches Notizblatt_, ii. Heft 2 (Berlin, 1901), p. 6.

_ 881 Manuscrit Ramirez, Histoire de l’origine des Indiens qui habitent la Nouvelle Espagne_ (Paris, 1903), p. 171; J. de Acosta, _Natural and Moral History of the Indies_, ii. 365 (Hakluyt Society); A. de Herrera, _General History of the vast Continent and Islands of America_, iii. 216 (Stevens’s translation). The author of the _Manuscrit Ramirez_ speaks as if the rule applied only to the priests of the god Tezcatlipoca.

882 G. M. Dawson, “On the Haida Indians of Queen Charlotte Islands,” in _Geological Survey of Canada, Report of Progress for 1878-79_, p. 123 B.

883 J. Spieth, _Die Ewe-Stämme_, p. 229.

_ 884 Missions Catholiques_, xxv. (1893) p. 266.

885 M. Merker, _Die Masai_ (Berlin, 1904), pp. 21, 22, 143.

886 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 68.

_ 887 Satapatha Brahmana_, translated by J. Eggeling, part iii. pp. 126, 128, with the translator’s note on p. 126 (_Sacred Books of the East_, vol. xli.).

888 P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, vii. (1863) p. 126.

889 R. P. Ashe, _Two Kings of Uganda_ (London, 1889), p. 109.

890 Fr. Boas, in _Tenth Report on the North-Western Tribes of Canada_, p. 45 (separate reprint from the _Report of the British Association for 1895_).

891 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 137.

892 J. G. F. Riedel, _op. cit._ pp. 292 _sq._

893 W. W. Skeat, _Malay Magic_, p. 44.

894 Diodorus Siculus, i. 18.

895 W. Robertson Smith, _Kinship and Marriage in Early Arabia_ (Cambridge, 1885), pp. 152 _sq._

896 Homer, _Iliad_, xxiii. 141 _sqq._ This Homeric passage has been imitated by Valerius Flaccus (_Argonaut._ i. 378). The Greeks often dedicated a lock of their hair to rivers. See Aeschylus, _Choephori_, 5 _sq._; Philostratus, _Heroica_, xiii. 4; Pausanias, i. 37. 3, viii. 20. 3, viii. 41. 3. The lock might be at the side or the back of the head or over the brow; it received a special name (Pollux, ii. 30).

897 S. W. Tromp, “Een Dajaksch Feest,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxix. (1890) p. 38.

898 T. Arbousset et F. Daumas, _Relation d’un voyage d’exploration_, p. 565.

M162 Hair unshorn during a vow. The nails of infants should not be pared. Child’s hair left unshorn as a refuge for its soul.

899 D. Porter, _Journal of a Cruise made to the Pacific Ocean_, ii. 120.

900 Tacitus, _Germania_, 31. Vows of the same sort were occasionally made by the Romans (Suetonius, _Julius_, 67; Tacitus, _Hist._ iv. 61).

901 Paulus Diaconus, _Hist. Langobard._ iii. 7; Gregory of Tours, _Histoire ecclésiastique des Francs_, v. 15, vol. i. p. 268 (Guizot’s translation, Nouvelle Edition, Paris, 1874).

902 W. Ellis, _Polynesian Researches_,2 iv. 387.

903 Numbers vi. 5.

904 J. A. E. Köhler, _Volksbrauch_, etc., _im Voigtlande_, p. 424; W. Henderson, _Folk-lore of the Northern Counties_, pp. 16 _sq._; F. Panzer, _Beitrag zur deutschen Mythologie_, i. p. 258, § 23; I. V. Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_,2 §§ 46, 72; J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 208, § 45, p. 209 § 53; O. Knoop, _Volkssagen, Erzählungen_, etc., _aus dem östlichen Hinterpommern_, p. 157, § 23; E. Veckenstedt, _Wendische Sagen, Märchen und abergläubische Gebräuche_, p. 445; J. Haltrich, _Zur Volkskunde der Siebenbürger Sachsen_, p. 313; E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin,” _Zeitschrift für Ethnologie_, xv. (1883) p. 84.

_ 905 Panjab Notes and Queries_, ii. p. 205, § 1092.

906 G. Gibbs, “Notes on the Tinneh or Chepewyan Indians of British and Russian America,” in _Annual Report of the Smithsonian Institution_, 1866, p. 305; W. Dall, _Alaska and its Resources_, p. 202. The reason alleged by the Indians is that if the girls’ nails were cut sooner the girls would be lazy and unable to embroider in porcupine quill-work. But this is probably a late invention like the reasons assigned in Europe for the similar custom, of which the commonest is that the child would become a thief if its nails were cut.

907 J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 30.

908 Lieut. Herold, “Religiöse Anschauungen und Gebräuche der deutschen Ewe-Neger,” _Mittheilungen aus den Deutschen Schutzgebieten_, v. 148 _sq._

909 S. J. Curtiss, _Primitive Semitic Religion To-day_ (Chicago, etc., 1902), p.153.

910 A. C. Kruyt, “Het koppensnellen der Toradja’s,” _Verslagen en Mededeelingen der konink. Akademie van Wetenschapen_, Afdeeling Letterkunde, iv. Reeks, iii. 198 n2 (Amsterdam, 1899).

911 R. Römer, “Bijdrage tot de Geneeskunst der Karo-Batak’s,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, i. (1908) p. 216.

912 O. Knoop, _Volkssagen, Erzählungen, etc., aus dem östlichen Hinterpommern_ (Posen, 1885), p. 157, § 23.

913 J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 209, § 57.

M163 Solemn ceremonies observed at hair-cutting.

914 Rev. Lorimer Fison, in a letter to the author, dated August 26, 1898.

915 From the report of a lecture delivered in Melbourne, December 9, 1898, by the Rev. H. Worrall, of Fiji, missionary. The newspaper cutting from which the above extract is quoted was sent to me by the Rev. Lorimer Fison in a letter, dated Melbourne, January 9, 1899. Mr. Fison omitted to give the name and date of the newspaper.

916 R. Taylor, _Te Ika a Maui, or New Zealand and its Inhabitants_2 (London, 1870), pp. 206 _sqq._

917 Richard A. Cruise, _Journal of a Ten Months’ Residence in New Zealand_ (London, 1823), pp. 283 _sq._ Compare J. Dumont D’Urville, _Voyage autour du monde et à la recherche de La Pérouse: histoire du voyage_ (Paris, 1832), ii. 533.

918 E. Shortland, _Traditions and Superstitions of the New Zealanders_, pp. 108 _sqq._; R. Taylor, _l.c._

919 G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_ (London, 1847), ii. 90 _sq._

920 J. Moura, _Le Royaume du Cambodge_, i. 226 _sq._

921 See above, p. 3.

M164 Ceremonies at cutting the hair of Siamese children.

922 See above, p. 252.

923 E. Young, _The Kingdom of the Yellow Robe_ (Westminster, 1898), pp. 64 _sq._, 67-84. I have abridged the account of the ceremonies by omitting some details. For an account of the ceremonies observed at cutting the hair of a young Siamese prince, at the age of thirteen or fourteen, see Mgr. Bruguière, in _Annales de l’Association de la Propagation de la Foi_, v. (1831) pp. 197 _sq._

M165 Belief that people may be bewitched through the clippings of their hair, the parings of their nails, and other severed parts of their persons.

924 The aboriginal tribes of Central Australia form an exception to this rule; for among them no attempt is made to injure a person by performing magical ceremonies over his shorn hair. See Spencer and Gillen, _Northern Tribes of Central Australia_, p. 478.

925 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 52-54, 174 _sqq._

926 C. Martin, “Über die Eingeborenen von Chiloe,” _Zeitschrift für Ethnologie_, ix. (1877) p. 177.

927 Vincendon-Dumoulin et C. Desgraz, _Îles Marquises_ (Paris, 1843), pp. 247 _sq._

928 D. Porter, _Journal of a Cruise made to the Pacific Ocean_2 (New York, 1882), ii. 188.

929 R. Taylor, _Te Ika a Maui, or New Zealand and its Inhabitants_,2 pp. 203 _sq._; A. S. Thomson, _The Story of New Zealand_ (London, 1859), i. 116 _sq._

930 R. Brough Smyth, _Aborigines of Victoria_, i. 468 _sq._

931 J. Dawson, _Australian Aborigines_, p. 36.

932 A. W. Howitt, “On Australian Medicine-men,” _Journal of the Anthropological Institute_, xvi. (1887) p. 27. Compare _id._, _Native Tribes of South-East Australia_, pp. 360 _sq._

933 E. Palmer, “Notes on some Australian Tribes,” _Journal of the Anthropological Institute_, xiii. (1884) p. 293.

934 Lucian, _Dial. meretr._ iv. 4 _sq._

935 Apuleius, _Metamorph._ iii. 16 _sqq._ For more evidence of the same sort, see Th. Williams, _Fiji and the Fijians_,2 i. 248; James Bonwick, _Daily Life of the Tasmanians_, p. 178; James Chalmers, _Pioneering in New Guinea_, p. 187; J. S. Polack, _Manners and Customs of the New Zealanders_, i. 282; A. Bastian, _Die Völker des östlichen Asien_, iii. 270; G. H. von Langsdorff, _Reise um die Welt_, i. 134 _sq._; W. Ellis, _Polynesian Researches_,2 i. 364; A. B. Ellis, _Ewe-speaking peoples of the Slave Coast_, p. 99; R. H. Codrington, _The Melanesians_, p. 203; K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, p. 343; Miss Mary H. Kingsley, _Travels in West Africa_, p. 447; I. V. Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_,2 § 178; R. Andree, _Ethnographische Parallelen und Vergleiche_, Neue Folge, pp. 12 _sqq._; E. S. Hartland, _Legend of Perseus_, ii. 64-74, 132-139.

M166 Clipped hair may cause headache.

936 R. F. Kaindl, “Neue Beiträge zur Ethnologie und Volkeskunde der Huzulen,” _Globus_, lxix. (1896) p. 94.

937 E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, p. 509; A. Birlinger, _Volksthümliches aus Schwaben_, i. 493; F. Panzer, _Beitrag zur deutschen Mythologie_, i. 258; J. A. E. Köhler, _Volksbrauch_, etc., _im Voigtlande_, p. 425; A. Witzschel, _Sagen, Sitten und Gebräuche aus Thüringen_, p. 282; I. V. Zingerle, _op. cit._ § 180; J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 224, § 273. A similar belief prevails among the gypsies of Eastern Europe (H. von Wlislocki, _Volksglaube und religiöser Brauch der Zigeuner_, p. 81).

938 I. V. Zingerle, _op. cit._ § 181.

939 Charlotte Latham, “Some West Sussex Superstitions,” _Folk-lore Record_, i. (1878) p. 40.

940 J. G. Campbell, _Superstitions of the Highlands and Islands of Scotland_ (Glasgow, 1900), p. 237.

941 W. H. R. Rivers, _The Todas_ (London, 1906), pp. 268 _sq._

M167 Cut hair may cause rain, hail, thunder and lightning. Magical uses of cut hair.

942 I. V. Zingerle, _op. cit._ §§ 176, 179.

943 A. Krause, _Die Tlinkit-Indianer_ (Jena, 1885), p. 300.

944 Petronius, _Sat._ 104.

945 J. G. Campbell, _op. cit._ pp. 236 _sq._

946 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 231 _sq._; _id._, _Ein Besuch in San Salvador_, pp. 117 _sq._

947 P. B. du Chaillu, _Explorations and Adventures in Equatorial Africa_ (London, 1861), pp. 426 _sq._

948 O. Baumann, _Usambara und seine Nachbargebiete_ (Berlin, 1891), p. 141.

949 A. Junod, _Les Ba-Ronga_ (Neuchâtel, 1898), pp. 398-400.

950 W. Stanbridge, “On the Aborigines of Victoria,” _Transactions of the Ethnological Society of London_, N.S., i. (1861) p. 300.

M168 Cut hair and nails may be used as hostages for good behaviour of the persons from whose bodies they have been taken.

951 A. C. Hollis, _The Nandi_ (Oxford, 1909), pp. 30, 74 _sq._

952 Le P. A. Jaussen, _Coutumes des Arabes au pays de Moab_ (Paris, 1908), pp. 94 _sq._

953 2 Samuel, x. 4.

954 2 Samuel, x., xii. 26-31.

955 R. Torday and T. A. Joyce, “Notes on the Ethnography of the Ba-Yaka,” _Journal of the Anthropological Institute_, xxxvi. (1906) p. 49.

M169 Cut hair and nails are deposited in sacred places, such as temples and cemeteries, to preserve them from injury. Cut hair and nails buried under certain trees or deposited among the branches.

956 François Pyrard, _Voyages to the East Indies, the Maldives, the Moluccas, and Brazil_, translated by Albert Gray (Hakluyt Society, 1887), i. 110 _sq._

957 E. Shortland, _Traditions and Superstitions of the New Zealanders_, p. 110.

958 J. S. Polack, _Manners and Customs of the New Zealanders_, i. 38 _sq._ Compare G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_ (London, 1847), ii. 108 _sq._

959 James Wilson, _A Missionary Voyage to the Southern Pacific Ocean_ (London, 1799), p. 355.

960 R. A. Freeman, _Travels and Life in Ashanti and Jaman_ (Westminster, 1898), pp. 171 _sq._

961 E. Young, _The Kingdom of the Yellow Robe_, p. 79.

962 Aulus Gellius, x. 15. 15. The ancients were not agreed as to the distinction between lucky and unlucky trees. According to Cato and Pliny, trees that bore fruit were lucky, and trees which did not were unlucky (Festus, ed. C. O. Müller, p. 29, _s.v._ _Felices_; Pliny, _Nat. Hist._ xvi. 108); but according to Tarquitius Priscus those trees were unlucky which were sacred to the infernal gods and bore black berries or black fruit (Macrobius, _Saturn_, ii. 16, but iii. 20 in L. Jan’s edition, Quedlinburg and Leipsic, 1852).

963 Pliny, _Nat. Hist._ xvi. 235; Festu, p. 57 ed. C. O. Müller, _s.v._ _Capillatam vel capillarem arborem_.

964 M. Quedenfelt, “Aberglaube und halbreligiöse Bruderschaft bei den Marokkanern,” _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte_, 1886, p. (680).

965 A. Wuttke, _Der deutsche Volksaberglaube_,2 pp. 294 _sq._, § 464.

966 W. Mannhardt, _Germanische Mythen_ (Berlin, 1858), p. 630.

967 W. Henderson, _Folk-lore of the Northern Counties_ (London, 1879), p. 17.

968 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 74.

969 J. G. F. Riedel, _op. cit._ p. 265.

970 G. Heijmering, “Zeden en gewoonten op het eiland Rottie,” _Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. pp. 634-637.

971 W. Dall, _Alaska and its Resources_ (London, 1870), p. 54; F. Whymper, “The Natives of the Youkon River,” _Transactions of the Ethnological Society of London_, N.S., vii. (1869) p. 174.

M170 Cut hair and nails may be stowed away for safety in any secret place.

972 E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, p. 509; A. Birlinger, _Volksthümliches aus Schwaben_, i. 493.

973 W. Mannhardt, _Germanische Mythen_, p. 630.

974 H. B. Guppy, _The Solomon Islands and their Natives_ (London, 1887), p. 54.

975 R. H. Codrington, _The Melanesians_, p. 203.

976 Th. Williams, _Fiji and the Fijians_,2 i. 249.

977 J. G. Scott and J. P. Hardiman, _Gazetteer of Upper Burma and the Shan States_, part i. vol. ii. p. 37.

_ 978 The Zend-Avesta, Vendîdâd_ Fargaard, xvii. (vol. i. pp. 186 _sqq._, translated by J. Darmesteter, _Sacred Books of the East_, vol. iv.).

_ 979 Grihya-Sûtras_, translated by H. Oldenberg, part i. p. 57; compare _id._, pp. 303, 399, part ii. p. 62 (_Sacred Books of the East_, vols. xxix., xxx.). Compare H. Oldenberg, _Die Religion des Veda_, p. 487.

_ 980 Grihya-Sûtras_, translated by H. Oldenberg, part ii. pp. 165 _sq._, 218.

981 R. W. Felkin, “Notes on the Madi or Moru Tribe of Central Africa,” _Proceedings of the Royal Society of Edinburgh_, xii. (1882-84) p. 332.

982 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 185 note. The same thing was told me in conversation by the Rev. J. Roscoe, missionary to Uganda; but I understood him to mean that the hair was not carelessly disposed of, but thrown away in some place where it would not easily be found.

983 Fr. Stuhlmann, _op. cit._ pp. 516 _sq._

984 J. Macdonald, _Light in Africa_, p. 209; _id._, “Manners, Customs, Superstitions and Religions of South African Tribes,” _Journal of the Anthropological Institute_, xx. (1891) p. 131.

985 A. Steedman, _Wanderings and Adventures in the Interior of Southern Africa_ (London, 1835), i. 266.

_ 986 Emin Pasha in Central Africa, being a Collection of his Letters and Journals_ (London, 1888), p. 74.

987 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 625.

988 M. Merkel, _Die Masai_ (Berlin, 1904), p. 243.

989 J. L. Wilson, _Western Africa_, p. 215.

990 Ch. Partridge, _Cross River Natives_ (London, 1905), pp. 8, 203 _sq._

991 James Teit, “The Thompson River Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) p. 360.

992 N. P. Wilken en J. A. Schwarz, “Allerlei over het land en volk van Bolaang Mongondou,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xi. (1867) p. 322.

