CHAPTER III

—Sympathetic Magic

[189] The expression Homoeopathic Magic was first used, so far as I am aware, by Mr. Y. Hirn (_Origins of Art_ (London, 1900), p. 282). The expression Mimetic Magic was suggested by a writer in _Folk-lore_ (viii. 1897, p. 65), whom I believe to be Mr. E. S. Hartland. The expression Imitative Magic was used incidentally by me in the first edition of _The Golden Bough_ (vol. ii. p. 268).

[190] That magic is based on a mistaken association of ideas was pointed out long ago by Professor E. B. Tylor (_Primitive Culture_,² i. 116), but he did not analyse the different kinds of association.

[191] It has been ingeniously suggested by Mr. Y. Hirn that magic by similarity may be reduced to a case of magic by contact. The connecting link, on his hypothesis, is the old doctrine of emanations, according to which everything is continually sending out in all directions copies of itself in the shape of thin membranes, which appear to the senses not only as shadows, reflections, and so forth, but also as sounds and names. See Y. Hirn, _Origins of Art_ (London, 1900), pp. 293 _sqq._ This hypothesis certainly furnishes a point of union for the two apparently distinct sides of sympathetic magic, but whether it is one that would occur to the savage mind may be doubted.

[192] For the Greek and Roman practice, see Theocritus, _Id._ ii.; Virgil, _Ecl._ viii. 75–82; Ovid, _Heroides_, vi. 91 _sq._; _id._ _Amores_, iii. 7. 29 _sq._; R. Wünsch, “Eine antike Rachepuppe,” _Philologus_, lxi. (1902) pp. 26–31.

[193] Henry’s _Travels among the Northern and Western Indians_, quoted by the Rev. Jedediah Morse, _Report to the Secretary of War of the United States on Indian Affairs_ (Newhaven, 1822), Appendix, p. 102. I have not seen Henry’s book.

[194] Peter Jones, _History of the Ojebway Indians_, p. 146; W. H. Keating, _Narrative of an Expedition to the Source of St. Peter’s River_ (London, 1825), ii. 159; J. G. Kohl, _Kitschi-Gami_, ii. 80. Similar practices are reported among the Illinois, the Mandans, and the Hidatsas of North America (Charlevoix, _Histoire de la Nouvelle France_, vi. 88; Maximilian, Prinz zu Wied, _Reise in das Innere Nord-America_, ii. 188; Washington Matthews, _Ethnography and Philology of the Hidatsa Indians_, p. 50), and the Aymaras of Bolivia and Peru (D. Forbes, “On the Aymara Indians of Bolivia and Peru,” _Journal of the Ethnological Society of London_, ii. (1870) p. 236).

[195] C. Lumholtz, _Unknown Mexico_ (London, 1903), i. 485 _sq._

[196] Above, p. 7.

[197] W. H. R. Rivers, _The Todas_ (London, 1906), p. 458. Among the Kusavans or potters of Southern India “if a male or female recovers from cholera, small-pox, or other severe illness, a figure of the corresponding sex is offered. A childless woman makes a vow to offer up the figure of a baby, if she brings forth offspring. Figures of animals—cattle, sheep, horses, etc.—are offered at the temple when they recover from sickness, or are recovered after they have been stolen” (E. Thurston, _Castes and Tribes of Southern India_, iv. 192; _id._, _Ethnographic Notes in Southern India_, p. 349). The analogy of these offerings to the various votive figures found in the sanctuary of Diana at Nemi is obvious.

[198] P. J. de Arriaga, _Extirpacion de la Idolatria del Piru_ (Lima, 1621), pp. 25 _sq._ The meaning and origin of the name Viracocha, as applied by the Peruvians to the Spaniards, is explained with great frankness by the Italian historian G. Benzoni, who had himself travelled in America at the time of the conquest. He says (_History of the New World_, pp. 252 _sq._, Hakluyt Society): “When the Indians saw the very great cruelties which the Spaniards committed everywhere on entering Peru, not only would they never believe us to be Christians and children of God, as boasted, but not even that we were born on this earth, or generated by a man and born of a woman; so fierce an animal they concluded must be the offspring of the sea, and therefore called us _Viracocchie_, for in their language they call the sea _cocchie_ and the froth _vira_; thus they think that we are a congelation of the sea, and have been nourished by the froth; and that we are come to destroy the world, with other things in which the Omnipotence of God would not suffice to undeceive them. They say that the winds ruin houses and break down trees, and the fire burns them; but the _Viracocchie_ devour everything, they consume the very earth, they force the rivers, they are never quiet, they never rest, they are always rushing about, sometimes in one direction and sometimes in the other, seeking for gold and silver; yet never contented, they game it away, they make war, they kill each other, they rob, they swear, they are renegades, they never speak the truth, and they deprive us of our support. Finally, the Indians curse the sea for having cast such very wicked and harsh beings on the land. Going about through various parts of this kingdom I often met some natives, and for the amusement of hearing what they would say, I used to ask them where such and such a _Christian_ was, when not only would they refuse to answer me, but would not even look me in the face: though if I asked them where such and such a _Viracocchie_ was, they would reply directly.” An explanation of the name much more flattering to Spanish vanity is given by Garcilasso de la Vega, himself half a Spaniard (_Royal Commentaries of the Yncas_, vol. ii. pp. 65 _sqq._, Hakluyt Society, Markham’s translation).

[199] W. W. Skeat, _Malay Magic_ (London, 1900), pp. 570–572.

[200] J. Kreemer, “Regenmaken, Oedjoeng, Tooverij onder de Javanen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxx. (1886) pp. 117 _sq._

[201] 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.

[202] A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” _Journal of the Anthropological Institute_, xix. (1890) pp. 399 _sq._

[203] _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. (Cambridge, 1904) pp. 324 _sq._

[204] W. H. Furness, _The Home-life of Borneo Head-hunters_ (Philadelphia, 1902), pp. 93.

[205] C. Hose and W. McDougall, in _Journal of the Anthropological Institute_, xxxi. (1901) p. 178.

[206] J. Batchelor, _The Ainu and their Folklore_ (London, 1901), pp. 329–331.

[207] W. G. Aston, _Shinto (the Way of the Gods)_ (London, 1905), pp. 331 _sq._

[208] J. J. M. de Groot, _The Religious System of China_, v. (Leyden, 1907) pp. 920 _sq._

[209] _Le Livre des Récompenses et des Peines, traduit du Chinois_, par Stanislas Julien (Paris, 1835), p. 345.