993 I. V. Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_2 (Innsbruck, 1871), §§ 176, 580; _Mélusine_, 1878, col. 79; E. Monseur, _Le Folklore Wallon_, p. 91.

994 Pliny, _Nat. Hist._, xxviii. 35; Theophrastus, _Characters_, “The Superstitious Man”; Theocritus, _id._ vi. 39, vii. 127; Persius, _Sat._ ii. 31 _sqq._ At the siege of Danzig in 1734, when the old wives saw a bomb coming, they used to spit thrice and cry, “Fi, ti, fi, there comes the dragon!” in the persuasion that this secured them against being hit (Tettau und Temme, _Die Volkssagen Ostpreussens, Litthauens und Westpreussens_ (Berlin, 1837), p. 284). For more examples, see J. E. B. Mayor on Juvenal, _Sat._ vii. 112; J. E. Crombie, “The Saliva Superstition,” _International Folk-lore Congress_, 1891, _Papers and Transactions_, pp. 249 sq.; C. de Mensignac, _Recherches ethnographiques sur la salive et le crachat_ (Bordeaux, 1892), pp. 50 _sqq._; F. W. Nicolson, “The Saliva Superstition in Classical Literature,” _Harvard Studies in Classical Philology_, viii. (1897) pp. 35 _sqq._

M171 Cut hair and nails kept against the resurrection.

995 Garcilasso de la Vega, _First Part of the Royal Commentaries of the Yncas_, bk. ii. ch. 7 (vol. i. p. 127, Markham’s translation).

_ 996 Mélusine_, 1878, coll. 583 _sq._

_ 997 The People of Turkey_, by a Consul’s daughter and wife, ii. 250.

998 M. Abeghian, _Der armenische Volksglaube_, p. 68.

999 G. F. Abbott, _Macedonian Folklore_ (Cambridge, 1903), p. 214.

1000 M. Quedenfelt, “Aberglaube und halbreligiöse Bruderschaft bei den Marokkanern,” _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte_, 1886, p. (680).

1001 Le P. A. Jaussen, _Coutumes des Arabes au pays de Moab_ (Paris, 1908), p. 94 note 1.

1002 Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten_, p. 139; F. J. Wiedemann, _Aus dem innern und äussern Leben der Ehsten_, p. 491.

1003 L. F. Sauvé, _Le Folk-lore des Hautes-Vosges_ (Paris, 1889), p. 41.

1004 Miss A. H. Singleton, in a letter to me, dated Rathmoyle House, Abbeyleix, Ireland, 24th February 1904.

1005 Dr. Antoine Petit, in Th. Lefebvre, _Voyage en Abyssinie_, i. 373.

1006 J. J. M. de Groot, _The Religious System of China_, i. 342 _sq._ (Leyden, 1892).

1007 R. W. Felkin, “Notes on the For Tribe of Central Africa,” _Proceedings of the Royal Society of Edinburgh_, xiii. (1884-86) p. 230.

M172 Cut hair and nails burnt to prevent them from falling into the hands of sorcerers.

1008 A. D’Orbigny, _Voyage dans l’Amérique méridionale_, ii. 93; Lieut. Musters, “On the Races of Patagonia,” _Journal of the Anthropological Institute_, i. (1872) p. 197; J. Dawson, _Australian Aborigines_, p. 36. The Patagonians sometimes throw their hair into a river instead of burning it.

1009 L. F. Sauvé, _Le Folk-lore des Hautes-Vosges_, p. 170.

1010 Z. Zanetti, _La Medicina delle nostre donne_ (Città di Castello, 1892), pp. 234 _sq._

1011 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 99; Miss Mary H. Kingsley, _Travels in West Africa_, p. 447; R. H. Nassau, _Fetichism in West Africa_ (London, 1904), p. 83; A. F. Mockler-Ferryman, _British Nigeria_ (London, 1902), p. 286; David Livingstone, _Narrative of Expedition to the Zambesi_, pp. 46 _sq._; W. Ellis, _Polynesian Researches_,2 i. 365. In some parts of New Guinea cut hair is destroyed for the same reason (H. H. Romilly, _From my Verandah in New Guinea_, London, 1889, p. 83).

1012 W. H. Furness, _The Island of Stone Money, Uap of the Carolines_ (Philadelphia and London, 1910), P. 137.

1013 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 451.

1014 W. E. Roth, _North Queensland Ethnography, Bulletin No. 5_ (Brisbane, 1903), p. 21.

1015 Captain R. Fitzroy, _Narrative of the Surveying Voyages of His Majesty’s Ships Adventure and Beagle_, i. (London, 1839). pp. 313 _sq._

1016 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) p. 360.

1017 I. V. Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_2 (Innsbruck, 1871), p. 28, §§ 177, 179, 180.

1018 U. Jahn, _Hexenwesen und Zauberei in Pommern_ (Breslau, 1886), p. 15; _Mélusine_, 1878, col. 79; E. Monseur, _Le Folklore Wallon_, p. 91.

1019 E. H. Meyer, _Indogermanische Mythen_, ii. _Achilleis_ (Berlin, 1877), p. 523.

1020 P. Lowell, _Chosön, the Land of the Morning Calm, a Sketch of Korea_ (London, Preface dated 1885), pp. 199-201; Mrs. Bishop, _Korea and her Neighbours_ (London, 1898), ii. 55 _sq._

M173 Inconsistency in burning cut hair and nails. M174 Hair is sometimes cut because it is infected with the virus of taboo. In these cases hair-cutting is a form of purification. Hair of mourners cut to rid them of the pollution of death.

1021 Above, p. 276.

1022 Above, pp. 4, 131, 139, 145, 156.

1023 W. Ridley, “Report on Australian Languages and Traditions,” _Journal of the Anthropological Institute_, ii. (1873) p. 268.

1024 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 795.

1025 F. de Castelnau, _Expédition dans les parties centrales de l’Amérique du Sud_, v. (Paris, 1851) p. 46.

1026 J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 34.

1027 See G. A. Wilken, _Über das Haaropfer und einige andere Trauergebräuche bei den Völkern Indonesiens_, pp. 94 _sqq._ (reprinted from the _Revue Coloniale Internationale_, Amsterdam, 1886-87); H. Ploss, _Das Kind in Brauch und Sitte der Völker_,2 i. 289 _sqq._; K. Potkanski, “Die Ceremonie der Haarschur bei den Slaven und Germanen,” _Anzeiger der Akademie der Wissenschaften in Krakau_, May 1896, pp. 232-251.

1028 Above, p. 261.

1029 Above, pp. 111 _sqq._

1030 J. Campbell, _Travels in South Africa, Second Journey_ (London, 1822), ii. 205.

1031 H. Oldenberg, _Die Religion des Veda_, pp. 426 _sq._

1032 L. F. Alfred Maury, “Les Populations primitives du nord de l’Hindoustan,” _Bulletin de la Société de Géographie_ (Paris), IVme Série, vii. (1854) p. 197.

1033 Lucian, _De dea Syria_, 53.

1034 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 160.

1035 W. H. Furness, _Folk-lore in Borneo_ (Wallingford, Pennsylvania, 1899; privately printed), p. 28.

1036 B. Gutmann, “Trauer und Begräbnissitten der Wadschagga,” _Globus_, lxxxix. (1906) p. 198.

1037 Miss A. Werner, _The Natives of British Central Africa_ (London, 1906), pp. 165, 166, 167.

1038 J. M. Hildebrandt, “Ethnographische Notizen über Wakamba und ihre Nachbarn,” _Zeitschrift für Ethnologie_, x. (1878) p. 395. Children who are born in an unusual position, the second born of twins, and children whose upper teeth appear before the lower, are similarly exposed by the Akikuyu. The mother is regarded as unclean, not so much because she has exposed, as because she has given birth to such a child.

1039 Monier Williams, _Religious Thought and Life in India_, p. 375.

1040 Strabo, xii. 2. 3, p. 535; Pausanias, viii. 34. 3. In two paintings on Greek vases we see Apollo in his character of the purifier preparing to cut off the hair of Orestes. See _Monumenti inediti_, 1847, pl. 48; _Annali dell’ Instituto di Corrispondenza Archeologica_, 1847, pl. x.; _Archaeologische Zeitung_, 1860, pll. cxxxvii. cxxxviii.; L. Stephani, in _Compte rendu de la Commission archéologique_ (St. Petersburg), 1863, pp. 271 _sq._

M175 People may be bewitched by means of their spittle. Hence people take care of their spittle to prevent it from falling into the hands of sorcerers.

1041 C. Martin, “Über die Eingeborenen von Chiloe,” _Zeitschrift für Ethnologie_, ix. (1877) pp. 177 _sq._

1042 J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual Report of the Bureau of Ethnology_ (Washington, 1891), pp. 392 _sq._

1043 B. C. A. J. van Dinter, “Eenige geographische en ethnographische aanteekeningen betreffende het eiland Siaoe,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xii. (1899) p. 381.

1044 A. W. Howitt, “On Australian Medicine-men,” _Journal of the Anthropological Institute_, xvi. (1887) p. 27; _id._, _Native Tribes of South-east Australia_, p. 365.

1045 E. Dieffenbach, _Travels in New Zealand_ (London, 1843), ii. 59.

1046 Rev. J. Macdonald, _Light in Africa_, p. 209; _id._, in _Journal of the Anthropological Institute_, xx. (1891) p. 131.

1047 C. le Gobin, _Histoire des Isles Marianes_ (Paris, 1700), p. 52. The writer confesses his ignorance of the reason of the custom.

1048 C. de Mensignac, _Recherches ethnographiques sur la salive et le crachat_ (Bordeaux, 1892), pp. 48 _sq._

1049 Vahness, reported by F. von Luschan, in _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte_, 1900, p. (416).

1050 K. Vetter, _Komm herüber und hilf uns!_ iii. (Barmen, 1898) pp. 9 _sq._

_ 1051 Indian Antiquary_, xxviii. (1899) pp. 83 _sq._

M176 Precautions taken by chiefs, kings, and wizards to guard their spittle from being put to evil uses by magicians.

1052 W. Ellis, _Polynesian Researches_,2 i. 365.

1053 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 99.

1054 C. Partridge, _Cross River Natives_ (London, 1905), p. 8.

1055 A. Raffenel, _Voyage dans l’Afrique occidentale_ (Paris, 1846), p. 338.

1056 C. de Mensignac, _op. cit._ p. 48.

_ 1057 Mission Evangelica al reyno de Congo por la serafica religion de los Capuchinos_ (Madrid, 1649), p. 70 verso.

1058 R. Andree, _Ethnographische Parallelen und Vergleiche_, Neue Folge (Leipsic, 1889), p. 13.

1059 F. W. Christian, _The Caroline Islands_ (London, 1899), pp. 289 _sq._

1060 R. Southey, _History of Brazil_, i.2 (London, 1822) pp. 127, 138.

M177 Use of spittle in making a covenant.

1061 J. Raum, “Blut und Speichelbünde bei den Wadschagga,” _Archiv für Religionswissenschaft_, x. (1907) pp. 290 _sq._

M178 Certain foods are tabooed to sacred persons, such as kings, chiefs, priests, and other sacred persons.

1062 Above, pp. 13 _sq._

1063 Porphyry, _De abstinentia_, iii. 18.

1064 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, ii. 170. The blood may perhaps be drunk by them as a medium of inspiration. See _The Magic Art and the Evolution of Kings_, vol. i. pp. 381 _sqq._

1065 O. Dapper, _Description de l’Afrique_, p. 336.

1066 T. J. Hutchinson, _Impressions of Western Africa_ (London, 1858), p. 198.

1067 M. Merker, _Die Masai_ (Berlin, 1904), p. 21.

1068 J. G. Frazer, _Totemism and Exogamy_, ii. 526 _sqq._, from information furnished by the Rev. J. Roscoe.

1069 G. Watt (quoting Col. W. J. M’Culloch), “The Aboriginal Tribes of Manipur,” in _Journal of the Anthropological Institute_, xvi. (1887) p. 360.

1070 T. C. Hodson, “The Native Tribes of Manipur,” _Journal of the Anthropological Institute_, xxxi. (1901) p. 306.

_ 1071 Indian Antiquary_, xxi. (1892) pp. 317 _sq._; (Sir) J. G. Scott and J. P. Hardiman, _Gazetteer of Upper Burma and the Shan States_, part ii. vol. i. p. 308.

1072 “Die Pschawen und Chewsuren im Kaukasus,” _Zeitschrift für allgemeine Erdkunde_, ii. (1857) p. 76.

1073 A. Senfft, “Ethnographische Beiträge über die Karolineninsel Yap,” _Petermanns Mitteilungen_, xlix. (1903) p. 54. In Gall, another village of the same island, the people grow bananas for sale, but will not eat them themselves, fearing that if they did so the women of the village would be barren (_ibid._).

M179 Knots and rings not worn by certain sacred persons. Knots loosed and locks unlocked at childbirth to facilitate delivery.

1074 Aulus Gellius, x. 15. 6 and 9. See above, p. 13.

1075 E. Doutté, _Magie et religion dans l’Afrique du Nord_, pp. 87 _sq._

1076 J. Hillner, _Volksthümlicher Brauch und Glaube bei Geburt und Taufe im Siebenbürger Sachsenlande_, p. 15. This tractate (of which I possess a copy) appears to be a programme of the High School (_Gymnasium_) at Schässburg in Transylvania for the school year 1876-1877.

1077 C. Leemius, _De Lapponibus Finmarchiac eorumque lingua, vita, et religione pristina commentatio_ (Copenhagen, 1767), p. 494.

1078 W. Caland, _Altindisches Zauberritual_ (Amsterdam, 1900), p. 108.

1079 Servius on Virgil, _Aen._ iii. 518.

1080 J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxvi. (1892) p. 114; C. M. Pleyte, “Plechtigheden en gebruiken uit den cyclus van het familienleven der volken van den Indischen Archipel,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xli. (1892) p. 586.

1081 H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i. 98.

1082 Spenser St. John, _Life in the Forests of the Far East_,2 i. 170.

1083 J. G. F. Riedel, “Alte Gebräuche bei Heirathen, Geburt und Sterbefällen bei dem Toumbuluh-Stamm in der Minahasa (Nord Selebes),” _Internationales Archiv für Ethnographie_, viii. (1895) pp. 95 _sq._

1084 Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 606 _sq._

M180 On the principles of homoeopathic magic knots are impediments which tie up the mother and prevent her from bringing the child to the birth. All locks, doors, drawers, windows, etc. opened in order to facilitate childbirth.

1085 J. Spieth, _Die Ewe-Stämme_, p. 692.

1086 J. Spieth, _Die Ewe-Stämme_, pp. 433 _sq._

1087 J. A. E. Köhler, _Volksbrauch, Aberglauben, Sagen und andre alte Überlieferungen im Voigtlande_, pp. 435 _sq._; A. Wuttke, _Der deutsche Volksaberglaube_,2 p. 355, § 574.

1088 J. G. Campbell, _Superstitions of the Highlands and Islands of Scotland_, p. 37. note 1.

1089 Festus, p. 56, ed. C. O. Müller.

1090 G. F. D’Penha, “Superstitions and Customs in Salsette,” _Indian Antiquary_, xxviii. (1899) p. 115.

1091 H. Ris, “De onderafdeeling Klein Mandailing Oeloe en Pahantan en hare Bevolking,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvi. (1896) p. 503. Compare A. L. van Hasselt, _Volksbeschrijving van Midden Sumatra_, p. 266.

1092 J. H. Meerwaldt, “Gebruiken der Bataks in het maatschappelijk leven,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlix. (1905) p. 117.

1093 H. K[ern], “Bijgeloof onder de inlanders in den Oosthoek van Java,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvi. (1880) 310; J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxvi. (1892) pp. 120, 124; D. Louwerier, “Bijgeloovige gebruiken, die door de Javanen worden in acht genomen bij de verzorging en opvoeding hunner kinderen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlix. (1905) p. 253.

1094 A. W. P. V. Pistorius, _Studien over de inlandsche huishouding in de Padangsche Bovenlanden_ (Zalt-Bommel, 1871), pp. 55 _sq._; A. L. van Hasselt, _Volksbeschrijving van Midden-Sumatra_ (Leyden, 1882), p. 266; J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_ (the Hague, 1886), pp. 135, 207, 325.

1095 Th. Bérengier, “Croyances superstitieuses dans le pays de Chittagong,” _Missions Catholiques_, xiii. (1881) p. 515.

1096 Damien Grangeon, “Les Chams et leurs superstitions,” _Missions Catholiques_, xxviii. (1896) p. 93.

1097 A. A. Perera, “Glimpses of Singhalese Social Life,” _Indian Antiquary_, xxxi. (1902) p. 378.

1098 B. Pilsudski, “Schwangerschaft, Entbindung und Fehlgeburt bei den Bewohnern der Insel Sachalin,” _Anthropos_, v. (1910) p. 759.

1099 E. M. Gordon, _Indian Folk Tales_ (London, 1908), p. 39.

1100 R. Campbell Thompson, _Semitic Magic_ (London, 1908), p. 169.

M181 On the principles of homoeopathic magic the crossing of the legs is also thought to impede childbirth and other things.