[210] E. M. Curr, _The Australian Race_, iii. 547.

[211] W. E. Roth, _North Queensland Ethnography: Bulletin_ No. 5 (Brisbane, 1903), p. 31.

[212] Baldwin Spencer and F. J. Gillen, _The Native Tribes of Central Australia_ (London, 1899), pp. 549 _sq._

[213] C. J. F. S. Forbes, _British Burma_ (London, 1878), p. 232.

[214] L. Decle, _Three Years in Savage Africa_ (London, 1898), p. 153.

[215] H. Schinz, _Deutsch-Südwest-Afrika_, p. 314.

[216] A. Hillebrandt, _Vedische Opfer und Zauber_ (Strasburg, 1897), p. 177; W. Caland, _Altindisches Zauberritual_ (Amsterdam, 1900), pp. 121, 166, 173, 184. Compare H. Oldenberg, _Die Religion des Veda_ (Berlin, 1894), p. 508.

[217] W. Caland, _op. cit._ p. 164.

[218] H. W. Magoun, “The Asuri-Kalpa; a Witchcraft Practice of the Atharva-Veda,” _American Journal of Philology_, x. (1889) pp. 165–197.

[219] _Asiatick Researches_, v. (Fourth Edition, London, 1807) p. 389.

[220] J. A. Dubois, _Mœurs, institutions, et cérémonies des peuples de l’Inde_ (Paris, 1825), ii. 63.

[221] Fr. Fawcett, in _Madras Government Museum, Bulletin_, iii. No. 1 (Madras, 1900), p. 85.

[222] W. Crooke, _Popular Religion and Folklore of Northern India_ (Westminster, 1896), ii. 278 _sq._

[223] _Id._, _The Tribes and Castes of the North-Western Provinces and Oudh_ (Calcutta, 1896), i. 137.

[224] A. A. Perera, “Glimpses of Singhalese Social Life,” _Indian Antiquary_, xxxiii. (1904) p. 57. For more evidence of such practices in India, see E. Thurston, _Ethnographic Notes in Southern India_, pp. 328 _sqq._; _id._, _Castes and Tribes of Southern India_, iv. 489 _sq._, vi. 124; W. Crooke, _Natives of Northern India_, pp. 248 _sq._

[225] E. Doutté, _Magie et Religion dans l’Afrique du Nord_ (Algiers, 1908), pp. 61 _sq._

[226] E. Doutté, _op. cit._ p. 299.

[227] G. Maspero, _Histoire ancienne des peuples de l’Orient classique: les origines_ (Paris, 1895), pp. 213 _sq._

[228] F. Chabas, _Le Papyrus magique Harris_ (Chalon-sur-Saône, 1860), pp. 169 _sqq._; E. A. Wallis Budge, in _Archaeologia_, Second Series, vol. ii. (1890) pp. 428 _sq._; _id._, _Egyptian Magic_ (London, 1899), pp. 73 _sqq._ The case happened in the reign of Rameses III., about 1200 B.C. Compare A. Erman, _Aegypten und aegyptisches Leben im Altertum_, p. 475. As to Egyptian magic in general see A. Erman, _Die ägyptische Religion_ (Berlin, 1905), pp. 148 _sqq._

[229] M. Jastrow, _The Religion of Babylonia and Assyria_ (Boston, U.S.A., 1898), pp. 268, 286, compare pp. 270, 272, 276, 278; R. F. Harper, _Assyrian and Babylonian Literature_ (New York, 1901), pp. 375, 376, 377 _sqq._; C. Fossey, _La Magie assyrienne_ (Paris, 1902), pp. 77–81.

[230] M. Jastrow, _op. cit._ pp. 286 _sq._; C. Fossey, _op. cit._ p. 78.

[231] E. A. Wallis Budge, “On the Hieratic Papyrus of Nesi-Amsu, a scribe in the temple of Amen-Rā at Thebes, about B.C. 305,” _Archaeologia_, Second Series, ii. (1890) pp. 393–601; _id._, _Egyptian Magic_, pp. 77 _sqq._; _id._, _The Gods of the Egyptians_ (London, 1904), i. 270–272.

[232] See an article by R. M. O. K. entitled “A Horrible Rite in the Highlands,” in the _Weekly Scotsman_, Saturday, August 24, 1889; Professor J. Rhys in _Folklore_, iii. (1892) p. 385; R. C. Maclagan, “Notes on Folklore Objects collected in Argyleshire,” _Folklore_, vi. (1895) pp. 144–148; J. Macdonald, _Religion and Myth_ (London, 1893), pp. 3 _sq._; J. G. Campbell, _Witchcraft and Second Sight in the Highlands and Islands of Scotland_ (Glasgow, 1902), pp. 46–48. Many older examples of the practice of this form of enchantment in Scotland are collected by J. G. Dalyell in his _Darker Superstitions of Scotland_ (Edinburgh, 1834), pp. 328 _sqq._

[233] J. G. Campbell, _op. cit._ pp. 47, 48.

[234] Bryan J. Jones, in _Folklore_, vi. (1895) p. 302. For evidence of the custom in the Isle of Man see J. Train, _Historical and Statistical Account of the Isle of Man_, ii. 168; in England, see Brand, _Popular Antiquities_, iii. 10 _sqq._; in Germany, see J. Grimm, _Deutsche Mythologie_,⁴ ii. 913 _sq._; F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 272 _sq._ As to the custom in general, see E. B. Tylor, _Researches into the Early History of Mankind_,³ pp. 106 _sqq._; R. Andree, “Sympathie-Zauber,” _Ethnographische Parallelen und Vergleiche_, Neue Folge, pp. 8 _sqq._

[235] Ch. Rogers, _Social Life in Scotland_, iii. 220.

[236] E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report of the Bureau of American Ethnology_, Part I. (Washington, 1899) p. 435.

[237] J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. No. 4 (April 1900), p. 314.

[238] J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), pp. 47 _sq._ (_The Jesup North Pacific Expedition_, vol. v.).

[239] S. Powers, _Tribes of California_ (Washington, 1877), p. 318.

[240] C. Lumholtz, “Symbolism of the Huichol Indians,” _Memoirs of the American Museum of Natural History_, vol. iii. (May 1900) p. 52.

[241] P. J. de Arriaga, _Extirpacion de la Idolatria del Piru_ (Lima, 1621), p. 37.

[242] A. Delegorgue, _Voyage dans l’Afrique Australe_ (Paris, 1847), ii. 325 _sq._

[243] E. Casalis, _The Basutos_, p. 251.

[244] Binger, _Du Niger au Golfe de Guinée_ (Paris, 1892), ii. 230.

[245] W. G. Aston, _Shinto_ (_the Way of the Gods_) (London, 1905), p. 331.

[246] R. Taylor, _Te Ika A Maui, or New Zealand and its Inhabitants_² (London, 1870), p. 213.

[247] J. B. Neumann, “Het Pane- en Bila-Stroomgebied op het eiland Sumatra,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, deel iii. (1886) Afdeeling, meer uitgebreide artikelen, No. 3, p. 515.

[248] J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_ (The Hague, 1886), p. 343.

[249] Dr. MacFarlane, quoted by A. C. Haddon, in _Journal of the Anthropological Institute_, xix. (1890) pp. 389 _sq._

[250] C. Poensen, “Iets over de kleeding der Javanen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xx. (1876) pp. 274 _sq._; 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. 578. A slightly different account of the ceremony is given by J. Kreemer (“Hoe de Javaan zijne zieken verzorgt,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxxvi. (1892) p. 116).

[251] S. A. Buddingh, “Gebruiken bij Javaansche Grooten,” _Tijdschrift voor Neêrlands Indië_, 1840, deel ii. pp. 239–243.

[252] J. Knebel, “Varia Javanica,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xliv. (1901) pp. 34–37.

[253] F. W. Leggat, quoted by H. Ling Roth, _The Natives of Sarawak and British North Borneo_ (London, 1896), i. 98 _sq._

[254] Diodorus Siculus, iv. 39.

[255] Stanislaus Ciszewski, _Künstliche Verwandtschaft bei den Südslaven_ (Leipsic, 1897), pp. 103 _sqq._ In the Middle Ages a similar form of adoption appears to have prevailed, with the curious variation that the adopting parent who simulated the act of birth was the father, not the mother. See J. Grimm, _Deutsche Rechtsalterthümer_, pp. 160, 464 _sq._; J. J. Bachofen, _Das Mutterrecht_, pp. 254 _sq._ F. Liebrecht, however, quotes a mediaeval case in which the ceremony was performed by the adopting mother (_Zur Volkskunde_, p. 432).

[256] For this information I have to thank Dr. C. Hose, formerly Resident Magistrate of the Baram district, Sarawak.

[257] Rev. J. Roscoe, “The Bahima,” _Journal of the R. Anthropological Institute_, xxxvii. (1907) p. 104.

[258] Plutarch, _Quaestiones Romanae_, 5; Hesychius, _s.v._ Δευτερόποτμος.

[259] W. Caland, _Die altindischen Todten- und Bestattungsgebräuche_ (Amsterdam, 1896), p. 89. Among the Hindoos of Kumaon the same custom is reported to be still observed. See Major Reade in _Panjab Notes and Queries_, ii. p. 74, § 452.

[260] W. S. Routledge and K. Routledge, _With a Prehistoric People, the Akikuyu of British East Africa_ (London, 1910), pp. 151 _sq._ The ceremony was briefly described by me on Dr. Crawford’s authority in _Totemism and Exogamy_, iv. 228.

[261] As to these rites among the Akikuyu see W. S. Routledge and K. Routledge, _op. cit._ pp. 154 _sqq._

[262] _The Golden Bough_, Second Edition, iii. 422 _sqq._; _Totemism and Exogamy_, i. 44, iii. 463 _sqq._, 485, 487 _sq._, 489 _sq._, 505, 532, 542, 545, 546, 549.

[263] W. Caland, _Altindisches Zauberritual_ (Amsterdam, 1900), p. 119; M. Bloomfield, _Hymns of the Atharva-Veda_ (Oxford, 1897), pp. 358 _sq._ (_Sacred Books of the East_, vol. xlii.).

[264] W. H. Keating, _Narrative of an Expedition to the Source of St. Peter’s River_ (London, 1825), ii. 159.

[265] Theocritus, _Id._ ii. 28 _sq._; Virgil, _Ecl._ viii. 81 sq. In neither of these passages is the wax said to have been fashioned in the likeness of the beloved one, but it may have been so.

[266] As to the waxen models of the human body, or parts of it, which are still dedicated to the Virgin Mary at Kevelaer, see R. Andree, _Votive und Weihegaben des Katholischen Volks in Süddeutschland_ (Brunswick, 1904) p. 85; and as to votive images of hearts in general, see _id._ pp. 127 _sq._

[267] Father Lambert, in _Missions Catholiques_, xii. (1880) p. 41; _id._, _Mœurs et Superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 97 _sq._

[268] Plutarch, _De sera numinis vindicta_, 14.

[269] Th. Shaw, “The Inhabitants of the Hills near Rajamahall,” _Asiatic Researches_, iv. 69 (8vo edition, London, 1807).

[270] M. Bloomfield, _Hymns of the Atharva-Veda_ (Oxford, 1897), pp. 7 _sq._, 263 _sq._; W. Caland, _Altindisches Zauberritual_ (Amsterdam, 1900), pp. 75 _sq._

[271] Plutarch, _Quaest. conviv._ v. 7. 2, 8 _sq._; Aelian, _Nat. animalium_, xvii. 13.

[272] Schol. on Aristophanes, _Birds_, 266; Schol. on Plato, _Gorgias_, p. 494 B.

[273] Alfred Newton, _Dictionary of Birds_ (London, 1893–1896), p. 129.

[274] Pliny, _Nat. Hist._ xxx. 94. The Greek name for jaundice, and for this singular bird, was _ikteros_. The Romans called jaundice “the king’s malady” (_morbus regius_). See below, p. 371, note⁴.

[275] _Nat. Hist._ xxxvii. 170.

[276] This precious remedy was communicated to me by my colleague and friend Professor R. C. Bosanquet of Liverpool. The popular Greek name for jaundice is χρυσῆ.

[277] W. von Schulenburg, _Wendische Volkssagen und Gebräuche_ (Leipsic, 1880), p. 223.

[278] J. Grimm, _Deutsche Mythologie_,⁴ ii. 981; G. Lammert, _Volksmedizin und medizinischer Aberglaube in Bayern_ (Würzburg, 1869), p. 248.