1101 Pliny, _Nat. Hist._ xxviii. 59. Compare Hippocrates, _De morbo sacro_, μηδὲ πόδα ἐπὶ ποδὶ ἔχειν, μηδὲ χεῖρα ἐπὶ χειρί; ταῦτα γὰρ πάντα κωλύματα εἶναι (vol. i. p. 589, ed. Kühn, Leipsic, 1825, quoted by E. Rohde, _Psyche_,3 ii. 76 note 1).

1102 Ovid, _Metam._ ix. 285 _sqq._ Antoninus Liberalis, quoting Nicander, says it was the Fates and Ilithyia who impeded the birth of Hercules, but though he says they clasped their hands, he does not say that they crossed their legs (_Transform._ 29). Compare Pausanias, ix. 11. 3.

1103 A. Strausz, _Die Bulgaren_ (Leipsic, 1898), p. 293.

1104 F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 303.

M182 Knots are supposed to prevent the consummation of marriage. Knots loosed in the costume of bride and bridegroom in order to ensure the consummation of the marriage. Knots tied by enchanters to render the bridegroom impotent.

1105 J. Grimm, _Deutsche Mythologie_,4 ii. 897, 983; J. Brand, _Popular Antiquities_, iii. 299; J. G. Dalyell, _Darker Superstitions of Scotland_, pp. 302, 306 _sq._; B. Souché, _Croyances, présages et traditions diverses_, p. 16; J. G. Bourke, in _Ninth Annual Report of the Bureau of Ethnology_ (Washington, 1892), p. 567.

1106 J. G. Dalyell, _ll.cc._

1107 Rev. Dr. Th. Bisset, in Sir John Sinclair’s _Statistical Account of Scotland_, v. (Edinburgh, 1793) p. 83. In his account of the second tour which he made in Scotland in the summer of 1772, Pennant says that “the precaution of loosening every knot about the new-joined pair is strictly observed” (Pinkerton’s _Voyages and Travels_, iii. 382). He is here speaking particularly of the Perthshire Highlands.

1108 Pennant, “Tour in Scotland,” Pinkerton’s _Voyages and Travels_, iii. 91. However, at a marriage in the island of Skye, the same traveller observed that “the bridegroom put all the powers of magic to defiance, for he was married with both shoes tied with their latchet” (Pennant, “Second Tour in Scotland,” Pinkerton’s _Voyages and Travels_, iii. 325). According to another writer the shoe-tie of the bridegroom’s _right_ foot was unloosed at the church-door (Ch. Rogers, _Social Life in Scotland_, iii. 232).

1109 Eijüb Abela, “Beiträge zur Kenntniss abergläubischer Gebräuche in Syrien,” _Zeitschrift des deutschen Palaestina-Vereins_, vii. (1884) pp. 91 _sq._

1110 Georgeakis et Pineau, _Folk-lore de Lesbos_, pp. 344 _sq._

1111 E. Doutté, _Magie et religion dans l’Afrique du Nord_, pp. 288-292.

M183 Use of knots at marriage in the island of Rotti.

1112 “Eenige mededeelingen betreffende Rote door een inlandischen Schoolmeester,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvii. (1882) p. 554; N. Graafland, “Eenige aanteekeningen op ethnographisch gebied ten aanzien van het eiland Rote,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxiii. (1889) pp. 373 _sq._

M184 Knots may be used to inflict disease.

1113 J. Spieth, _Die Ewe-Stämme_, p. 533.

1114 M. Jastrow, _The Religion of Babylonia and Assyria_, pp. 268, 270.

1115 J. G. Dalyell, _Darker Superstitions of Scotland_, p. 307.

_ 1116 Al Baidawī’s Commentary on the Koran_, chap. 113, verse 4. I have to thank my friend Prof. A. A. Bevan for indicating this passage to me, and furnishing me with a translation of it.

1117 E. Palmer, “Notes on some Australian Tribes,” _Journal of the Anthropological Institute_, xiii. (1884) p. 293. The Tahitians ascribed certain painful illnesses to the twisting and knotting of their insides by demons (W. Ellis, _Polynesian Researches_,2 i. 363).

M185 Knots may be used to cure disease.

1118 Pliny, _Nat. Hist._ xxviii. 48.

1119 C. Fossey, _La Magie assyrienne_ (Paris, 1902), pp. 83 sq.; R. Campbell Thompson, _Semitic Magic_ (London, 1908), pp. 164 _sqq._

1120 R. Campbell Thompson, _Semitic Magic_, pp. 168 _sq._

1121 E. O’Donovan, _The Merv Oasis_ (London, 1882), ii. 319.

1122 J. Spieth, _Die Ewe-Stämme_, p. 531.

1123 R. C. Maclagan, M.D., “Notes on Folklore Objects collected in Argyleshire,” _Folk-lore_, vi. (1895) pp. 154-156. In the north-west of Ireland divination by means of a knotted thread is practised in order to discover whether a sick beast will recover or die. See E. B. Tylor, in _International Folk-lore Congress_, 1891, _Papers and Transactions_, pp. 391 _sq._

1124 R. Chambers, _Popular Rhymes of Scotland_, New Edition, p. 349. Grimm has shewn that the words of this charm are a very ancient spell for curing a lame horse, a spell based on an incident in the myth of the old Norse god Balder, whose foal put its foot out of joint and was healed by the great master of spells, the god Woden. See J. Grimm, _Deutsche Mythologie_,4 i. 185, ii. 1030 _sq._ Christ has been substituted for Balder in the more modern forms of the charm both in Scotland and Germany.

1125 W. Crooke, _Popular Religion and Folk-lore of Northern India_ (Westminster, 1896), i. 279.

M186 Knots may be used to win a lover or capture a runaway slave.

1126 Virgil, _Ecl._ viii. 78-80. Highland sorcerers also used three threads of different colours with three knots tied on each thread. See J. G. Dalyell, _Darker Superstitions of Scotland_, p. 306.

1127 J. Wellhausen, _Reste arabischen Heidentums_2 (Berlin, 1897), p. 163.

1128 Dudley Kidd, _The Essential Kafir_, p. 263.

1129 C. Velten, _Sitten und Gebräuche der Suaheli_ (Göttingen, 1903), p. 317.

M187 Knots tied by hunters and travellers.

1130 David Leslie, _Among the Zulus and Amatongas_ (Edinburgh, 1875), p. 147.

_ 1131 Gríhya-Sûtras_, translated by H. Oldenberg, part i. p. 432, part ii. p. 127 (Sacred Books of the East, vols. xxix., xxx.).

1132 J. Shooter, _The Kafirs of Natal and the Zulu Country_ (London, 1857), pp. 217 _sq._

1133 E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), pp. 23 _sq._

1134 Vetter, in _Mitteilungen der geographischen Gesellschaft zu Jena_, xii. (1893) p. 95.

M188 Knots and locks used as protective amulets in Russia and elsewhere.

1135 W. R. S. Ralston, _Songs of the Russian People_, pp. 388-390.

1136 Ovid, _Fasti_, ii. 577 _sqq._; compare W. Warde Fowler, _Roman Festivals of the Period of the Republic_, pp. 309 _sq._

_ 1137 Geoponica_, i. 14.

1138 M. Abeghian, _Der armenische Volksglaube_, p. 115.

1139 M. Abeghian, _op. cit._ p. 91.

1140 V. Titelbach, “Das heilige Feuer bei den Balkanslaven,” _Internationales Archiv für Ethnographie_, xiii. (1900) p. 3.

1141 A. Heinrich, _Agrarische Sitten und Gebräuche unter den Sachsen Siebenbürgens_ (Hermannstadt, 1880), p. 9.

1142 C. J. R. Le Mesurier, “Customs and Superstitions connected with the Cultivation of Rice in the Southern Province of Ceylon,” _Journal of the Royal Asiatic Society_, N.S., xvii. (1885) p. 371.

1143 J. G. Dalyell, _Darker Superstitions of Scotland_, p. 307.

1144 J. Brand, _Popular Antiquities_, ii. 231 (Bohn’s edition); R. Hunt, _Popular Romances of the West of England_, p. 379; T. F. Thiselton Dyer, _English Folk-lore_, pp. 229 _sq._ On the other hand the Karaits, a Jewish sect in the Crimea, lock all cupboards when a person is in the last agony, lest their contents should be polluted by the contagion of death. See S. Weissenberg, “Die Karäer der Krim,” _Globus_, lxxxiv. (1903) p. 143.

1145 Extract from _The Times_ of 4th September 1863, quoted in _Folk-lore_, xix. (1908) p. 336.

1146 M. Merker, _Die Masai_ (Berlin, 1904), p. 98.

M189 The magical virtue of a knot is always that of an impediment or hindrance whether for good or evil.

1147 H. Runge, “Volksglaube in der Schweiz,” _Zeitschrift für deutsche Mythologie und Sittenkunde_, iv. (1859) p. 178, § 25. The belief is reported from Zurich.

1148 J. G. Campbell, _Witchcraft and Second Sight in the Highlands and Islands of Scotland_, p. 174; _id._, _Superstitions of the Highlands and Islands of Scotland_, p. 241.

1149 E. Gerard, _The Land beyond the Forest_, i. 208.

1150 R. F. Kaindl, “Volksüberlieferungen der Pidhireane,” _Globus_, lxxiii. (1898) p. 251.

1151 A. C. Hollis, _The Nandi_ (Oxford, 1909), pp. 89 _sq._ The tying and untying of magic knots was forbidden by the Coptic church, but we are not told the purposes for which the knots were used. See _Il Fetha Nagast o legislazione dei re, codice ecclesiastico e civile di Abissinia_, tradotto e annotato da Ignazio Guidi (Rome, 1899), p. 140.

M190 The rule that at certain magical and religious rites the hair should be loose and the feet bare is probably based on a fear of the impediment which is thought to be caused by any knot or constriction. Custom of going on certain solemn occasions with one shoe on and one shoe off.

1152 For examples see Horace, _Sat._ i. 8, 23 _sq._; Virgil, _Aen._ iii. 370, iv. 509; Ovid, _Metam._ vii. 182 _sq._; Tibullus, i. 3. 29-32; Petronius, _Sat._ 44; Aulus Gellius, iv. 3. 3; Columella, _De re rustica_, x. 357-362; Athenaeus, v. 28, p. 198 E; Dittenberger, _Sylloge inscriptionum Graecarum_,2 Nos. 653 (lines 23 _sq._) and 939; Ch. Michel, _Recueil d’inscriptions grecques_, No. 694. Compare Servius on Virgil, _Aen._ iv. 518, “_In sacris nihil solet esse religatum._”

1153 Ovid, _Fasti_, iii. 257 _sq._

1154 Thucydides, iii. 22.

1155 Schol. on Pindar, _Pyth._ iv. 133.

1156 Virgil, _Aen._ vii. 689 _sq._

1157 Pindar, _Pyth._ iv. 129 _sqq._: Apollonius Rhodius, _Argonaut._ i. 5 _sqq._; Apollodorus, i. 9. 16.

1158 Artemidorus, _Onirocrit._ iv. 63. At Chemmis in Upper Egypt there was a temple of Perseus, and the people said that from time to time Perseus appeared to them and they found his great sandal, two cubits long, which was a sign of prosperity for the whole land of Egypt. See Herodotus, ii. 91.

_ 1159 Gazette archéologique_, 1884, plates 44, 45, 46 with the remarks of De Witte and F. Lenormant, pp. 352 _sq._ The skin on which the man is crouching is probably the so-called “fleece of Zeus” (Διὸς κώδιον), as to which see Hesychius and Suidas, _s.v._; Polemo, ed. Preller, pp. 140-142; C. A. Lobeck, _Aglaophamus_, pp. 183 _sqq._ Compare my note on Pausanias, ii. 31. 8.

1160 Virgil, _Aen._ iv. 517 _sqq._

1161 I. Goldziher, “Der Dîwân des Garwal b. Aus Al-Hutej’ a,” _Zeitschrift der Deutschen Morgenländischen Gesellschaft_, xlvi. (1892) p. 5.

M191 The intention of going with one shoe on and one shoe off on such occasions seems to be to free the man so attired from magical constraint and to lay it on his enemy.

1162 See Servius, on Virgil, _Aen._ iii. 370: “_In ratione sacrorum par est et animae et corporis causa: nam plerumque quae non possunt circa animam fieri fiunt circa corpus, ut solvere vel ligare, quo possit anima, quod per se non potest, ex cognatione sentire._”

1163 Livy, i. 18. 7.

1164 “_UNUM EXUTA PEDEM quia id agitur, ut et ista solvatur et implicetur Aeneas_,” Servius, on Virgil, _Aen._ iv. 518.

M192 Rings also are regarded as magical fetters which prevent the egress or ingress of spirits.

1165 “On a Far-off Island,” _Blackwood’s Magazine_, February 1886, p. 238.

1166 Clement of Alexandria, _Strom._ v. 5. 28, p. 662, ed. Potter; Jamblichus, _Adhortatio ad philosophiam_, 23; Plutarch, _De educatione puerorum_, 17. According to others, all that Pythagoras forbade was the wearing of a ring on which the likeness of a god was engraved (Diogenes Laertius, viii. 1. 17; Porphyry, _Vit. Pythag._ 42; Suidas, _s.v._ Πυθαγόρας); according to Julian a ring was only forbidden if it bore the names of the gods (Julian, _Or._ vii. p. 236 D, p. 306 ed. Dindorf). I have shewn elsewhere that the maxims or symbols of Pythagoras, as they were called, are in great measure merely popular superstitions (_Folk-lore_, i. (1890) pp. 147 _sqq._).

1167 This we learn from an inscription found on the site. See Ἐφημερὶς ἀρχαιολογική, Athens, 1898, col. 249; Dittenberger, _Sylloge inscriptionum Graecarum_,2 No. 939.

1168 Ovid, _Fasti_, iv. 657 _sq._

M193 Rings worn as amulets against demons, witches, and ghosts. Reason why the Flamen Dialis might not wear knots and rings.

1169 I. V. Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_,2 p. 3.

1170 J. Scheffer, _Lapponia_ (Frankfort, 1673), p. 313.

1171 R. F. Kaindl, _Die Huzulen_ (Vienna, 1894), p. 89; _id._, “Viehzucht und Viehzauber in den Ostkarpaten,” _Globus_, lxix. (1896) p. 386.

1172 W. Crooke, _Popular Religion and Folk-lore of Northern India_ (Westminster, 1896), ii. 13, 16.

1173 M. Merker, _Die Masai_ (Berlin, 1904), p. 143.

1174 M. Merker, _op. cit._ pp. 200 _sq._, 202; compare, _id._ p. 250.

1175 Above, p. 267.

1176 Above, pp. 32, 51.

1177 Above, p. 31.

1178 De la Borde, “Relation de l’origine, etc., des Caraibes sauvages,” p. 15, in _Recueil de divers voyages faits en Afrique et en l’Amérique_ (Paris, 1684).

1179 A considerable body of evidence as to rings and the virtues attributed to them has been collected by Mr. W. Jones in his work _Finger-ring Lore_ (London, 1877). See also W. G. Black, _Folk-medicine_, pp. 172-177.

1180 Aulus Gellius, x. 15. 8. See above, p. 14.

1181 Marcellinus on Hermogenes, in _Rhetores Graeci_, ed. Walz, iv. 462; Sopater, _ibid._ viii. 67.

1182 Demosthenes, _Contra Androt._ 68, p. 614; P. Foucart, _Le Culte de Dionysos en Attique_ (Paris, 1904), p. 168.

1183 H. A. Oldfield, _Sketches from Nipal_ (London, 1880), ii. 342 _sq._

M194 The Gordian knot was perhaps a royal talisman.

1184 Arrian, _Anabasis_, ii. 3; Quintus Curtius, iii. 1; Justin, xi. 7; Schol. on Euripides, _Hippolytus_, 671.

1185 Public talismans, on which the safety of the state was supposed to depend, were common in antiquity. See C. A. Lobeck, _Aglaophamus_, pp. 278 _sqq._, and my note on Pausanias, viii. 47. 5.

M195 The savage confuses words and things, and hence regards his name as a vital part of himself, and fancies that he can be magically injured through it.

1186 On the primitive conception of the relation of names to persons and things, see E. B. Tylor, _Early History of Mankind_,3 pp. 123 _sqq._; R. Andree, _Ethnographische Parallelen und Vergleiche_ (Stuttgart, 1878), pp. 165 _sqq._; E. Clodd, _Tom-tit-tot_ (London, 1898), pp. 53 _sqq._, 79 _sqq._ In what follows I have used with advantage the works of all these writers.

1187 J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual Report of the Bureau of Ethnology_ (Washington, 1891), p. 343.

1188 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1899) p. 289.

1189 A. C. Kruijt, “Van Paloppo naar Posso,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlii. (1898) pp. 61 _sq._

1190 Professor (Sir) J. Rhys, “Welsh Fairies,” _The Nineteenth Century_, xxx. (July-December 1891) pp. 566 _sq._

M196 The Australian savages keep their names secret lest sorcerers should injure them by means of their names.

1191 A. W. Howitt, _Native Tribes of South-East Australia_, p. 377; compare _id._ p. 440.

1192 R. Brough Smyth, _Aborigines of Victoria_, i. 469, note.

1193 C. Lumholtz, _Among Cannibals_ (London, 1889), p. 280.

1194 A. W. Howitt, _op. cit._ p. 736.

1195 A. W. Howitt, _op. cit._ p. 133.

1196 E. M. Curr, _The Australian Race_, i. 46.

1197 J. Bulmer, in Brough Smyth’s _Aborigines of Victoria_, ii. 94. The writer appears to mean that the natives feared they would die if any one, or at any rate, an enemy, learned their real names.