[279] Dr. S. Weissenberg, “Krankheit und Tod bei den südrussischen Juden,” _Globus_, xci. (1907) p. 358.

[280] K. Freiherr von Leoprechting, _Aus dem Lechrain_ (Munich, 1855), p. 92; A. Wuttke, _Der deutsche Volksaberglaube_,² p. 302, § 477.

[281] Alfred Newton, _Dictionary of Birds_, p. 115.

[282] Dr. J. Gengler, “Der Kreuzschnabel als Hausarzt,” _Globus_, xci. (1907) pp. 193 _sq._; A. Wuttke, _Der deutsche Volksaberglaube_,² p. 117, § 164; Alois John, _Sitte, Brauch und Volksglaube im deutschen Westböhmen_ (Prague, 1905), p. 218; P. Drechsler, _Sitte, Brauch und Volksglaube in Schlesien_, ii. (Leipsic, 1906) p. 231.

[283] A. Wuttke, _Der deutsche Volksaberglaube_,² p. 302, § 477.

[284] Gilbert White, _The Natural History and Antiquities of Selborne_,

## part ii. letter 28.

[285] M. Bloomfield, _Hymns of the Atharva-Veda_, pp. 31, 536 _sq._; W. Caland, _Altindisches Zauberritual_, p. 103. In ancient Indian magic it is often prescribed that charms to heal sickness should be performed at the hour when the stars are vanishing in the sky. See W. Caland, _op. cit._ pp. 85, 86, 88, 96. Was this in order that the ailment might vanish with the stars?

[286] Spencer and Gillen, _Northern Tribes of Central Australia_ (London, 1904), p. 352; _id._, _Native Tribes of Central Australia_, p. 251.

[287] F. Chapiseau, _Le Folk-lore de la Beuce et du Perche_ (Paris, 1902), i. 172 _sq._

[288] J. Perham, “Manangism in Borneo,” _Journal of the Straits Branch of the Royal Asiatic Society_, No. 19 (1887), p. 100; H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i. 280.

[289] Marcellus, _De medicamentis_, xv. 82.

[290] Marcellus, _op. cit._ xxxiv. 100.

[291] Spencer and Gillen, _Native Tribes of Central Australia_, p. 176.

[292] Spencer and Gillen, _op. cit._ pp. 179 _sqq._

[293] Spencer and Gillen, _op. cit._ pp. 184 _sq._

[294] Spencer and Gillen, _op. cit._ pp. 193 _sqq._, 199 _sqq._, 206 _sq._ In the south of France and in the Pyrenees a number of caves have been found adorned with paintings or carvings of animals which have long been extinct in that region, such as the mammoth, the reindeer, and the bison. All the beasts thus represented appear to be edible, and none of them to be fierce carnivorous creatures. Hence it has been ingeniously suggested by M. S. Reinach that the intention of these works of art may have been to multiply by magic the animals so represented, just as the Central Australians seek to increase kangaroos and emus in the manner described above. He infers that the comparatively high development of prehistoric art in Europe among men of the reindeer age may have been due in large measure to the practice of sympathetic magic. See S. Reinach, “L’Art et la magie,” _L’Anthropologie_, xiv. (1903) pp. 257–266; id., _Cultes, Myths et Religions_, i. (Paris, 1905) pp. 125–136. Paintings and carvings executed in caves and on rocks by the aborigines have been described in various parts of Australia. See G. Grey, _Journals of two Expeditions of Discovery_ (London, 1841), i. 201–206; R. Brough Smyth, _The Aborigines of Victoria_, i. 289–294, ii. 309; E. M. Curr, _The Australian Race_, ii. 476; Spencer and Gillen, _Native Tribes of Central Australia_, pp. 614–618; J. F. Mann, in _Proceedings of the Geographical Society of Australia_, i. (1885) pp. 50 _sq._, with illustrations; W. E. Roth, _Ethnological Studies among the North-west-central Queensland Aborigines_, p. 116. We may conjecture that the Hebrew prohibition to make “the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, the likeness of anything that creepeth on the ground, the likeness of any fish that is in the water under the earth” (Deuteronomy iv. 17 _sq._), was primarily directed rather against magic than idolatry in the strict sense. Ezekiel speaks (viii. 10–12) of the elders of Israel offering incense to “every form of creeping things, and abominable beasts,” portrayed on the walls of their chambers. If hieroglyphs originated, as seems possible, in representations of edible animals and plants which had long been in use for the purpose of magically multiplying the species, we could readily understand why, for example, dangerous beasts of prey should be conspicuously absent from the so-called Hittite system of hieroglyphs, without being forced to have recourse to the rationalistic explanation of their absence which has been adopted by Professors G. Hirschfeld and W. M. Ramsay. See W. M. Ramsay, _The Cities and Bishoprics of Phrygia_, i. p. xv. On the relations of art and magic, see Y. Hirn, _Origins of Art_ (London, 1900), pp. 278–297.

[295] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 291–294.

[296] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 185 _sq._

[297] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 310.

[298] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 309 _sq._

[299] See below, pp. 162–164.

[300] A. W. Howitt, _Native Tribes of South-East Australia_ (London, 1904), p. 798.

[301] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 287 _sq._

[302] With what follows compare my article “The Origin of Circumcision,” _The Independent Review_, November 1904, pp. 204 _sqq._; _Totemism and Exogamy_, iv. 181–184.

[303] F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales,” _Journal of the Anthropological Institute_, xiii. (1884) pp. 134 _sq._ Compare J. Fraser, “The Aborigines of New South Wales,” _Journal and Proceedings of the Royal Society of New South Wales_, xvi. (1882) pp. 229, 231; A. W. Howitt, _Native Tribes of South-East Australia_, pp. 451, 465.

[304] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 507, 509 _sq._

[305] Mr. Bussel in Sir G. Grey’s _Journals of Two Expeditions of Discovery in North-West and Western Australia_ (London, 1841), ii. 330.

[306] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 382, 461; _id._, _Northern Tribes of Central Australia_, p. 598.

[307] Spencer and Gillen, _Native Tribes of Central Australia_, p. 464; _id._, _Northern Tribes of Central Australia_, pp. 599 _sqq._; W. E. Roth, _Ethnological Studies_, p. 162, § 283. In North-Western Queensland the blood may be drawn for this purpose from any healthy man, not necessarily from a kinsman.