1198 Spencer and Gillen, _Native Tribes of Central Australia_, p. 139; compare _ibid._ p. 637; _id._, _Northern Tribes of Central Australia_, pp. 584 _sq._

M197 The same fear of sorcery has led people to conceal their names in Egypt, Africa, Asia, and the East Indies.

1199 E. Lefébure, “La Vertu et la vie du nom en Égypte,” _Mélusine_, viii. (1897) coll. 226 _sq._

1200 Mansfield Parkyns, _Life in Abyssinia_ (London, 1868), pp. 301 _sq._

_ 1201 Grihya Sûtras_, translated by H. Oldenberg, part i. pp. 50, 183, 395, part ii. pp. 55, 215, 281; A. Hillebrandt, _Vedische Opfer und Zauber_, pp. 46, 170 _sq._; W. Caland, _Altindisches Zauberritual_, p. 162, note 20; D. C. J. Ibbetson, _Outlines of Punjáb Ethnography_ (Calcutta, 1883), p. 118; W. Crooke, _Popular Religion and Folklore of Northern India_ (Westminster, 1896), i. 24, ii. 5; _id._, _Natives of Northern India_ (London, 1907), p. 199.

1202 A. B. Ellis, _The Tshi-speaking Peoples of the Gold Coast_, p. 109.

1203 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 98.

1204 L. J. B. Bérenger-Féraud, _Les Peuples de la Sénégambie_ (Paris, 1879), p. 28.

1205 E. Modigliani, _Un Viaggio a Nías_ (Milan, 1890), p. 465.

1206 T. C. Hodson, “The _genna_ amongst the Tribes of Assam,” _Journal of the Anthropological Institute_, xxxvi. (1906) p. 97.

1207 C. de Sabir, “Quelques notes sur les Manègres,” _Bulletin de la Société de Géographie_ (Paris), Vme Série, i. (1861) p. 51.

1208 A. Schadenburg, “Die Bewohner von Süd-Mindanao und der Insel Samal,” _Zeitschrift für Ethnologie_, xvii. (1885) p. 30.

1209 J. H. W. van der Miesen, “Een en ander over Boeroe,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 455; J. W. Meerburg, “Proeve einer beschrijving van land en volk van Midden-Manggarai (West-Flores), Afdeeling Bima,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxiv. (1891) p. 465.

1210 F. Kauffmann, _Balder_ (Strasburg, 1902), p. 198.

M198 The South and Central American Indians also keep their names secret from fear of sorcery.

1211 This I learned from my wife, who spent some years in Chili and visited the island of Chiloe.

1212 E. R. Smith, _The Araucanians_ (London, 1855), p. 222.

1213 E. F. im Thurn, _Among the Indians of Guiana_ (London, 1883), p. 220.

1214 F. A. Simons, “An Exploration of the Goajira Peninsula, U.S. of Colombia,” _Proceedings of the Royal Geographical Society_, N.S., vii. (1885) p. 790.

1215 Dr. Cullen, “The Darien Indians,” _Transactions of the Ethnological Society of London_, N.S., iv. (1866) p. 265.

1216 A. Pinart, “Les Indiens de l’État de Panama,” _Revue d’Ethnographie_, vi. (1887) p. 44.

1217 C. Lumholtz, _Unknown Mexico_, i. 462.

M199 Similar superstition as to personal names among the Indians of North America.

1218 H. R. Schoolcraft, _The American Indians, their History, Condition, and Prospects_ (Buffalo, 1851), p. 213. Compare _id._, _Oneóta, or Characteristics of the Red Race of America_ (New York and London, 1845), p. 456.

1219 H. R. Schoolcraft, _Indian Tribes_, iv. 217.

1220 J. G. Bourke, “Notes upon the Religion of the Apache Indians,” _Folk-lore_ ii. (1891) p. 423.

1221 A. S. Galschet, _The Karankawa Indians, the Coast People of Texas_ (_Archaeological and Ethnological Papers of the Peabody Museum, Harvard University_, vol. i. No. 2), p. 69.

1222 S. Powers, _Tribes of California_ (Washington, 1877), p. 315.

1223 G. B. Grinnell, _Blackfoot Lodge Tales_, p. 194.

_ 1224 Relations des Jésuites_, 1633, p. 3 (Canadian reprint, Quebec, 1858).

1225 Peter Jones, _History of the Ojebway Indians_, p. 162. Compare A. P. Reid, “Religious Beliefs of the Ojibois or Sauteux Indians,” _Journal of the Anthropological Institute_, iii. (1874) p. 107.

M200 Sometimes savages, though they will not utter their own names, do not object to other people’s doing so. M201 Men who will not mention their own names will yet invite other people to do so for them.

1226 J. Sibree, _The Great African Island_ (London, 1880), p. 289.

1227 H. W. Grainge, “Journal of a Visit to Mojanga on the North-West Coast,” _Antananarivo Annual and Madagascar Magazine_, No. i. p. 25 (reprint of the first four numbers, Antananarivo and London, 1885).

1228 J. G. Bourke, “Medicine-men of the Apaches,” _Ninth Annual Report of the Bureau of Ethnology_ (Washington, 1892), p. 461.

1229 R. C. Mayne, _Four Years in British Columbia and Vancouver Island_ (London, 1862), pp. 278 _sq._

1230 J. G. Bourke, _On the Border with Crook_, pp. 131 _sq._

1231 M. Dobrizhoffer, _Historia de Abiponibus_ (Vienna, 1784), ii. 498.

1232 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1899) p. 289.

1233 G. A. Wilken, _Handleiding voor de vergelijkende Volkenkunde van Nederlandsch-Indië_, p. 221. Compare J. H. F. Kohlbrugge, “Naamgeving in Insulinde,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, lii. (1901) pp. 172 _sq._ The custom is reported for the British settlements in the Straits of Malacca by T. J. Newbold (_Political and Statistical Account of the British Settlements in the Straits of Malacca_, London, 1839, ii. 176); for Sumatra in general by W. Marsden (_History of Sumatra_, pp. 286 _sq._), and A. L. van Hasselt (_Volksbeschrijving van Midden-Sumatra_, p. 271); for the Battas by Baron van Hoëvell (“Iets over ’t oorlogvoeren der Batta’s,” _Tijdschrift voor Nederlandsch Indië_, N.S., vii. (1878) p. 436, note); for the Dyaks by C. Hupe (“Korte Verhandeling over de Godsdienst, Zeden, enz. der Dajakkers,” _Tijdschrift voor Neêrlands Indië_, 1846, dl. iii. p. 250), and W. H. Furness (_Home-life of Borneo Head-hunters_, Philadelphia, 1902, p. 16); for the island of Sumba by S. Roos (“Bijdrage tot de Kennis van Taal, Land en Volk op het Eiland Soemba,” p. 70, _Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxxvi.); and for Bolang Mongondo, in the west of Celebes, by N. P. Wilken and J. A. Schwarz (“Allerlei over het land en volk van Bolaang Mongondou,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xi. (1867) p. 356).

1234 J. Chalmers, _Pioneering in New Guinea_, p. 187. If a Motumotu man is hard pressed for his name and there is nobody near to help him, he will at last in a very stupid way mention it himself.

1235 O. Schellong, “Über Familienleben und Gebräuche der Papuas der Umgebung von Finschhafen,” _Zeitschrift für Ethnologie_, xxi. (1889) p. 12. Compare M. Krieger, _Neu Guinea_ (Berlin, 1899), p. 172.

1236 Th. J. F. van Hasselt, “Gebruik van vermomde Taal door de Nufooren,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlv. (1902) p. 279. The Nufoors are a Papuan tribe on Doreh Bay, in Dutch New Guinea. See _id._, in _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlvi. (1903) p. 287.

1237 J. Graf Pfeil, _Studien und Beobachtungen aus der Südsee_ (Brunswick, 1899), p. 78; P. A. Kleintitschen, _Die Küstenbewohner der Gazellehalbinsel_ (Hiltrup bei Münster, preface dated Christmas, 1906), pp. 237 _sq._

1238 J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” _Journal of the Anthropological Institute_, xx. (1891) p. 131.

1239 V. L. Cameron, _Across Africa_ (London, 1877), ii. 61.

1240 S. L. Hinde and H. Hinde, _The Last of the Masai_ (London, 1901), pp. 48 _sq._ Compare Sir H. Johnston, _The Uganda Protectorate_ (London, 1902), ii. 826 _sq._; M. Merker, _Die Masai_ (Berlin, 1904), p. 56.

1241 P. Reichard, “Die Wanjamuesi,” _Zeitschrift der Gesellschaft für Erdkunde zu Berlin_, xxiv. (1889) p. 258.

1242 J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 29.

1243 E. Torday and T. A. Joyce, “Note on the Southern Ba-Mbala,” _Man_, vii. (1907) p. 81.

M202 Sometimes the prohibition to mention personal names is not permanent but temporary and contingent.

1244 A. C. Hollis, _The Nandi_, p. 43.

1245 Rev. J. H. Weeks, “Anthropological Notes on the Bangala of the Upper Congo River,” _Journal of the Anthropological Institute_, xxxix. (1909) pp. 128, 459.

1246 R. Parkinson, _Dreissig Jahre in der Südsee_, p. 198.

1247 Dudley Kidd, _Savage Childhood_, p. 73.

M203 In order to avoid the use of people’s own names, parents are sometimes named after their children, uncles and aunts after their nephews and nieces, and so forth. The common custom of naming parents after their children seems to arise from a reluctance to mention the real names of persons addressed or directly referred to.

1248 E. M. Curr, _The Australian Race_, iii. 545. Similarly among the Dacotas “there is no secrecy in children’s names, but when they grow up there is a secrecy in men’s names” (H. R. Schoolcraft, _Indian Tribes_, iii. 240).

1249 Th. J. F. van Hasselt, “Gebruik van vermomde Taal door de Nufooren,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlv. (1902) p. 278.

1250 A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xl. (1896) pp. 273 _sqq._

1251 G. Mansveld (Kontroleur van Nias), “Iets over de namen en Galars onder de Maleijers in de Padangsche Bovenlanden, bepaaldelijk in noordelijk Agam,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxiii. (1876) pp. 443, 449.

1252 Spenser St. John, _Life in the Forests of the Far East_,2 i. 208.

1253 Dudley Kidd, _The Essential Kafir_, p. 202.

1254 L. A. Waddell, “The Tribes of the Brahmapootra Valley,” _Journal of the Asiatic Society of Bengal_, lxix. part iii. (1901) pp. 52, 69, compare 46.

1255 H. Callaway, _Religious System of the Amazulu_, part iii. p. 316, note.

1256 W. Crooke, _Popular Religion and Folk-lore of Northern India_ (Westminster, 1896), ii. 5 _sq._ Compare _id._, _Tribes and Castes of the North-Western Provinces and Oudh_, ii. 251.

1257 G. A. Wilken, _Handleiding voor de vergelijkende Volkenkunde van Nederlandsch-Indië_, pp. 216-219; E. B. Tylor, “On a Method of Investigating the Developement of Institutions,” _Journal of the Anthropological Institute_, xviii. (1889) pp. 248-250 (who refers to a series of papers by G. A. Wilken, “Over de primitieve vormen van het huwelijk,” published in _Indische Gids_, 1880, etc., which I have not seen). Wilken’s theory is rejected by Mr. A. C. Kruijt (_l.c._), who explains the custom by the fear of attracting the attention of evil spirits to the person named. Other explanations are suggested by Mr. J. H. F. Kohlbrugge (“Naamgeving in Insulinde,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, lii. (1901) pp. 160-170), and by Mr. E. Crawley (_The Mystic Rose_, London, 1902, pp. 428-433).

1258 For evidence of the custom of naming parents after their children in Australia, see E. J. Eyre, _Journals of Expeditions of Discovery into Central Australia_ (London, 1845), ii. 325 _sq._: in Sumatra, see W. Marsden, _History of Sumatra_, p. 286; Baron van Hoëvell, “Iets over ’t oorlogvoeren der Batta’s,” _Tijdschrift voor Nederlandsch-Indië_, N.S. vii. (1878) p. 436, note; A. L. van Hasselt, _Volksbeschrijving van Midden-Sumatra_, p. 274: in Nias, see J. T. Nieuwenhuisen en H. C. B. von Rosenberg, _Verslag omtrent het eiland Nias_, p. 28 (_Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxx. Batavia, 1863): in Java, see P. J. Veth, _Java_, i. (Haarlem, 1875) p. 642; J. H. F. Kohlbrugge, “Die Tenggeresen, ein alter Javanischen Volksstamm,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, liii. (1901) p. 121; in Borneo, see C. Hupe, “Korte Verhandeling over de Godsdienst, Zeden, enz. der Dajakkers,” _Tijdschrift voor Neêrlands Indië_, 1846, dl. iii. p. 249; H. Low, _Sarawak_, p. 249; Spenser St. John, _Life in the Forests of the Far East_,2 i. 208; M. T. H. Perelaer, _Ethnographische Beschrijving der Dajaks_, p. 42; C. Hose, “The Natives of Borneo,” _Journal of the Anthropological Institute_, xxiii. (1894) p. 170; W. H. Furness, _Folk-lore in Borneo_ (Wallingford, Pennsylvania, 1899, privately printed), p. 26; _id._, _Home-life of Borneo Head-hunters_, pp. 17 _sq._, 55; A. W. Nieuwenhuis, _Quer durch Borneo_, i. 75: among the Mantras of Malacca, see W. W. Skeat and C. O. Blagden, _Pagan Races of the Malay Peninsula_, ii. 16 _sq._: among the Negritos of Zambales in the Philippines, see W. A. Reed, _Negritos of Zambales_ (Manilla, 1904), p. 55: in the islands between Celebes and New Guinea, see J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, pp. 5, 137, 152 _sq._, 238, 260, 353, 392, 418, 450; J. H. W. van der Miesen, “Een en ander over Boeroe,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 444; in Celebes and other parts of the Indian Archipelago, see J. H. F. Kohlbrugge, “Naamgeving in Insulinde,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, lii. (1901) pp. 160-170; G. A. Wilken, _Handleiding voor de vergelijkende Volkenkunde van Nederlandsch-Indië_, pp. 216 _sqq._: in New Guinea, see P. W. Schmidt, “Ethnographisches von Berlinhafen, Deutsch-Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft in Wien_, xxx. (1899) p. 28: among the Kasias of North-eastern India, see Col. H. Yule, in _Journal of the Anthropological Institute_, ix. (1880) p. 298; L. A. Waddell, “The Tribes of the Brahmaputra Valley,” _Journal of the Asiatic Society of Bengal_, lxix. part iii. (Calcutta, 1901) p. 46: among some of the indigenous races of southern China, see P. Vial, “Les Gni ou Gnipa, tribu Lolote du Yun-Nan,” _Missions Catholiques_, xxv. (1893) p. 270; _La Mission lyonnaise d’exploration commerciale en Chine_ (Lyons, 1898), p. 369: in Corea, see Mrs. Bishop, _Korea and her Neighbours_ (London, 1898), i. 136: among the Yukagirs of north-eastern Asia, see W. Jochelson, “Die Jukagiren im äussersten Nordosten Asiens,” xvii. _Jahresbericht der Geographischen Gesellschaft von Bern_ (Bern, 1900), pp. 26 _sq._; P. von Stenin, “Jochelson’s Forschungen unter den Jukagiren,” _Globus_, lxxvi. (1899) p. 169: among the Masai, see M. Merker, _Die Masai_ (Berlin, 1904), pp. 59, 235: among the Bechuanas, Basutos, and other Caffre tribes of South Africa, see D. Livingston, _Missionary Travels and Researches in South Africa_ (London, 1857), p. 126; J. Shooter, _The Kafirs of Natal_ (London, 1857), pp. 220 _sq._; D. Leslie, _Among the Zulus and Amatongas_2 (Edinburgh, 1875), pp. 171 _sq._; G. M’Call Theal, _Kaffir Folk-lore_2 (London, 1886), p. 225; Father Porte, “Les reminiscences d’un missionaire du Basutoland,” _Missions Catholiques_, xxviii. (1896) p. 300: among the Hos of Togoland in West Africa, see J. Spieth, _Die Ewe-Stāmme_, p. 217: among the Patagonians, see G. C. Musters, _At Home with the Patagonians_ (London, 1871), p. 177: among the Lengua Indians of the Gran Chaco, see G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” _Mittheilungen der Geographischen Gesellschaft zu Jena_, xxiii. (1905) p. 28: among the Mayas of Guatemala, see H. H. Bancroft, _Native Races of the Pacific States_, ii. 680: among the Haida Indians of Queen Charlotte Islands, see J. R. Swanton, “Contributions to the Ethnology of the Haida,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. v. part i. (Leyden and New York, 1905) p. 118: and among the Tinneh and occasionally the Thlinkeet Indians of north-west America, see E. Petitot, _Monographie des Dènè-Dindjié_ (Paris, 1876), p. 61; H. J. Holmberg, “Ethnographische Skizzen über die Völker des russischen Amerika,” _Acta Societatis Scientiarum Fennicae_, iv. (1856) p. 319.