[308] A. W. Howitt, _Native Tribes of South-East Australia_, p. 380.

[309] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 461 _sq._; _id._, _Northern Tribes of Central Australia_, pp. 560, 562, 598.

[310] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 251, 463; _id._, _Northern Tribes of Central Australia_, pp. 352, 355.

[311] W. E. Roth, _Ethnological Studies_, p. 174, § 305.

[312] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 250 _sq._ Among the northern Arunta the foreskin is buried, along with the blood, in a hole (_ib._ p. 268).

[313] A. W. Howitt, _Native Tribes of South-East Australia_, p. 667.

[314] E. Clement, “Ethnographical Notes on the Western Australian Aborigines,” _Internationales Archiv für Ethnographie_, xvi. (1904) p. 11. Among the western coastal tribes of the Northern Territory of South Australia the foreskin is held against the bellies of those who have been present at the operation, then it is placed in a bag which the operator wears round his neck till the wound has healed, when he throws it into the fire. See H. Basedow, _Anthropological Notes on the Western Coastal Tribes of the Northern Territory of South Australia_, p. 12 (printed by Hussey and Gillingham, Adelaide).

[315] B. H. Purcell, “Rites and Customs of the Australian Aborigines,” _Verhandlungen der Berliner Gesellschaft für Anthropologie_, p. (287) (_Zeitschrift für Ethnologie_, xxv. 1893). Cloniny is perhaps a misprint for Cloncurry.

[316] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 360 _sq._, 599. Compare _id._, _Native Tribes of Central Australia_, p. 257.

[317] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 256 _sq._

[318] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 391.

[319] Lieut.-Colonel D. Collins, _Account of the English Colony in New South Wales_, Second Edition (London, 1804), p. 366.

[320] D. Collins, _op. cit._ p. 363.

[321] G. Turner, _Samoa_, p. 94; compare W. T. Pritchard, “Notes on certain Anthropological Matters respecting the South Sea Islanders (the Samoans),” _Memoirs of the Anthropological Society of London_, i. (1863–4), pp. 324–326.

[322] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 367, 368, 599.

[323] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 9, 368, 552, 553, 554 _sq._ See further E. Palmer, “On Plants used by the Natives of North Queensland,” _Journal and Proceedings of the Royal Society of New South Wales for 1883_, xvii. 101. The seeds of the splendid pink water-lily (the sacred lotus) are also eaten by the natives of North Queensland. The plant grows in lagoons on the coast. See E. Palmer, _loc. cit._

[324] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 372.

[325] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 353 _sq._ Some of the dwarf tribes of the Gaboon, who practise circumcision, place the severed foreskins in the trunks of a species of nut-tree (_Kula edulis_), which seems to be their totem; for the tree is said to have a certain sanctity for them, and some groups take their name from it, being called _A-Kula_, “the people of the nut-tree.” They eat the nuts, and have a special ceremony at the gathering of the first nuts of the season. See Mgr. Le Roy, “Les Pygmées,” _Missions Catholiques_, xxix. (1897) pp. 222 _sq._, 237.

[326] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 341.

[327] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 123 _sqq._

[328] See above, pp. 75–77.

[329] A. W. Howitt, _Native Tribes of South-East Australia_, pp. 538 _sqq._, 563, 564, 565, 566, 569, 571, 576, 586 _sq._, 588, 589, 592, 613, 616, 641, 655 _sq._, 675 _sq._; Spencer and Gillen, _Native Tribes of Central Australia_, pp. 213 _sq._, 450 _sqq._; _id._, _Northern Tribes of Central Australia_, pp. 18, 329, 588 _sqq._

[330] See below, pp. 176 _sq._

[331] W. Blandowski, “Personal Observations made in an Excursion towards the Central Parts of Victoria,” _Transactions of the Philosophical Society of Victoria_, i. (Melbourne, 1855) p. 72. Compare R. Brough Smyth, _Aborigines of Victoria_, i. 61; Spencer and Gillen, _Native Tribes of Central Australia_, pp. 453 _sq._

[332] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 452 _sq._

[333] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 594, 596.

[334] Spencer and Gillen, _Native Tribes of Central Australia_, p. 451.

[335] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 592–594.

[336] A. C. Haddon, _Head-hunters_, p. 193; _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 193, 221.

[337] W. E. Roth, _North Queensland Ethnography, Bulletin_ No. 5 (Brisbane, 1903), pp. 18, 23, §§ 68, 83. We are reminded of the old Greek saying to be born “of an oak or a rock” (Homer, _Odyssey_, xix. 163). See A. B. Cook, “Oak and Rock,” _Classical Review_, xv. (1901) pp. 322–326. In Samoa, a child sometimes received as his god for life the deity who chanced to be invoked at the moment of his birth, whether that was his father’s or his mother’s god. See G. Turner, _Samoa_, p. 79.

[338] See below, pp. 183 _sq._

[339] Lieut.-Colonel D. Collins, _Account of the English Colony of New South Wales_, Second Edition (London, 1804), pp. 353, 372 _sqq._ The Cammeray of whom Collins speaks are no doubt the tribe now better known as the Kamilaroi. _Carrahdy_, which he gives as the native name for a high priest, is clearly the Kamilaroi _kuradyi_, “medicine-man” (W. Ridley, _Kamilaroi and other Australian Languages_, Sydney, 1875, p. 158).

[340] If the possession of the foreskin conferred on the possessor a like power over the person to whom it had belonged, we can readily understand why the Israelites coveted the foreskins of their enemies the Philistines (1 Samuel xviii. 25–27, 2 Samuel iii. 14). Professor H. Gunkel interprets a passage of Ezekiel (xxxii. 18–32) as contrasting the happy lot of the circumcised warrior in the under world with the misery of his uncircumcised foe in the same place, and confesses himself unable to see why circumcision should be thought to benefit the dead. See H. Gunkel, “Über die Beschneidung im alten Testament,” _Archiv für Papyrusforschung_, ii. (1903) p. 21. (Prof. Gunkel’s paper was pointed out to me by my friend Mr. W. Wyse.) The benefit, on the theory here suggested, was very substantial, since it allowed the dead to come to life again, the grave being a bourne from which only uncircumcised travellers fail, sooner or later, to return. But I confess that Prof. Gunkel’s explanation of the passage seems to me rather far-fetched.