M204 The names of persons related to the speaker by blood and especially by marriage may often not be mentioned. Women’s speech among the Caffres.

1259 J. Shooter, _The Kafirs of Natal_ (London, 1857), p. 221.

1260 Maclean, _Compendium of Kafir Laws and Customs_ (Cape Town, 1866), pp. 92 _sq._; D. Leslie, _Among the Zulus and Amatongas_,2 pp. 141 _sq._, 172; M. Kranz, _Natur- und Kulturleben der Zulus_ (Wiesbaden, 1880), pp. 114 _sq._; G. M’Call Theal, _Kaffir Folk-lore_2 (London, 1886), p. 214; _id._, _Records of South-Eastern Africa_, vii. 435; Dudley Kidd, _The Essential Kafir_, pp. 236-243; Father Porte, “Les reminiscences d’un missionaire du Basutoland,” _Missions Catholiques_, xxviii. (1896) p. 233.

1261 Rev. Francis Fleming, _Kaffraria and its Inhabitants_ (London, 1853), p. 97; _id._, _Southern Africa_ (London, 1856), pp. 238 _sq._ This writer states that the women are forbidden to pronounce “any word which may happen to contain a sound similar to any one in the names of their nearest male relatives.”

1262 Maclean, _op. cit._ p. 93; D. Leslie, _Among the Zulus and Amatongas_,2 pp. 46, 102, 172. The extensive system of taboos on personal names among the Caffres is known as _Ukuhlonipa_, or simply _hlonipa_. The fullest account of it with which I am acquainted is given by Leslie, _op. cit._ pp. 141 _sq._, 172-180. See further Miss A. Werner, “The Custom of _Hlonipa_ in its Influence on Language,” _Journal of the African Society_, No. 15 (April, 1905), pp. 346-356.

1263 Sir H. H. Johnston, _British Central Africa_ (London, 1897), p. 452.

1264 A. Merensky, “Das Konde-volk im deutschen Gebiet am Nyassa-See,” _Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte_, 1893, p. (296).

1265 W. Munzinger, _Ostafrikanische Studien_ (Schaffhausen, 1864), p. 526; _id._, _Sitten und Recht der Bogos_ (Winterthur, 1859), p. 95.

1266 G. A. Krause, “Merkwürdige Sitten der Haussa,” _Globus_, lxix. (1896) p. 375.

1267 Herodotus, i. 146.

1268 Servius, on Virgil, _Aen._ iv. 58.

1269 K. Rhamm, “Der Verkehr der Geschlecter unter den Slaven in seinen gegensätzlichen Erscheinungen,” _Globus_, lxxxii. (1902) p. 192.

1270 W. Radloff, _Proben der Volkslitteratur der türkischen Stämme Süd-Sibiriens_, iii. (St. Petersburg, 1870) p. 13, note 3.

1271 J. Batchelor, _The Ainu and their Folk-lore_ (London, 1901), pp. 226, 249 _sq._, 252.

1272 Bringaud, “Les Karins de la Birmanie,” _Missions Catholiques_, xx. (1888) p. 308.

1273 W. H. R. Rivers, _The Todas_, p. 626.

1274 E. Thurston, _Ethnographic Notes in Southern India_, p. 533.

1275 Peter Jones, _History of the Ojebway Indians_, p. 162.

1276 E. James, _Expedition from Pittsburgh to the Rocky Mountains_ (London, 1823), i. 232.

1277 S. R. Riggs, _Dakota Grammar, Texts, and Ethnography_ (Washington, 1893), p. 204.

1278 S. Powers, _Tribes of California_, p. 315.

M205 Names of relations, especially of persons related to the speaker by marriage, may not be mentioned in the East Indies.

1279 Willer, “Verzameling der Battasche Wetten en Instellingen in Mandheling en Pertibie,” _Tijdschrift voor Nederlandsch-Indië_, 1846, dl. ii. 337 _sq._

1280 J. H. Meerwaldt, “Gebruiken der Bataks in het maatschappelijk leven,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlix. (1905) pp. 123, 125.

1281 J. E. Neumann, “Kemali, Pantang en Rĕboe bij de Karo-Bataks,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlviii. (1906) p. 510.

1282 C. Hupe, “Korte Verhandeling over de Godsdienst, Zeden, enz. der Dajakkers,” _Tijdschrift voor Neêrlands Indie_, 1846, dl. iii. pp. 249 _sq._

1283 “De Dajaks op Borneo,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xiii. (1869) p. 78; G. A. Wilken, _Handleiding voor de vergelijkende Volkenkunde van Nederlandsch-Indië_, p. 599.

1284 R. Shelford, “Two Medicine-baskets from Sarawak,” _Journal of the Anthropological Institute_, xxxiii. (1903) pp. 78 _sq._

1285 M. C. Schadee, “Bijdrage tot de kennis van den godsdienst der Dajaks van Landak en Tajan,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsche-Indië_, lvi. (1904) p. 536.

1286 A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xl. (1896) pp. 273 _sq._ The word for taboo among these people is _kapali_. See further A. C. Kruijt, “Eenige ethnographische aanteekeningen omtrent de Toboengkoe en Tomori,” _op. cit._ xliv. (1900) pp. 219, 237.

1287 G. A. Wilken, _Handleiding voor de vergelijkende Volkenkunde van Nederlandsch-Indië_, pp. 599 _sq._

1288 G. A. Wilken, “Bijdrage tot de Kennis der Alfoeren van het Eiland Boeroe,” p. 26 (_Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxxvi.). The words for taboo among these Alfoors are _poto_ and _koin_; _poto_ applies to actions, _koin_ to things and places. The literal meaning of _poto_ is “warm,” “hot” (Wilken, _op. cit._ p. 25).

1289 J. H. W. van der Miesen, “Een en ander over Boeroe,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 455.

1290 N. P. Wilken and J. A. Schwarz, “Allerlei over het Land en Volk van Bolaang Mongondou,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xi. (1867) p. 356.

1291 C. F. H. Campen, “De godsdienstbegrippen der Halmaherasche Alfoeren,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvii. (1882) p. 450.

1292 K. F. Holle, “Snippers van den Regent van Galoeh,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvii. (1882) pp. 101 _sq._ The precise consequence supposed to follow is that the _oebi_ (?) plantations would have no bulbs (_geen knollen_). The names of several animals are also tabooed in Sunda. See below, p. 415.

M206 Names of persons related by marriage to the speaker are tabooed in New Guinea.

1293 Above, p. 332.

1294 Th. J. F. van Hasselt, “Gebruik van vermomde Taal door de Nufooren,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlv. (1902) pp. 278 _sq._ The writer explains that “to eat well” is a phrase used in the sense of “to be decent, well-behaved,” “to know what is customary.”

1295 M. Krieger, _Neu-Guinea_, pp. 171 _sq._

1296 K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, p. 92. For more evidence of the observance of this custom in German New Guinea see O. Schellong, “Über Familienleben und Gebräuche der Papuas der Umgebung von Finschhafen,” _Zeitschrift für Ethnologie_, xxi. (1889) p. 12; M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft in Wien_, xxxii. (1902) pp. 379 _sq._

1297 B. A. Hely, “Notes on Totemism, etc., among the Western Tribes,” _British New Guinea, Annual Report for 1894-95_, pp. 54 _sq._ Compare M. Krieger, _Neu-Guinea_, pp. 313 _sq._

M207 Names of persons related by marriage to the speaker are tabooed in Melanesia.

_ 1298 Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 142 _sq._

1299 Dr. Hahl, “Über die Rechtsanschauungen der Eingeborenen eines Teiles der Blanchebucht und des Innern der Gazelle Halbinsel,” _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, p. 80; O. Schellong, in _Zeitschrift für Ethnologie_, xxi. (1889) p. 12.

1300 P. A. Kleintitschen, _Die Küstenbewohner der Gazellehalbinsel_, pp. 190, 238.

1301 Rev. W. O’Ferrall, “Native Stories from Santa Cruz and Reef Islands,” _Journal of the Anthropological Institute_, xxxiv. (1904) pp. 223 _sq._

1302 Father Lambert, “Mœurs et superstitions de la tribu Belep,” _Missions Catholiques_, xii. (1880) pp. 30, 68; _id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 94 _sq._

1303 R. H. Codrington, _The Melanesians_, pp. 43 _sq._

M208 Names of relations tabooed in Australia.

1304 E. J. Eyre, _Journals of Expeditions_, ii. 339.

1305 J. Dawson, _Australian Aborigines_, p. 29. Specimens of this peculiar form of speech are given by Mr. Dawson. For example, “It will be very warm by and by” was expressed in the ordinary language _Baawan kulluun_; in “turn tongue” it was _Gnullewa gnatnæn tirambuul_.

1306 Joseph Parker, in Brough Smyth’s _Aborigines of Victoria_, ii. 156.

1307 J. Macgillivray, _Narrative of the Voyage of H. M. S. Rattlesnake_ (London, 1852), ii. 10 _sq._ It is obvious that the example given by the writer does not illustrate his general statement. Apparently he means to say that Nuki is the son-in-law, not the son, of the woman in question, and that the prohibition to mention the names of persons standing in that relationship is mutual.

1308 Mrs. James Smith, _The Booandik Tribe_, p. 5.

1309 D. Stewart, in E. M. Curr’s _Australian Race_, iii. 461.

M209 These taboos can hardly be accounted for by the intermarriage of tribes speaking different languages. Differences of language between husbands and wives. Intermixture of races speaking different languages would hardly account for the taboos on the names of relations.

1310 C. W. Schürmann, in _Native Tribes of South Australia_ (Adelaide, 1879), p. 249.

1311 J. Dawson, _Australian Aborigines_, pp. 27, 30 _sq._, 40. So among the Gowmditch-mara tribe of western Victoria the child spoke his father’s language, and not his mother’s, when she happened to be of another tribe (Fison and Howitt, _Kamilaroi and Kurnai_, p. 276). Compare A. W. Howitt, _Native Tribes of South-East Australia_, pp. 250 _sq._

1312 A. Hale, “On the Sakais,” _Journal of the Anthropological Institute_, xv. (1886) p. 291.

1313 H. A. Coudreau, _La France équinoxiale_ (Paris, 1887), ii. 178.

1314 De Rochefort, _Histoire naturelle et morale des Iles Antilles de l’Amerique_2 (Rotterdam, 1665), pp. 349 _sq._; De la Borde, “Relation de l’origine, etc., des Caraibs sauvages des Isles Antilles de l’Amerique,” pp. 4, 39 (_Recueil de divers voyages faits en Afrique et en Amerique, qui n’ont point esté encore publiez_, Paris, 1684); Lafitau, _Mœurs des sauvages ameriquains_, i. 55. On the language of the Carib women see also Jean Baptiste du Tertre, _Histoire generale des Isles de S. Christophe, de la Guadeloupe, de la Martinique et autres dans l’Amerique_ (Paris, 1654), p. 462; Labat, _Nouveau Voyage aux isles de l’Amerique_ (Paris, 1713), vi. 127 _sq._; J. N. Rat, “The Carib Language,” _Journal of the Anthropological Institute_, xxvii. (1898) pp. 311 _sq._

1315 See C. Sapper, “Mittelamericanische Caraiben,” _Internationales Archiv für Ethnographie_, x. (1897) pp. 56 _sqq._; and my article, “A Suggestion as to the Origin of Gender in Language,” _Fortnightly Review_, January 1900, pp. 79-90; also _Totemism and Exogamy_, iv. 237 _sq._

1316 P. Ehrenreich, “Materialien zur Sprachenkunde Brasiliens,” _Zeitschrift für Ethnologie_, xxvi. (1894) pp. 23-35.

M210 The names of the dead are in general not mentioned by the Australian aborigines.

1317 Strabo, xi. 4. 8, p. 503.

1318 G. Grey, _Journals of Two Expeditions of Discovery in North-West and Western Australia_ (London, 1841), ii. 232, 257. The writer is here speaking especially of western Australia, but his statement applies, with certain restrictions which will be mentioned presently, to all parts of the continent. For evidence see D. Collins, _Account of the English Colony in New South Wales_ (London, 1804), p. 390; Hueber, “À travers l’Australie,” _Bulletin de la Société de Géographie_ (Paris), Vme Série, ix. (1865) p. 429; S. Gason, in _Native Tribes of South Australia_, p. 275; K. Brough Smyth, _Aborigines of Victoria_, i. 120, ii. 297; A. L. P. Cameron, in _Journal of the Anthropological Institute_, xiv. (1885) p. 363; E. M. Curr, _The Australian Race_, i. 88, 338, ii. 195, iii. 22, 29, 139, 166, 596; J. D. Lang, _Queensland_ (London, 1861), pp. 367, 387, 388; C. Lumholtz, _Among Cannibals_ (London, 1889), p. 279; _Report on the Work of the Horn Scientific Expedition to Central Australia_ (London and Melbourne, 1896), pp. 137, 168. More evidence is adduced below.

1319 On this latter motive see especially the remarks of A. W. Howitt, in _Kamilaroi and Kurnai_, p. 249. Compare also C. W. Schurmann, in _Native Tribes of South Australia_, p. 247; F. Bonney, in _Journal of the Anthropological Institute_, xiii. (1884) p. 127.

1320 A. Oldfield, “The Aborigines of Australia,” _Transactions of the Ethnological Society of London_, N.S., iii. (1865) p. 238.

1321 A. Oldfield, _op. cit._ p. 240.

1322 W. Stanbridge, “On the Aborigines of Victoria,” _Transactions of the Ethnological Society of London_, N.S., i. (1861) p. 299.

1323 A. W. Howitt, “On some Australian Beliefs,” _Journal of the Anthropological Institute_, xiii. (1884) p. 191; _id._, _Native Tribes of South-East Australia_, p. 440.

_ 1324 Id._, _Native Tribes of South-East Australia_, p. 469.

1325 G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_ (London, 1847), i. 94.

1326 Spencer and Gillen, _Native Tribes of Central Australia_, p. 498.

1327 Spencer and Gillen, _Northern Tribes of Central Australia_, p. 526.

1328 E. Clement, “Ethnographical Notes on the Western Australian Aborigines,” _Internationales Archiv für Ethnographie_, xvi. (1904) p. 9.

M211 The names of the dead are not uttered by the American Indians.

1329 L. H. Morgan, _League of the Iroquois_ (Rochester, U.S., 1851), p. 175.

1330 A. S. Gatschett, _The Klamath Indians of South-Western Oregon_ (Washington, 1890) (_Contributions to North American Ethnology_, vol. ii. pt. 1), p. xli; Chase, quoted by H. H. Bancroft, _Native Races of the Pacific States_, i. 357, note 76.

1331 S. Powers, _Tribes of California_, p. 33; compare p. 68.

1332 S. Powers, _op. cit._ p. 240.

1333 F. A. Simons, “An Exploration of the Goajira Peninsula, U.S. of Colombia,” _Proceedings of the Royal Geographical Society_, vii. (1885) p. 791.

1334 M. Dobrizhoffer, _Historia de Abiponibus_, ii. 301, 498. For more evidence of the observance of this taboo among the American Indians see A. Woldt, _Captain Jacobsen’s Reise an der Nordwestküste Americas_ (Leipsic, 1884), p. 57 (as to the Indians of the north-west coast); W. Colquhoun Grant, “Description of Vancouver’s Island,” _Journal of the Royal Geographical Society_, xxvii. (1857) p. 303 (as to Vancouver Island); Capt. Wilson, “Report on the Indian Tribes,” _Transactions of the Ethnological Society of London_, N.S., iv. (1866) p. 286 (as to Vancouver Island and neighbourhood); C. Hill Tout, in _Journal of the Anthropological Institute_, xxxv. (1905) p. 138; _id._, _The Far West, the Land of the Salish and Déné_, p. 201; A. Ross, _Adventures on the Oregon or Columbia River_, p. 322; H. R. Schoolcraft, _Indian Tribes_, iv. 226 (as to the Bonaks of California); Ch. N. Bell, “The Mosquito Territory,” _Journal of the Royal Geographical Society_, xxxii. (1862) p. 255; A. Pinart, “Les Indiens de l’Etat de Panama,” _Revue d’Ethnographie_, vi. (1887) p. 56; G. C. Musters, in _Journal of the Royal Geographical Society_, xli. (1871) p. 68 (as to Patagonia). More evidence is adduced below.

M212 Many other peoples are reluctant to mention the names of the dead. This reluctance seems to be based on a fear of the ghosts, whose attention might be attracted by the mention of their names.

1335 See P. S. Pallas, _Reise durch verschiedene Provinzen des russischen Reichs_, iii. 76 (Samoyeds); J. W. Breeks, _Account of the Primitive Tribes and Monuments of the Nīlagiris_ (London, 1873), p. 19; W. E. Marshall, _Travels amongst the Todas_, p. 177; W. H. R. Rivers, _The Todas_, pp. 462, 496, 626; Plan de Carpin (de Plano Carpini), _Relation des Mongols ou Tartares_, ed. D’Avezac, cap. iii. § iii.; H. Duveyrier, _Exploration du Sahara, les Touareg du nord_ (Paris, 1864), p. 415; Lieut. S. C. Holland, “The Ainos,” _Journal of the Anthropological Institute_, iii. (1874) p. 238; J. Batchelor, _The Ainu and their Folk-lore_ (London, 1901), pp. 252, 564; J. M. Hildebrandt, “Ethnographische Notizen über Wakamba und ihre Nachbarn,” _Zeitschrift für Ethnologie_, x. (1878) p. 405; A. C. Hollis, _The Nandi_, p. 71; F. Blumentritt, _Versuch einer Ethnographie der Philippinen_ (Gotha, 1882), p. 38 (_Petermann’s Mittheilungen, Ergänzungsheft_, No. 67); N. Fontana, “On the Nicobar Isles,” _Asiatick Researches_, iii. (London, 1799) p. 154; W. H. Furness, _Folk-lore in Borneo_ (Wallingford, Pennsylvania, 1899), p. 26; A. van Gennep, _Tabou et totémisme à Madagascar_, pp. 70 _sq._; J. E. Calder, “Native Tribes of Tasmania,” _Journal of the Anthropological Institute_, iii. (1874) p. 23; J. Bonwick, _Daily Life of the Tasmanians_, pp. 97, 145, 183.

1336 H. Duveyrier, _Exploration du Sahara, les Touareg du nord_, p. 431.

1337 J. Dawson, _Australian Aborigines_, p. 42.

1338 K. Vetter, _Komm herüber und hilf uns!_ iii. (Barmen, 1898) p. 24; _id._, in _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, p. 92.

1339 Dr. L. Loria, “Notes on the ancient War Customs of the Natives of Logea,” _British New Guinea, Annual Report for 1894-95_, pp. 45, 46 _sq._ Compare M. Krieger, _Neu-Guinea_, p. 322.

1340 Myron Eels, “The Twana, Chemakum, and Klallam Indians of Washington Territory,” _Annual Report of the Smithsonian Institute for 1887_,

## part i. p. 656.

1341 Baron C. C. von der Decken, _Reisen in Ost-Afrika_ (Leipsic, 1869-1871), ii. 25; R. Andree, _Ethnographische Parallelen und Vergleiche_, pp. 182 _sq._

1342 S. L. Hinde and H. Hinde, _The last of the Masai_ (London, 1901), p. 50; Sir H. Johnston, _The Uganda Protectorate_, ii. 826.

M213 The like fear leads people who bear the same name as the dead to change it for another.

1343 W. Wyatt, in _Native Tribes of South Australia_, p. 165.

1344 D. Collins, _Account of the English Colony in New South Wales_ (London, 1804), p. 392.

1345 P. Beveridge, “Notes on the Dialects, Habits, and Mythology of the Lower Murray Aborigines,” _Transactions of the Royal Society of Victoria_, vi. 20 _sq._

1346 “Description of the Natives of King George’s Sound (Swan River) and adjoining Country,” _Journal of the R. Geographical Society_, i. (1832) pp. 46 _sq._

1347 W. E. Roth, _North Queensland Ethnography, Bulletin No. 5_ (Brisbane, 1903), § 72, p. 20.

1348 G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_ (London, 1847), ii. 228.

1349 J. F. Lafitau, _Mœurs des sauvages ameriquains_, ii. 434; R. Southey, _History of Brazil_, iii. 894 (referring to Roger Williams).

1350 Charlevoix, _Histoire de la Nouvelle France_, vi. 109.

1351 S. Powers, _Tribes of California_, p. 349; Myron Eels, “The Twana, Chemakum, and Klallam Indians of Washington Territory,” _Annual Report of the Smithsonian Institute for 1887_, p. 656.

1352 S. L. Hinde and H. Hinde, _The Last of the Masai_, p. 50.

M214 Sometimes all the near relations of the deceased change their names.

1353 J. Dawson, _Australian Aborigines_, p. 42.

1354 H. H. Bancroft, _Native Races of the Pacific States_, i. 248. Compare K. F. v. Baer und Gr. v. Helmersen, _Beiträge zur Kenntniss des russischen Reiches und der angränzenden Länder Asiens_, i. (St. Petersburg, 1839), p. 108 (as to the Kenayens of Cook’s Inlet and the neighbourhood).

1355 J. Mooney, “Calendar History of the Kiowa Indians,” _Seventeenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1898) p. 231.

1356 F. de Azara, _Voyages dans l’Amérique Méridionale_ (Paris, 1808), ii. 153 _sq._

1357 P. Lozano, _Descripcion chorographica_, etc., _del Gran Chaco_ (Cordova, 1733), p. 70.

1358 E. H. Man, “Notes on the Nicobarese,” _Indian Antiquary_, xxviii. (1899) p. 261. Elsewhere I have suggested that mourning costume in general may have been adopted with this intention. See _Journal of the Anthropological Institute_, xv. (1886) pp. 73, 98 _sqq._

1359 J. Enderli, “Zwei Jahre bei den Tchuktschen und Korjaken,” _Petermanns Mitteilungen_, xlix. (1903) p. 257.

M215 When the name of the deceased is that of a common object, the word is often dropped in ordinary speech and another substituted for it.

1360 R. Brough Smyth, _Aborigines of Victoria_, ii. 266.

1361 E. J. Eyre, _Journals of Expeditions of Discovery_, ii. 354 _sq._

1362 J. Macgillivray, _Narrative of the Voyage of H.M.S. Rattlesnake_ (London, 1852), ii. 10 _sq._

1363 J. Bulmer, in Brough Smyth’s _Aborigines of Victoria_, ii. 94.

1364 H. E. A. Meyer, in _Native Tribes of South Australia_, p. 199, compare p. xxix.

1365 J. Dawson, _Australian Aborigines_, p. 43. Mr. Howitt mentions the case of a native who arbitrarily substituted the name _nobler_ (“spirituous liquor”) for _yan_ (“water”) because Yan was the name of a man who had recently died (_Kamilaroi and Kurnai_, p. 249).

M216 This custom has transformed some of the languages of the American Indians.

1366 M. Dobrizhoffer, _Historia de Abiponibus_ (Vienna, 1784), ii. 199, 301.

1367 H. Ten Kate, “Notes ethnographiques sur les Comanches,” _Revue d’Ethnographie_, iv. (1885) p. 131.

1368 J. Mooney, “Calendar History of the Kiowa Indians,” _Seventeenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1898) p. 231.

M217 A similar custom has modified languages in Africa, Buru, New Guinea, the Caroline Islands, and the Nicobarese.

1369 Rev. J. Roscoe in a letter to me dated Mengo, Uganda, 17th February 1904.

1370 A. C. Hollis, _The Masai_ (Oxford, 1905), pp. 304 _sq._ As to the Masai customs in this respect see also above, pp. 354 _sq._, 356.

1371 J. H. W. van der Miesen, “Een en ander over Boeroe,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 455.

1372 Sir William Macgregor, _British New Guinea_ (London, 1897), p. 79.

1373 C. G. Seligmann, _The Melanesians of British New Guinea_ (Cambridge, 1910), pp. 629-631.

1374 F. W. Christian, _The Caroline Islands_ (London, 1899), p. 366.

1375 F. A. de Roepstorff, “Tiomberombi, a Nicobar Tale,” _Journal of the Asiatic Society of Bengal_, liii. (1884) pt. i. pp. 24 _sq._ In some tribes apparently the names of the dead are only tabooed in the presence of their relations. See C. Hill-Tout, in “Report of the Committee on the Ethnological Survey of Canada,” _Report of the British Association for the Advancement of Science_, Bradford, 1900, p. 484; G. Brown, _Melanesians and Polynesians_ (London, 1910), p. 399. But in the great majority of the accounts which I have consulted no such limitation of the taboo is mentioned.

M218 The suppression of the names of the dead cuts at the root of historical tradition.

1376 A. S. Gatschet, _The Klamath Indians of South-Western Oregon_ (Washington, 1890), p. xli. (_Contributions to North American Ethnology_, vol. ii. pt. I).

1377 P. Beveridge, “Of the Aborigines inhabiting the great Lacustrine and Riverine Depression of the Lower Murray,” etc., _Journal and Proceedings of the Royal Society of New South Wales for 1883_, vol. xvii. p. 65. The custom of changing common words on the death of persons who bore them as their names seems also to have been observed by the Tasmanians. See J. Bonwick, _Daily Life of the Tasmanians_, p. 145.

M219 Sometimes the names of the dead are revived after a certain time. The American Indians used to bring the dead to life again by solemnly bestowing their names on living persons, who were thereafter regarded as reincarnations of the dead.

1378 G. Grey, _Journals of two Expeditions of Discovery in North-West and Western Australia_, ii. 231 _sq._

1379 J. Dawson, _Australian Aborigines_, p. 42.

1380 C. W. Schürmann, in _Native Tribes of South Australia_, p. 247.

1381 H. H. Bancroft, _Native Races of the Pacific States_, iii. 156.

1382 Myron Eels, “The Twana, Chemakum, and Klallam Indians of Washington Territory,” _Annual Report of the Smithsonian Institution for 1887_, p. 656.

1383 S. R. M’Caw, “Mortuary Customs of the Puyallups,” _The American Antiquarian and Oriental Journal_, viii. (1886) p. 235.

1384 J. F. Lafitau, _Mœurs des sauvages ameriquains_ (Paris, 1724), ii. 434. Charlevoix merely says that the taboo on the names of the dead lasted “a certain time” (_Histoire de la Nouvelle France_, vi. 109). “A good long while” is the phrase used by Captain J. G. Bourke in speaking of the same custom among the Apaches (_On the Border with Crook_, p. 132).

M220 Mode of reviving the dead in the persons of their namesakes among the North American Indians.

1385 Gabriel Sagard, _Le Grand Voyage du pays des Hurons_, Nouvelle Édition (Paris, 1865), p. 202. The original edition of Sagard’s book was published at Paris in 1632.

_ 1386 Relations des Jésuites_, 1636, p. 131; _id._, 1642, pp. 53, 85; _id._, 1644, pp. 66 _sq._ (Canadian reprint, Quebec, 1858).

1387 Daniel W. Harmon, quoted by Rev. Jedidiah Morse, _Report to the Secretary of War of the United States on Indian Affairs_ (New-Haven, 1822), Appendix, p. 345. The custom seems now to be extinct. It is not mentioned by Father A. G. Morice in his accounts of the tribe (in _Proceedings of the Canadian Institute_, Third Series, vol. vii. 1888-89; _Transactions of the Canadian Institute_, vol. iv. 1892-93; _Annual Archaeological Report_, Toronto, 1905).

1388 Ch. Wilkes, _Narrative of the United States Exploring Expedition_ (New York, 1851), iv. 453.

M221 The dead revived in their namesakes among the Lapps, Khonds, Yorubas, Baganda, and Makalaka.

1389 E. J. Jessen, _De Finnorum Lapponumque Norwegicorum religione pagana_, pp. 33 _sq._ (bound up with C. Leemius, _De Lapponibus Finmarchiae eorumque lingua, vita, et religione pristina commentatio_, Copenhagen, 1767).

1390 Major S. C. Macpherson, _Memorials of Service in India_ (London, 1865), pp. 72 _sq._

1391 C. Spiess, “Einiges über die Bedeutung der Personennamen der Evheer in Togo-Gebiete,” _Mittheilungen des Seminars für orientalische Sprachen zu Berlin_, vi. (1903) Dritte Abtheilung, pp. 56 _sq._

1392 A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_, p. 152; _id._, _The Ewe-speaking Peoples of the Slave Coast_, pp. 153 _sq._ In the former passage the writer says nothing about the child’s name. In the latter he merely says that an ancestor is supposed to have sent the child, who accordingly commonly takes the name of that ancestor. But the analogy of other peoples makes it highly probable that, as Col. Ellis himself states in his later work (_The Yoruba-speaking Peoples_), the ancestor is believed to be incarnate in the child. That the Yoruba child takes the name of the ancestor who has come to life again in him is definitely stated by A. Dieterich in _Archiv für Religionswissenschaft_, viii. (1904) p. 20, referring to _Zeitschrift für Missionskunde und Religionswissenschaft_, xv. (1900) p. 17, a work to which I have not access. Dieterich’s account of the subject of rebirth (_op. cit._ pp. 18-21) deserves to be consulted.

1393 J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 32.

1394 C. Mauch, _Reisen im Inneren von Süd-Afrika_ (Gotha, 1874), p. 43 (_Petermann’s Mittheilungen, Ergänsungsheft_, No. 37).

M222 Revival of the names of the dead among the Nicobarese and Gilyaks.

1395 Sir R. C. Temple, in _Census of India, 1901_, vol. iii. 207, 212.

1396 Plan de Carpin (de Plano Carpini), _Relation des Mongols ou Tartares_, ed. D’Avezac, cap. iii. § iii. The writer’s statement (“_nec nomen proprium ejus usque ad tertiam generationem audet aliquis nominare_”) is not very clear.

1397 P. Labbé, _Un Bagne russe, l’île de Sakhaline_ (Paris, 1903), p. 166.

M223 Namesakes of the dead treated as the dead in person among the Esquimaux of Bering Strait.

1398 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, part i. (Washington, 1899), pp. 363 _sq._, 365, 368, 371, 377, 379, 424 _sq._

M224 Ceremonies at the naming of children are probably often associated with the idea of rebirth.

1399 On the doctrine of the reincarnation of ancestors in their descendants see E. B. Tylor, _Primitive Culture_,2 ii. 3-5, who observes with great probability that “among the lower races generally the renewal of old family names by giving them to new-born children may always be suspected of involving some such thought.” See further _Totemism and Exogamy_, iii. 297-299.

M225 Sometimes the names of the dead may be pronounced after their bodies have decayed. Arunta practice of chasing the ghost into the grave at the end of the period of mourning.

1400 H. H. Bancroft, _Native Races of the Pacific States_, i. 248.

1401 G. Taplin, in _Native Tribes of South Australia_, p. 19.

1402 H. E. A. Meyer, in _Native Tribes of South Australia_, p. 199.

1403 Some of the Indians of Guiana bring food and drink to their dead so long as the flesh remains on the bones; when it has mouldered away, they conclude that the man himself has departed. See A. Biet, _Voyage de la France équinoxiale en l’Isle de Cayenne_ (Paris, 1664), p. 392. The Alfoors or Toradjas of central Celebes believe that the souls of the dead cannot enter the spirit-land until all the flesh has been removed from their bones; till that has been done, the gods (_lamoa_) in the other world could not bear the stench of the corpse. Accordingly at a great festival the bodies of all who have died within a certain time are dug up and the decaying flesh scraped from the bones. See A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxix. (1895) pp. 26, 32 _sqq._; _id._, “Het wezen van het Heidendom te Posso,” _ibid._ xlvii. (1903) p. 32. The Matacos Indians of the Gran Chaco believe that the soul of a dead man does not pass down into the nether world until his body is decomposed or burnt. See J. Pelleschi, _Los Indios Matacos_ (Buenos Ayres, 1897), p. 102. These ideas perhaps explain the widespread custom of disinterring the dead after a certain time and disposing of their bones otherwise.

1404 Spencer and Gillen, _Native Tribes of Central Australia_, pp. 498-508.

M226 The birth-names of kings kept secret or not pronounced.

1405 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, pp. 98 _sq._

1406 A. Cecchi, _Da Zeila alle frontiere del Caffa_, ii. (Rome, 1885) p. 551.

1407 Rev. J. Roscoe, “The Bahima,” _Journal of the Royal Anthropological Institute_, xxxvii. (1907) p. 96.

1408 J. F. Cunningham, _Uganda and its Peoples_ (London, 1905), pp. 14, 16.

1409 De la Loubere, _Du royaume de Siam_ (Amsterdam, 1691), i. 306; Pallegoix, _Royaume Thai ou Siam_, i. 260.

1410 J. S. Polack, _Manners and Customs of the New Zealanders_ (London, 1840), ii. 127, note 43.

1411 A. Fytche, _Burma Past and Present_ (London, 1878), i. 238.

1412 J. Edkins, _Religion in China_2 (London, 1878), p. 35.

1413 Ch. Dallet, _Histoire de l’Église de Corée_, i. p. xxiv.; Mrs. Bishop, _Korea and her Neighbours_ (London, 1898), i. 48. The custom is now obsolete (G. N. Curzon, _Problems of the Far East_, Westminster, 1896, p. 155 note).

1414 E. Aymonier, _Notice sur le Cambodge_ (Paris, 1875), p. 22; _id._, _Le Cambodge_, i. (Paris, 1900) p. 58.

1415 K. F. Holle, “Snippers van den Regent van Galoeh,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvii. (1882) p. 101.

1416 N. P. Wilken en J. A. Schwarz, “Allerlei over het land en volk van Bolaang Mongondou,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xi. (1867) p. 356.

1417 S. Roos, “Bijdrage tot de Kennis van Taal, Land, en Volk op het eiland Soemba,” p. 70, _Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxxvi. Compare J. H. F. Kohlbrugge, “Naamgeving in Insulinde,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsche-Indië_, ii. (1900) p. 173.

M227 The names of Zulu kings and chiefs may not be pronounced.

1418 Above, pp. 335 _sq._

1419 J. Shooter, _The Kafirs of Natal and the Zulu Country_, pp. 221 _sq._; David Leslie, _Among the Zulus and Amatongas_2 (Edinburgh, 1875), pp. 172-179; J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” _Journal of the Anthropological Institute_, xx. (1891) p. 131. The account in the text is based mainly on Leslie’s description, which is by far the fullest.

M228 The names of living kings and chiefs may not be pronounced in Madagascar.