[341] G. Grey, _Journals of Two Expeditions of Discovery_, ii. 335.

[342] See above, pp. 28 _sqq._

[343] J. Dawson, _Australian Aborigines_, p. 62; J. F. Mann, in _Proceedings of the Geographical Society of Australia_, i. (1885) p. 48.

[344] E. J. Eyre, _Journals of Expeditions of Discovery into Central Australia_ (London, 1845), ii. 345 _sq._; W. E. Roth, _Ethnological Studies_, pp. 165 _sq._; J. Mathew, _Eaglehawk and Crow_, p. 122; Spencer and Gillen, _Native Tribes of Central Australia_, p. 498; _id._, _Northern Tribes of Central Australia_, pp. 505 _sqq._

[345] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 506.

[346] Spencer and Gillen, _Native Tribes of Central Australia_, p. 497. Compare _id._, _Northern Tribes of Central Australia_, p. 506.

[347] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 552 _sqq._

[348] _Adonis, Attis, Osiris_, Second Edition (1907), pp. 77 _sqq._

[349] J. B. Purvis, _Through Uganda to Mount Elgon_ (London, 1909), pp. 302 _sq._

[350] J. H. Weeks, “Notes on some Customs of the Lower Congo People,” _Folk-lore_, xix. (1908) p. 422.

[351] Plato, _Phaedo_, 18, p. 72 E καὶ μήν, ἔφη ὁ Κέβης ὑπολαβών, καὶ κατ’ ἐκεῖνόν γε τὸν λόγον, ὦ Σώκρατες, εἰ ἀληθής ἐστιν, ὃν σὺ εἴωθας θαμὰ λέγειν, ὅτι ἡμῖν ἡ μάθησις οὐκ ἄλλο τι ἢ ἀνάμνησις τυγχάνει οὖσα, καὶ κατὰ τοῦτον ἀνάγκη που ἡμᾶς ἐν προτέρῳ τινὶ χρόνῳ μεμαθηκέναι ἂ νῦν ἀναμιμνησκόμεθα. τοῦτο δὲ ἀδύνατον, εἰ μὴ ἦν που ἡμῶν ἡ ψυχὴ πρὶν ἐν τῷδε τῷ ἀνθρωπίνῳ εἴδει γενέσθαι· ὥστε καὶ ταύτη ἀθάνατόν τι ἔοικεν ἡ ψυχὴ εἶναι. Compare Wordsworth, _Ode on Intimations of Immortality_:

_Our birth is but a sleep and a forgetting._

[352] E. M. Gordon, _Indian Folk-tales_ (London, 1908), p. 49.

[353] E. Thurston, _Castes and Tribes of Southern India_, iii. 398.

[354] R. V. Russel, in _Census of India, 1901_, vol. xiii. _Central Provinces_, p. 93.

[355] _Relations des Jésuites_, 1636, p. 130 (Canadian Reprint).

[356] “Greek Law and Folklore,” _Classical Review_, ix. (1895) pp. 247–250. For the rules themselves see H. Roehl, _Inscriptiones Graecae Antiquissimae_, No. 395; Dittenberger, _Sylloge Inscriptionum Graecarum_,² No. 877; Ch. Michel, _Recueil d’inscriptions grecques_, No. 398.

[357] This has been suggested by Mr. J. E. King for infant burial (_Classical Review_, xvii. (1903) p. 83 _sq._); but we need not confine the suggestion to the case of infants.

[358] Herodotus, iv. 26; Hesychius, _s.v._ Γενέσια; Im. Bekker, _Anecdota Graeca_, i. pp. 86, 231; Isaeus, ii. 46; _The Oxyrhynchus Papyri_, ed. Grenfell and Hunt, part iii. (London, 1903), p. 203 εὐωχίαν ἣν ποιήσονται πλησίον τοῦ τάφου μου κατ’ ἔτος τῆ γενεθλίᾳ μου ἐφ’ ᾧ διέπειν ἀργυρίου δραχμὰς ἑκατόν. My attention was called to this subject by my friend Mr. W. Wyse, who supplied me with many of the Greek passages referred to, including the one in the Oxyrhynchus Papyri.

[359] _Vitarum Scriptores Graeci_, ed. A. Westermann, p. 450; Plutarch, _Aratus_, 53; Diogenes Laertius, _Vit. Philosoph._ x. 18.

[360] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 547 _sqq._

[361] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 473–475.

[362] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 548.

[363] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 207–211.

[364] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 434 _sq._, 475.

[365] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 418 _sqq._

[366] “In the Alcheringa lived ancestors who, in the native mind, are so intimately associated with the animals or plants the names of which they bear that an Alcheringa man of, say, the kangaroo totem may sometimes be spoken of either as a man-kangaroo or as a kangaroo-man. The identity of the human individual is often sunk in that of the animal or plant from which he is supposed to have originated” (Spencer and Gillen, _Native Tribes of Central Australia_, p. 119).

[367] Franz Boas, in _Sixth Report on the North-Western Tribes of Canada_, p. 45 (separate reprint from the _Report of the British Association for 1890_).

[368] A. C. Haddon in _Journal of the Anthropological Institute_, xix. (1890) p. 427; _Reports of the Cambridge Anthropological Expedition to Torres Straits_, v. 333, 338.

[369] A. C. Kruyt, “Het koppensnellen der Toradja’s,” _Verslagen en Mededeelingen der konink. Akademie van Wetenschappen_, Afdeeling Letterkunde, IV. Reeks, III. Deel (Amsterdam, 1899), pp. 203 _sq._ I follow the experienced Messrs. N. Adriani and A. C. Kruijt (Kruyt) in calling the natives of Central Celebes by the name of Toradjas, though that name is not used by the people themselves, but is only applied to them in a derogatory sense by the Buginese. It means no more than “inlanders.” The people are divided into a number of tribes, each with its own name, who speak for the most part one language but have no common name for themselves collectively. See Dr. N. Adriani, “Mededeelingen omtrent de Toradjas van Midden-Celebes,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xliv. (1901) p. 221.

[370] J. W. Thomas, “De jacht op het eiland Nias,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxvi. 277.

[371] Van Schmid, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgeloovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut,” _Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. pp. 601 _sq._

[372] B. A. Hely, “Notes on Totemism, etc., among the Western Tribes,” _British New Guinea, Annual Report for 1894–95_, p. 56.

[373] E. Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” _Cochinchine française: excursions et reconnaissances_, No. 16 (Saigon, 1883), p. 157.

[374] James Macdonald, _Religion and Myth_ (London, 1893), p. 5.

[375] A. G. Morice, “Notes, archaeological, industrial, and sociological, on the Western Dénés,” _Transactions of the Canadian Institute_, iv. (1892–93) p. 108; _id._, _Au pays de l’Ours Noir: chez les sauvages de la Colombie Britannique_ (Paris and Lyons, 1897), p. 71.

[376] M. J. van Baarda, “Fabelen, verhalen en overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië_, xlv. (1895) p. 502. As to the district of Galela in Halmahera see G. Lafond in _Bulletin de la Société de Géographie_ (Paris), ii. série, ix. (1838) pp. 77 _sqq._ (where Galeta is apparently a misprint for Galela); F. S. A. de Clercq, _Bijdragen tot de Kennis der Residentie Ternate_ (Leyden, 1890), pp. 112 _sq._; W. Kükenthal, _Forschungsreise in den Molukken und in Borneo_ (Frankfort, 1896), pp. 147 _sqq._

[377] W. W. Skeat, _Malay Magic_, p. 300.

[378] The theory that taboo is a negative magic was first, I believe, clearly formulated by Messrs. Hubert and Mauss in their essay, “Esquisse d’une théorie générale de la magie,” _L’Année Sociologique_, vii. (Paris, 1904) p. 56. Compare A. van Gennep, _Tabou et Totémisme à Madagascar_ (Paris, 1904), pp. 19 _sqq._ I reached the same conclusion independently and stated it in my _Lectures on the Early History of the Kingship_ (London, 1905), pp. 52–54, a passage which I have substantially reproduced in the text. When I wrote it I was unaware that the view had been anticipated by my friends Messrs. Hubert and Mauss. See my note in _Man_, vi. (1906) pp. 55 _sq._ The view has been criticised adversely by my friend Mr. R. R. Marett (_The Threshold of Religion_, pp. 85 _sqq._). But the difference between us seems to be mainly one of words; for I regard the supposed mysterious force, to which he gives the Melanesian name of _mana_, as supplying, so to say, the physical basis both of magic and of taboo, while the logical basis of both is furnished by a misapplication of the laws of the association of ideas. And with this view Mr. Marett, if I apprehend him aright, is to a certain extent in agreement (see particularly pp. 102 _sq._, 113 _sq._ of his essay). However, in deference to his criticisms I have here stated the theory in question less absolutely than I did in my _Lectures_. As to the supposed mysterious force which I take to underlie magic and taboo I may refer particularly to what I have said in _The Golden Bough_,² i. 319–322, 343. In speaking of taboo I here refer only to those taboos which are protected by magical or religious sanctions, not to those of which the sanctions are purely civil or legal; for I take civil or legal taboos to be merely a later extension of magical or religious taboos, which form the original stock of the institution. See my article “Taboo” in _Encyclopaedia Britannica_, Ninth Edition, vol. xxiii. pp. 16, 17.

[379] M. J. van Baarda, in _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië_, xlv. (1895) p. 507.

[380] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. Part I. (1901) p. 161.

[381] R. F. Kaindl, “Zauberglaube bei den Huzulen,” _Globus_, lxxvi. (1899) p. 273.

[382] Pliny, _Nat. Hist._ xxviii. 28.

[383] B. Pilsudski, “Schwangerhaft, Entbindung und Fehlgeburt bei den Bewohnern der Insel Sachalin,” _Anthropos_, v. (1910) p. 763.

[384] Rev. E. M. Gordon, in _Journal and Proceedings of the Asiatic Society of Bengal_, New Series, i. (1905) p. 185; _id._, _Indian Folk Tales_ (London, 1908), pp. 82 _sq._

[385] Van Schmid, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgeloovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut,” _Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. p. 604.

[386] 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. 262 _sq._; _id. ib._ xliv. (1900) p. 235.

[387] C. Snouck Hurgronje, _De Atjehers_ (Batavia and Leyden, 1893–94), i. 409; E. A. Klerks, “Geographisch en ethnographisch opstal over de landschappen Korintje, Sĕrampas en Soengai Tĕnang,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxix. (1897) p. 73; J. C. van Eerde, “Een huwelijk bij de Minangkabausche Maliers,” _ib._ xliv. (1901) pp. 490 _sq._; M. Joustra, “Het leven, de zeden en gewoonten der Bataks,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 406.

[388] 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), p. 40; W. W. Skeat, _Malay Magic_, p. 213.

[389] W. H. Furness, _Home-life of Borneo Head-hunters_ (Philadelphia, 1902), p. 169.

[390] E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), p. 269.

[391] E. Aymonier, _Voyage dans le Laos_ (Paris, 1895–97), i. 322. As to lac and the mode of cultivating it, see _id._ ii. 18 _sq._ The superstition is less explicitly stated in the same writer’s _Notes sur le Laos_ (Saigon, 1885), p. 110.

[392] A. Thevet, _Les Singularitez de la France Antarctique, autrement nommée Amerique_ (Antwerp, 1558), p. 93; _id._, _Cosmographie Universelle_ (Paris, 1575), ii. 970 [wrongly numbered 936] _sq._

[393] Maximilian, Prinz zu Wied, _Reise in das innere Nord-America_, ii. 247.

[394] G. B. Grinnell, _Blackfoot Lodge Tales_ (London, 1893), pp. 237, 238.

[395] E. Poeppig, _Reise in Chile, Peru und auf dem Amazonenstrome_ (Leipsic, 1835–36), ii. 323.

[396] Meanwhile I may refer the reader to _The Golden Bough_,² ii. 353 _sqq._

[397] H. F. Standing, “Malagasy _fady_,” _Antananarivo Annual and Madagascar Magazine_, vol. ii. (reprint of the second four numbers, 1881–1884) (Antananarivo, 1896), p. 261.

[398] Dudley Kidd, _Savage Childhood_ (London, 1906), p. 48.

[399] H. Callaway, _Nursery Tales, Traditions, and Histories of the Zulus_, i. (Natal and London, 1868), pp. 280–282.

[400] Above, p. 116.

[401] Above, p. 117.

[402] E. Aymonier, _Notes sur le Laos_, pp. 25 _sq._; _id._, _Voyage dans le Laos_ (Paris, 1895–97), i. 62, 63.