1420 D. Tyerman and G. Bennet, _Journal of Voyages and Travels_ (London, 1831), ii. 525 _sq._; J. Sibree, _The Great African Island_ (London, 1880), pp. 150 _sq._; _id._, “Curiosities of Words connected with Royalty and Chieftainship,” _Antananarivo Annual and Madagascar Magazine_, No. xi. (Christmas, 1887) pp. 308 _sq._; _id._, in _Journal of the Anthropological Institute_, xxi. (1887) pp. 226 _sqq._ On the custom of tabooing royal or chiefly names in Madagascar, see A. van Gennep, _Tabou et totémisme à Madagascar_ (Paris, 1904), pp. 104 _sqq._

M229 The names of dead kings and chiefs are also tabooed in Madagascar.

1421 V. Noel, “Île de Madagascar, recherches sur les Sakkalava,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, xx. (1843) pp. 303-306. Compare A. Grandidier, “Les Rites funéraires chez les Malgaches,” _Revue d’Ethnographie_, v. (1886) p. 224; A. Walen, “The Sakalava,” _Antananarivo Annual and Madagascar Magazine_, vol. ii., Reprint of the Second Four Numbers (Antananarivo, 1896), p. 242; A. van Gennep, _Tabou et totémisme à Madagascar_, pp. 110 _sq._ Amongst the Sakalavas it is forbidden to mention the name of any dead person. See A. Voeltzkow, “Vom Morondava zum Mangoky, Reiseskizzen aus West-Madagascar,” _Zeitschrift der Gesellschaft für Erdkunde zu Berlin_, xxxi. (1896) p. 118.

1422 R. Baron, “The Bara,” _Antananarivo Annual and Madagascar Magazine_, vol. ii., Reprint of the Second Four Numbers (Antananarivo, 1896), p. 83.

1423 A. Grandidier, “Madagascar,” _Bulletin de la Société de Géographie_ (Paris), Vme Série, xvii. (1869) pp. 401 _sq._ The writer is here speaking specially of the Sakalavas, though his remarks appear to be of general application.

M230 The names of chiefs may not be pronounced in Polynesia.

1424 J. S. Polack, _Manners and Customs of the New Zealanders_, i. 37 _sq._, ii. 126 _sq._ Compare E. Tregear, “The Maoris of New Zealand,” _Journal of the Anthropological Institute_, xix. (1890) p. 123.

1425 Captain J. Cook, _Voyages_ (London, 1809), vi. 155 (Third Voyage). Compare Captain James Wilson, _Missionary Voyage to the Southern Pacific Ocean_ (London, 1799), p. 366; W. Ellis, _Polynesian Researches_,2 iii. 101.

1426 Vancouver, _Voyage of Discovery to the North Pacific Ocean and round the World_ (London, 1798), i. 135.

_ 1427 United States Exploring Expedition, Ethnography and Philology_, by Horatio Hale (Philadelphia, 1846), pp. 288 _sq._

1428 G. Brown, D.D., _Melanesians and Polynesians_ (London, 1910), p. 280.

M231 The names of the Eleusinian priests might not be uttered.

1429 Lucian, _Lexiphanes_, 10. The inscriptional and other evidence of this Greek superstition was first brought to the notice of anthropologists by Mr. W. R. Paton in an interesting article, “The Holy Names of the Eleusinian Priests,” _International Folk-lore Congress, 1891, Papers and Transactions_, pp. 202-214. Compare E. Maass, _Orpheus_ (Munich, 1895), p. 70; Aug. Mommsen, _Feste der Stadt Athen im Altertum_ (Leipsic, 1898), pp. 253-255; P. Foucart, _Les Grands Mystères d’Eleusis_ (Paris, 1900), pp. 28-31. The two last writers shew that, contrary to what we might have expected, the custom appears not to have been very ancient.

1430 G. Kaibel, _Epigrammata Graeca ex lapidibus conlecta_, No. 863; Ἐφημερὶς ἀρχαιολογική, 1883, col. 79 _sq._ From the latter of these inscriptions we learn that the name might be made public after the priest’s death. Further, a reference of Eunapius (_Vitae sophistarum_, p. 475 of the Didot edition) shews that the name was revealed to the initiated. In the essay cited in the preceding note Mr. W. R. Paton assumes that it was the new and sacred name which was kept secret and committed to the sea. The case is not clear, but both the evidence and the probability seem to me in favour of the view that it was rather the old everyday name of the priest or priestess which was put away at his or her consecration. If, as is not improbable, these sacred personages had to act the parts of gods and goddesses at the mysteries, it might well be deemed indecorous and even blasphemous to recall the vulgar names by which they had been known in the familiar intercourse of daily life. If our clergy, to suppose an analogous case, had to personate the most exalted beings of sacred history, it would surely be grossly irreverent to address them by their ordinary names during the performance of their solemn functions.

M232 The old names of members of the Yewe order in Togo may not be uttered.

1431 H. Seidel, “Der Yew’e Dienst im Togolande,” _Zeitschrift für afrikanische und oceanische Sprachen_, iii. (1897) pp. 161-173; H. Klose, _Togo unter deutscher Flagge_ (Berlin, 1899), pp. 197-205. Compare Lieut. Herold, “Bericht betreffend religiöse Anschauungen und Gebräuche der deutschen Ewe-Neger,” _Mittheilungen aus den deutschen Schutzgebieten_, v. (1892) p. 146; J. Spieth, “Der Jehve Dienst der Evhe-Neger,” _Mittheilungen der Geographischen Gesellschaft zu Jena_, xii. (1893) pp. 83-88; C. Spiess, “Religionsbegriffe der Evheer in Westafrika,” _Mittheilungen des Seminars für orientalische Sprachen zu Berlin_, vi. (1903) Dritte Abtheilung, p. 126.

M233 The utterance of the names of gods and spirits is supposed to disturb the course of nature.

1432 Spencer and Gillen, _Northern Tribes of Central Australia_, p. 227.

1433 G. Timkowski, _Travels of the Russian Mission through Mongolia to China_ (London, 1827), ii. 348.

1434 J. Campbell, _Travels in South Africa, Second Journey_ (London, 1822), ii. 204 _sq._

1435 P. Rascher, “Die Sulka, ein Beitrag zur Ethnographie Neu-Pommern,” _Archiv für Anthropologie_, xxix. (1904) p. 216. Compare R. Parkinson, _Dreissig Jahre in der Südsee_, p. 198.

1436 Washington Matthews, “The Mountain Chant, a Navajo Ceremony,” _Fifth Annual Report of the Bureau of Ethnology_ (Washington, 1887), pp. 386 _sq._

1437 L. H. Morgan, _League of the Iroquois_ (Rochester, U.S., 1851), pp. 167 _sq._ The writer derives the prohibition to tell tales of wonder in summer “from a vague and indefinable dread.”

1438 H. R. Schoolcraft, _Indian Tribes_, iii. 314, 492.

1439 K. Vetter, in _Mittheilungen der Geographischen Gesellschaft zu Jena_, xii. (1893) p. 95; _id._, _Komm herüber und hilf uns!_ ii. (Barmen, 1898) p. 26; B. Hagen, _Unter den Papuas_ (Wiesbaden, 1898), p. 270. On myths or magical tales told as spells to produce the effects which they describe, compare F. Kauffmann, _Balder_ (Strasburg, 1902), pp. 299 _sqq._; C. Fossey, _La Magie assyrienne_ (Paris, 1902), pp. 95-97.

M234 Winter and summer names of the Kwakiutl Indians.

1440 Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” _Report of the U.S. National Museum for 1895_, pp. 396, 418 _sq._, 503, 504. Compare _Totemism and Exogamy_, iii. 333 _sq._, 517 _sq._

M235 Names of gods kept secret. How Isis discovered the name of Ra, the sun-god.

1441 Xenophanes, quoted by Eusebius, _Praeparatio Evangelii_, xiii. 13, pp. 269 _sq._, ed. Heinichen, and by Clement of Alexandria, _Strom._ vii. 4, pp. 840 _sq._, ed. Potter; H. Diels, _Die Fragmente der Vorsokratiker_2 (Berlin, 1906-1910), i. 49.

1442 A. Erman, _Ägypten und ägyptisches Leben im Altertum_, pp. 359-362; A. Wiedemann, _Die Religion der alten Ägypter_, pp. 29-32; G. Maspero, _Histoire ancienne des peuples de l’Orient classique: les origines_, pp. 162-164; R. V. Lanzone, _Dizionario di mitologia egizia_ (Turin, 1881-1884), pp. 818-822; E. A. Wallis Budge, _The Book of the Dead_ (London, 1895), pp. lxxxix.-xci.; _id._, _Egyptian Magic_, pp. 136 _sqq._; _id._, _The Gods of the Egyptians_ (London, 1904), i. 360 _sq._ The abridged form of the story given in the text is based on a comparison of these various versions, of which Erman’s is slightly, and Maspero’s much curtailed. Mr. Budge’s version is reproduced by Mr. E. Clodd (_Tom Tit Tot_, pp. 180 _sqq._).

M236 Egyptian wizards have worked enchantments by the names of the gods both in ancient and modern times. Magical constraint exercised over demons by means of their names in North Africa and China.

1443 G. Maspero, _Études de mythologie et d’archéologie égyptienne_ (Paris, 1893), ii. 297 _sq._

1444 E. Lefébure, “La Vertu et la vie du nom en Égypte,” _Mélusine_, viii. (1897) coll. 227 _sq._ Compare A. Erman, _Ägypten und ägyptisches Leben im Altertum_, pp. 472 _sq._; E. A. Wallis Budge, _Egyptian Magic_, pp. 157 _sqq._

1445 Lucan, _Pharsalia_, vi. 730 _sqq._

1446 E. W. Lane, _Manners and Customs of the Ancient Egyptians_ (Paisley and London, 1895), ch. xii. p. 273.

1447 E. Doutté, _Magie et religion dans l’Afrique du nord_, p. 130.

1448 J. J. M. de Groot, _The Religious System of China_, vi. (Leyden, 1910) p. 1126.

M237 Divine names used by the Romans to conjure with.

1449 Pliny, _Nat. Hist._ xxviii. 18; Macrobius, _Saturn._ iii. 9; Servius on Virgil, _Aen._ ii. 351; Plutarch, _Quaest. Rom._ 61. According to Servius (_l.c._) it was forbidden by the pontifical law to mention any Roman god by his proper name, lest it should be profaned. Compare Festus, p. 106, ed. C. O. Müller: “_Indigetes dii quorum nomina vulgari non licet_.” On the other hand the Romans were careful, for the sake of good omen, to choose men with lucky names, like Valerius, Salvius, Statorius, to open any enterprise of moment, such as to lead the sacrificial victims in a religious procession or to be the first to answer to their names in a levy or a census. See Cicero, _De divinatione_, i. 45. 102 _sq._; Festus, _s.v._ “Lacus Lucrinus,” p. 121, ed. C. O. Müller; Pliny, _Nat. Hist._ xxviii. 22; Tacitus, _Histor._ iv. 53.

1450 Pliny, _Nat. Hist._ iii. 65; Solinus, i. 4 _sq._; Macrobius, _Sat._ iii. 9, 3, and 5; Servius, on Virgil, _Aen._ i. 277; Joannes Lydus, _De mensibus_, iv. 50.

1451 F. Fossey, _La Magie assyrienne_ (Paris, 1902), pp. 58, 95.

1452 T. de Pauly, _Description ethnographique des peuples de la Russie_ (St. Petersburg, 1862), _Peuples ouralo-altaïques_, p. 24.

M238 The taboos on names of kings and commoners are alike in origin. M239 Common words as well as personal names are often tabooed from superstitious motives. M240 Common words tabooed by Highland fowlers and fishermen.

1453 M. Martin, “Description of the Western Islands of Scotland,” in Pinkerton’s _Voyages and Travels_, iii. 579 _sq._ As to the Flannan Islands see also Sir J. Sinclair’s _Statistical Account of Scotland_, xix. (Edinburgh, 1797), p. 283.

1454 J. G. Campbell, _Superstitions of the Highlands and Islands of Scotland_ (Glasgow, 1900), p. 239.

1455 Miss Morag Cameron, “Highland Fisher-folk and their Superstitions,” _Folk-lore_, xiv. (1903) p. 304.

M241 Common words tabooed by Scotch fishermen and others.

1456 A. Edmonston, _Zetland Islands_ (Edinburgh, 1809), ii. 74.

1457 Ch. Rogers, _Social Life in Scotland_ (Edinburgh, 1884-1886), iii. 218.

1458 W. Gregor, _Folk-lore of the North-East of Scotland_, pp. 199-201.

1459 “Traditions, Customs, and Superstitions of the Lewis,” _Folk-lore_, vi. (1895) p. 170; Miss A. Goodrich-Freer, “The Powers of Evil in the Outer Hebrides,” _Folk-lore_, x. (1899) p. 265.

1460 J. Mackenzie, _Ten Years north of the Orange River_ (Edinburgh, 1871), p. 151, note 1.

1461 J. G. Campbell, _Witchcraft and Second Sight in the Highlands and Islands of Scotland_ (Glasgow, 1902), pp. 184 _sq._

M242 Common words, especially the names of dangerous animals, tabooed in various parts of Europe.

1462 J. Rhys, “Manx Folk-lore and Superstitions,” _Folk-lore_, iii. (1892) p. 84.

1463 A. Bosquet, _La Normandie romanesque et merveilleuse_ (Paris and Rouen, 1845), p. 308.

1464 J. G. Gmelin, _Reise durch Sibirien_, ii. (Göttingen, 1752), p. 277

_ 1465 Bavaria, Landes- und Volkskunde des Königreichs Bayern_, ii. (Munich, 1863), p. 304.

1466 Tettau und Temme, _Die Volkssagen Ostpreussens, Litthauens und Westpreussens_ (Berlin, 1837), p. 281.

1467 W. Witzschel, _Sagen, Sitten, und Gebräuche aus Thüringen_, p. 175, § 30.

1468 K. Bartsch, _Sagen, Märchen, und Gebräuche aus Meklenburg_, ii. p. 246, §§ 1273, 1274.

1469 A. Kuhn, _Märkische Sagen und Märchen_, p. 378, § 14.

1470 B. Thorpe, _Northern Mythology_, ii. 83 _sq._; L. Lloyd, _Peasant Life in Sweden_ (London, 1870), p. 251.

1471 R. F. Kaindl, _Die Huzulen_ (Vienna, 1894), p. 103; _id._, “Viehzucht und Viehzauber in den Ostkarpaten,” _Globus_, lxix. (1896) p. 387.

_ 1472 Id._, “Neue Beiträge zur Ethnologie und Volkskunde der Huzulen,” _Globus_, lxix. (1896) p. 73.

1473 C. Leemius, _De Lapponibus Finmarchiae eorumque lingua, vita, et religione pristina commentatio_ (Copenhagen, 1767), pp. 502 _sq._

1474 M. A. Castren, _Vorlesungen über die finnische Mythologie_ (St. Petersburg, 1853), p. 201.

1475 Varonen, reported by Hon. J. Abercromby in _Folk-lore_, ii. (1891) pp. 245 _sq._

1476 Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten_, p. 120.

M243 The names of various animals tabooed in Siberia, Kamtchatka, and America.

1477 P. Labbé, _Un Bagne russe, l’île de Sakhaline_ (Paris, 1903), p. 231.

1478 G. W. Steller, _Beschreibung von dem Lande Kamtschatka_ (Frankfort and Leipsic, 1774), p. 276.

1479 G. W. Steller, _op. cit._ p. 91; compare _ib._ pp. 129, 130.

1480 J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual Report of the Bureau of Ethnology_ (Washington, 1892), p. 352. Compare _id._, “Myths of the Cherokee,” _Nineteenth Annual Report of the Bureau of American Ethnology_, Part i. (Washington, 1900) p. 295.

1481 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, Part i. (Washington, 1899) p. 438.

1482 F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. (1901) p. 148.

1483 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv. (April 1900) p. 374.

M244 Names of animals and things tabooed by the Arabs, Africans, and Malagasy.

1484 J. Wellhausen, _Reste arabischen Heidentums_2 (Berlin, 1897), p. 199.

1485 A. Certeux et E. H. Carnoy, _L’Algérie traditionnelle_ (Paris and Algiers, 1884), pp. 172, 175.

1486 Father Picarda, “Autour de Mandéra,” _Missions Catholiques_, xviii. (1886) p. 227.

1487 J. J. Monteiro, _Angola and the River Congo_ (London, 1875), ii. 116.

1488 J. Mackenzie, _Ten Years north of the Orange River_ (Edinburgh, 1871), p. 151; C. R. Conder, in _Journal of the Anthropological Institute_, xvi. (1887) p. 84.

1489 H. B. Johnstone, “Notes on the Customs of the Tribes occupying Mombasa Sub-district, British East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 268.

1490 J. J. M. de Groot, _The Religious System of China_, v. (Leyden, 1907) p. 691.

1491 A. F. Mockler-Ferryman, _British Nigeria_ (London, 1902), p. 285.

1492 J. Irle, _Die Herero_ (Gütersloh, 1906), p. 133.

1493 A. C. Hollis, _The Nandi_ (Oxford, 1909), p. 43.

1494 H. F. Standing, “Malagasy _fady_,” _Antananarivo Annual and Madagascar Magazine_, vol. ii., _Reprint of the Second Four Numbers_ (Antananarivo, 1896), p. 258.

1495 H. F. Standing, _op. cit._ p. 263.

1496 J. Sibree, _The Great African Island_, pp. 307 _sq._

1497 R. H. Nassau, _Fetichism in West Africa_ (London, 1904), pp. 381 _sqq._

M245 Names of animals, especially the snake and the tiger, tabooed in India.

_ 1498 Panjab Notes and Queries_, i. p. 15, § 122.

_ 1499 North Indian Notes and Queries_, i. p. 104, § 690.

_ 1500 Id._ v. p. 133, § 372.

1501 W. Crooke, _Popular Religion and Folk-lore of Northern India_ (Westminster, 1896), ii. 142 _sq._

1502 S. Mateer, _Native Life in Travancore_, pp. 320 _sq._

_ 1503 North Indian Notes and Queries_, v. p. 133, § 372.

1504 W. Crooke, _op. cit._ ii. 212.

1505 W. Crooke in _North Indian Notes and Queries_, i. p. 70, § 579; _id._, _Tribes and Castes of the North-Western Provinces and Oudh_, iii. 249; _id._, _Popular Religion and Folk-lore of Northern India_ (Westminster, 1896), ii. 54.

1506 W. Crooke, _Tribes and Castes of the North-Western Provinces and Oudh_, iii. 314.

1507 D. Sunder, “Exorcism of Wild Animals in the Sundarbans,” _Journal of the Asiatic Society of Bengal_, lxxii. part iii. (Calcutta, 1904) pp. 45 _sqq._, 51.

M246 Names of animals and things tabooed in Indo-China.

1508 H. Mouhot, _Travels in the Central Parts of Indo-China_ (London, 1864), i. 263 _sq._

1509 Mgr Masson, in _Annales de la Propagation de la Foi_, xxiv. (1852) p. 323. Compare Le R. P. Cadière, “Croyances et dictons populaires de la vallée du Nguôn-son,” _Bulletin de l’École Française d’Extrême-Orient_, i. (1901) p. 134.

1510 E. Young, _The Kingdom of the Yellow Robe_ (Westminster, 1898), p. 61.

1511 N. Annandale, “Primitive Beliefs and Customs of the Patani Fishermen,” _Fasciculi Malayenses, Anthropology_, part i. (April 1903) p. 104.

1512 E. Aymonier, _Notes sur le Laos_, p. 113; _id._, _Voyage dans le Laos_, i. (Paris, 1895) p. 311. In the latter passage the writer observes that the custom of giving conventional names to common objects is very generally observed in Indo-China during the prosecution of long and perilous journeys undertaken periodically.

_ 1513 Id._, “Les Tchames et leurs religions,” _Revue de l’Histoire des Religions_, xxiv. (1891) p. 278. Compare A. Cabaton, _Nouvelles Recherches sur les Chams_ (Paris, 1901), p. 53.

1514 D. F. A. Hervey, in _Indian Notes and Queries_ (December 1886), p. 45, § 154.

M247 Special language used by East Indian searchers for camphor.

_ 1515 Pantang_ is equivalent to taboo. In this sense it is used also by the Dyaks. See S. W. Tromp, “Een Dajaksch Feest,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxix. (1890) pp. 31 _sq._

1516 J. R. Logan, “The Orang Binua of Johore,” _Journal of the Eastern Archipelago and Eastern Asia_, i. (1847) pp. 249, 263-265; A. Bastian, _Die Völker des östlichen Asien_, v. 37; H. Lake and H. J. Kelsall, “The Camphor Tree and Camphor Language of Johore,” _Journal of the Straits Branch of the Royal Asiatic Society_, No. 26 (January 1894), pp. 39 _sq._; W. W. Skeat, _Malay Magic_, pp. 212-214; W. W. Skeat and C. O. Blagden, _Pagan Races of the Malay Peninsula_ (London, 1906), ii. 414-431.

1517 C. M. Pleyte, “Herinneringen uit Oost-Indië,” _Tijdschrift van het koninklijk Nederlandsch Aardrijkskundig Genootschap_, II Serie, xvii. (1900) pp. 27 _sq._

1518 W. H. Furness, _Folk-lore in Borneo_ (Wallingford, Pennsylvania, 1899; privately printed), p. 27; _id._, _Home-life of Borneo Head-hunters_ (Philadelphia, 1902), p. 17. A special language is also used in the search for camphor by some of the natives of Sumatra. See Th. A. L. Heyting, “Beschrijving der onder-afdeeling Groot-Mandeling en Batang-Natal,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, xiv. (1897) p. 276.

1519 W. H. Furness, _Home-life of Borneo Head-hunters_, pp. 168 _sq._

M248 Special languages used by Malay miners, fowlers, and fishermen.

1520 W. W. Skeat, _Malay Magic_, pp. 250, 253-260. In like manner the people of Sikhim intensely dread all mining operations, believing that the ores and veins of metals are the stored treasures of the earth-spirits, who are enraged by the removal of these treasures and visit the robbers with sickness, failure of crops, and other calamities. Hence the Sikhimese leave the copper mines to be worked by Nepaulese. See L. A. Waddell, _Among the Himalayas_ (Westminster, 1899), p. 101.

1521 W. W. Skeat, _op. cit._ pp. 139 _sq._

1522 W. W. Skeat, _op. cit._ pp. 192 _sq._

1523 N. Annandale, “Primitive Beliefs and Customs of the Patani Fishermen,” _Fasciculi Malayenses, Anthropology_, part i. (April 1903) pp. 84-86.

1524 C. Snouck Hurgronje, _De Atjèhers_ (Batavia and Leyden, 1893-1894), i. 303.

M249 Names of things and animals tabooed in Sumatra, Nias, and Java.

1525 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. 100. As to the superstitions of gold-washers among the Gayos of Sumatra, see C. Snouck Hurgronje, _Het Gajoland en zijne Bewoners_ (Batavia, 1903), pp. 361 _sq._

1526 M. T. H. Perelaer, _Ethnographische Beschrijving der Dajaks_ (Zalt-Bommel, 1870), p. 215.

1527 J. T. Nieuwenhuisen en H. C. B. von Rosenberg, “Verslag omtrent het eiland Nias,” _Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxx. (1863) p. 115. Compare W. Marsden, _History of Sumatra_, p. 292; T. J. Newbold, _Account of the British Settlements in the Straits of Malacca_, ii. 192 _sq._

1528 J. E. Neumann, “_Kemali_, _Pantang_ en _Rèboe_ bij de Karo-Bataks,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlviii. (1906) pp. 511 _sq._

1529 C. Snouck Hurgronje, _Het Gajoland en zijne Bewoners_ (Batavia, 1903), pp. 311 _sq._

1530 J. W. Thomas, “De jacht op het eiland Nias,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvi. (1880) p. 275.

1531 L. N. H. A. Chatelin, “Godsdienst en bijgeloof der Niassers,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvi. (1880) p. 165; H. Sundermann, “Die Insel Nias und die Mission daselbst,” _Allgemeine Missions-Zeitschrift_, xi. (1884) p. 349; E. Modigliani, _Un Viaggio a Nias_ (Milan, 1890), p. 593.

1532 A. L. van Hasselt, “Nota, betreffende de rijstcultuur in de Residentie Tapanoeli,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxvi. (1893) pp. 525 _sq._ The Singhalese also call things by strange names when they are in the rice-fields. See A. A. Perera, “Glimpses of Singhalese Social Life,” _Indian Antiquary_, xxxii. (1903) p. 437.

1533 G. A. J. Hazeu, “Kleine Bijdragen tot de Ethnografie en de Folk-lore van Java,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlvii. (1903) pp. 291 _sq._

M250 Names of things and animals tabooed in Celebes.

1534 A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxix. (1895) pp. 146-148; _id._, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” _ibid._ xliv. (1900) pp. 228 _sq._

1535 N. Adriani und A. C. Kruijt, “Van Posso naar Mori,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xliv. (1900) pp. 145 _sq._

1536 A. C. Kruijt, “Regen lokken en regen verdrijven bij de Toradja’s van Midden Celebes,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xliv. (1901) p. 8; _id._, “Het rijk Mori,” _Tijdschrift van het Koniklijk Nederlandsch Aardrijkskundig Genootschap_, II. Serie, xvii. (1900) p. 464, note.

M251 Common words tabooed by East Indian mariners at sea.

1537 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_ (The Hague, 1875), p. 107; _id._, “Over de _âdá’s_ of gewoonten der Makassaren en Boegineezen,” _Verslagen en Mededeelingen der Koninklijke Akademie van Wetenschappen_, Afdeeling Letterkunde, III. Reeks, ii. (Amsterdam, 1885) pp. 164 _sq._

1538 H. E. D. Engelhard, “Mededeelingen over het eiland Saleijer,” _Bijdragen tot de Taal- Land- en Volkenkunde van Neêrlandsch-Indië_, Vierde Volgreeks, viii. (1884) p. 369.

1539 E. F. Jochim, “Beschrijving van den Sapoedi Archipel,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxvi. (1893) p. 361.

1540 M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 508.

1541 S. D. van de Velde van Cappellan, “Verslag eener Bezoekreis naar de Sangi-eilanden,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, i. (1857) pp. 33, 35.

1542 A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxix. (1895) p. 148.

1543 Th. J. F. van Hasselt, “Gebruik van vermomde Taal door de Nufooren,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xlv. (1902) pp. 279 _sq._

M252 Common words tabooed in Sunda, Borneo, and the Philippines.

1544 K. F. Holle, “Snippers van den Regent van Galoeh,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvii. (1882) pp. 101 _sq._

1545 Ch. Hose and W. McDougall, “The Relations between Men and Animals in Sarawak,” _Journal of the Anthropological Institute_, xxxi. (1902) p. 205; W. H. Furness, _Home-life of Borneo Head-hunters_ (Philadelphia, 1902), pp. 17, 186 _sq._

1546 Ch. Hose and W. McDougall, _op. cit._ p. 186.

1547 Ch. Brooke, _Ten Years in Sarawak_ (London, 1866), i. 208; Spenser St. John, _Life in the Forests of the Far East_,2 i. 71 _sq._

1548 Juan de la Concepcion, _Historia general de Philipinas_, i. (Manilla, 1788), p. 20. Compare J. Mallat, _Les Philippines_ (Paris, 1846), i. 64.

M253 The avoidance of common words seems to be based on a fear of spirits and a wish to deceive them or elude their notice. Common words avoided by hunters and fowlers in order to deceive the beasts and birds.

1549 On this subject Mr. R. J. Wilkinson’s account of the Malay’s attitude to nature (_Malay Beliefs_, London and Leyden, 1906, pp. 67 _sq._) deserves to be quoted: “The practice of magic arts enters into every department of Malay life. If (as the people of the Peninsula believe) all nature is teeming with spiritual life, some spiritual weapon is necessary to protect man against possible ghostly foes. Now the chief and most characteristic weapon of the Malay in his fight against the invisible world is courtesy. The peasant will speak no evil of a tiger in the jungle or of an evil spirit within the limits of that spirit’s authority.... The tiger is the symbol of kingly oppression; still, he is royal and must not be insulted; he is the ‘shaggy-haired father’ or ‘grandfather’ of the traveller in the woods. Even the birds, the fish and the fruits that serve as human food are entitled to a certain consideration: the deer is addressed as a ‘prince,’ the coco-nut tree as a ‘princess,’ the chevrotin as ‘emperor of the jungle’ (_shah alam di-rimba_). In all this respect paid to unseen powers—for it is the soul of the animal or plant that is feared—there is no contemptible adulation or cringeing; the Malay believes that courtesy honours the speaker more than the person addressed.”

1550 The character of King Solomon appears to be a favourite one with the Malay sorcerer when he desires to ingratiate himself with or lord it over the powers of nature. Thus, for example, in addressing silver ore the sage observes:—

“_If you do not come hither at this very moment_ _ You shall be a rebel unto God,_ _ And a rebel unto God’s Prophet Solomon,_ _ For I am God’s Prophet Solomon._”—

See W. W. Skeat, _Malay Magic_, p. 273. No doubt the fame of his wisdom has earned for the Hebrew monarch this distinction among the dusky wizards of the East.

M254 General conclusion. Human gods, on whom the welfare of the community is believed to depend, are obliged to observe many rules to ensure their own safety and that of their people. M255 A study of these rules affords us an insight into the philosophy of the savage. Our debt to our savage forefathers.

1551 “The mind of the savage is not a blank; and when one becomes familiar with his beliefs and superstitions, and the complicated nature of his laws and customs, preconceived notions of his simplicity of thought go to the winds. I have yet to find that most apocryphal of beings described as the ‘unsophisticated African.’ We laugh at and ridicule his fetishes and superstitions, but we fail to follow the succession of ideas and effort of mind which have created these things. After most careful observations extending over nineteen years, I have come to the conclusion that there is nothing in the customs and fetishes of the African which does not represent a definite course of reasoning” (Rev. Thomas Lewis, “The Ancient Kingdom of Kongo,” _The Geographical Journal_, xix. (1902) p. 554). “The study of primitive peoples is extremely curious and full of surprises. It is twenty years since I undertook it among the Thonga and Pedi tribes of South Africa, and the further I advance, the more I am astonished at the great number, the complexity, and the profundity of the rites of these so-called savages. Only a superficial observer could accuse their individual or tribal life of superficiality. If we take the trouble to seek the reason of these strange customs, we perceive that at their base there are secret, obscure reasons, principles hard to grasp, even though the most fervent adepts of the rite can give no account of it. To discover these principles, and so to give a true explanation of the rites, is the supreme task of the ethnographer,—a task in the highest degree delicate, for it is impossible to perform it if we do not lay aside our personal ideas to saturate ourselves with those of primitive peoples” (Rev. H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains et leurs tabous,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 126). These weighty words, the fruit of ripe experience, deserve to be pondered by those who fancy that the elaborate system of savage custom can have grown up instinctively without a correspondingly elaborate process of reasoning in the minds of its founders. We may not, indeed, always be able to discover the reason for which a particular custom or rite was instituted, for we are only beginning to understand the mind of uncivilised man; but all that we know of him tends to shew that his practice, however absurd it may seem to us, originated in a definite train of thought and for a definite and very practical purpose.

1552 See above, pp. 159 _sq._

1553 M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 513.

1554 John Ramsay, _Scotland and Scotsmen in the Eighteenth Century_ (Edinburgh, 1888), ii. 456.

1555 H. R. Schoolcraft, _Indian Tribes_, ii. 175.

1556 J. Macdonald, _Light in Africa_ (London, 1890), p. 209.

1557 Rev. J. Roscoe, in _Journal of the Anthropological Institute_, xxxii. (1902) p. 59.

1558 A. C. Hollis, _The Nandi_, pp. 24 _sq._, 36. In these cases the harm is thought to fall on the person who steps over, not on the thing which is stepped over.

1559 Rev. J. H. Weeks, “Customs of the Lower Congo People,” _Folk-lore_, xx. (1909) p. 474.

1560 B. Gutmann, “Trauer und Begräbnissitten der Wadschagga,” _Globus_, lxxxix. (1906) p. 199.

1561 E. Aymonier, _Voyage dans le Laos_, i. (Paris, 1895) p. 144.

1562 C. Lumholtz, _Unknown Mexico_ (London, 1903), i. 435.

1563 E. M. Curr, _The Australian Race_, i. 50.

1564 A. W. Howitt, _Native Tribes of South-East Australia_, p. 402.

1565 Father Lambert, _Mœurs et superstitions des Néo-Calédoniens_, pp. 192 _sq._

1566 P. von Stenin, “Das Gewohnheitsrecht der Samojeden,” _Globus_, lx. (1891) p. 173.

1567 J. Richardson, in _Antananarivo Annual and Madagascar Magazine_, _Reprint of the First Four Numbers_ (Antananarivo, 1885), p. 529; _id._, _Reprint of the Second Four Numbers_ (Antananarivo, 1896), p. 296; J. Sibree, _The Great African Island_, p. 288; compare De Flacourt, _Histoire de la grande isle Madagascar_ (Paris, 1658), p. 99.

1568 J. Mooney, “Myths of the Cherokee,” _Nineteenth Annual Report of the Bureau of American Ethnology_, pt. i. (Washington, 1900) p. 424.

1569 H. A. Junod, “Les Conceptions physiologiques des Bantou sud-africains,” _Revue d’Ethnographie et de Sociologie_, i. (1910) p. 138, note 3.

1570 F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_, p. 52.

1571 See L. F. Sauvé, _Folk-lore des Hautes-Vosges_, p. 226, compare pp. 219 _sq._; E. Monseur, _Le Folk-lore Wallon_, p. 39; A. Wuttke, _Der deutsche Volksaberglaube_,2 § 603; J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 208, § 42; J. A. E. Köhler, _Volksbrauch_, etc., _im Voigtlande_, p. 423; A. Kuhn und W. Schwartz, _Norddeutsche Sagen, Märchen und Gebräuche_, p. 462, § 461; E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin,” _Zeitschrift für Ethnologie_, xv. (1883) p. 85; R. H. Kaindl, _Die Huzulen_, p. 5; J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, p. 109, §§ 798, 799; Eijüb Abêla, “Beiträge zur Kenntniss abergläubischer Gebräuche in Syrien,” _Zeitschrift des deutschen Palästina-Vereins_, vii. (1884) p. 81; compare B. Chemali, “Naissance et premier âge au Liban,” _Anthropos_, v. (1910) p. 741.