[403] Chalmers, quoted by H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i. 430.

[404] E. Aymonier, “Les Tchames et leurs religions,” _Revue de l’Histoire des Religions_, xxiv. (1891) p. 278.

[405] Th. Hahn, _Tsuni-ǁGoam_ (London, 1881), p. 77.

[406] A. C. Haddon, _Head-hunters_ (London, 1901), p. 259.

[407] C. Leemius, _De Lapponibus Finmarchiae_ (Copenhagen, 1767), p. 500.

[408] H. J. Holmberg, “Über die Völker des russischen Amerika,” _Acta Societatis Scientiarum Fennicae_, iv. (1856) p. 392.

[409] _Arctic Papers for the Expedition of 1875_ (published by the Royal Geographical Society), pp. 261 _sq._; _Report of the International Polar Expedition to Point Barrow, Alaska_ (Washington, 1885), p. 39.

[410] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. part i. (1901) pp. 149, 160.

[411] Roland B. Dixon, “The Northern Maidu,” _Bulletin of the American Museum of Natural History_, xvii. part iii. (New York, 1905) p. 193.

[412] P. Labbé, _Un Bagne Russe, l’Île de Sakhaline_ (Paris, 1903), p. 268.

[413] W. Jochelson, “Die Jukagiren im äussersten Nordosten Asiens,” _Jahresbericht der geograph. Gesellschaft von Bern_, xvii. (1900) p. 14.

[414] _Missions Catholiques_, xiv. (1882) p. 460.

[415] W. H. I. Bleek, _A Brief Account of Bushman Folklore_, p. 19.

[416] P. Reichard, _Deutsch-Ostafrika_ (Leipsic, 1892), p. 427.

[417] H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) pp. 318 _sq._

[418] A. D’Orbigny, _Voyage dans l’Amérique Méridionale_, iii. part i. p. 226.

[419] I. Petroff, _Report on the Population, Industries, and Resources of Alaska_, p. 155.

[420] C. Lumholtz, _Unknown Mexico_, ii. 126 _sqq._; as to the sacred cactus, which the Indians call _hikuli_, see _id._ i. 357 _sqq._

[421] For this information I am indebted to Dr. C. Hose, formerly Resident Magistrate of the Baram district, Sarawak.

[422] W. H. Furness, _Home-life of Borneo Head-hunters_, p. 169.

[423] J. Chalmers, “Toaripi,” _Journal of the Anthropological Institute_, xxvii. (1898) p. 327.

[424] J. L. van Hasselt, “Eenige Aanteekeningen aangaande de Bewoners der N. Westkust van Nieuw Guinea, meer bepaaldelijk den Stam der Noefoereezen,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxii. (1889) p. 263; _id._, “Die Papuastämme an der Geelvinkbai,” _Mitteilungen der geograph. Gesellschaft zu Jena_, ix. (1891) pp. 101 _sq._

[425] H. von Rosenberg, _Der malayische Archipel_ (Leipsic, 1878), pp. 453, 462.

[426] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, x. (1893) p. 831.

[427] H. Geurtjens, “Le Cérémonial des Voyages aux Îles Keij,” _Anthropos_, v. (1910) pp. 337, 353. The girls bear the title of _wat moel_.

[428] J. C. E. Tromp, “De Rambai en Sebroeang Dajaks,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxv. 118.

[429] H. Ling Roth, “Low’s Natives of Borneo,” _Journal of the Anthropological Institute_, xxii. (1893) p. 56.

[430] W. W. Skeat, _Malay Magic_, p. 524.

[431] Mrs. Hewitt, “Some Sea-Dayak Tabus,” _Man_, viii. (1908) pp. 186 _sq._

[432] _Indian Antiquary_, xxi. (1892) p. 120.

[433] H. O. Forbes, “On some Tribes of the Island of Timor,” _Journal of the Anthropological Institute_, xiii. (1884) p. 414.

[434] A. C. Kruyt, “Het koppensnellan der Toradja’s van Midden-Celebes, en zijne beteekenis,” _Verslagen en Mededeelingen der konink. Akademie van Wetenschappen_, Afdeeling Letterkunde, IV. Reeks, III. Deel (Amsterdam, 1899), pp. 158 _sq._

[435] M. J. van Baarda, “Fabelen, verhalen en overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 507.

[436] See above, p. 120.

[437] M. J. van Baarda, _l.c._

[438] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, x. (1893) p. 805.

[439] De Flacourt, _Histoire de la Grande Isle Madagascar_ (Paris, 1658), pp. 97 _sq._ A statement of the same sort is made by the Abbé Rochon, _Voyage to Madagascar and the East Indies_, translated from the French (London, 1792), pp. 46 _sq._

[440] John Struys, _Voiages and Travels_ (London, 1684), p. 22. Struys may have copied from De Flacourt.

[441] J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 341; H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of the Anthropological Institute_, xxxii. (1902) pp. 312, 317.

[442] Riedel, _op. cit._ p. 377.

[443] A. B. Ellis, _The Tshi-speaking Peoples of the Gold Coast_, p. 226.

[444] H. P. Fitzgerald Marriott, _The Secret Tribal Societies of West Africa_, p. 17 (reprinted from _Ars quatuor Coronatorum_, the transactions of a Masonic lodge of London). The lamented Miss Mary H. Kingsley was so kind as to lend me a copy of this work.

[445] J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. No. 4 (April 1900), p. 356.

[446] S. Powers, _Tribes of California_ (Washington, 1877), pp. 129 _sq._

[447] J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), pp. 55 _sq._ (_Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. v.

## part i.).

[448] Sir George Scott Robertson, _The Kafirs of the Hindu Kush_ (London, 1896), pp. 335, 621–626.

[449] Antonio Caulin, _Historia Coro-graphica natural y evangelica dela Nueva Andalucia de Cumana, Guayana y Vertientes del Rio Orinoco_ (1779), p. 97.

[450] Father Guis, “Les Canaques, ce qu’ils font, ce qu’ils disent,” _Missions Catholiques_, xxx. (1898) p. 29; A. C. Haddon, _Head-hunters_, p. 257.

[451] J. G. Campbell, _Witchcraft and Second Sight in the Highlands and Islands of Scotland_ (Glasgow, 1902), pp. 21 _sq._

[452] Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten_, p. 122.

[453] Aug. Witzschel, _Sagen, Sitten und Gebräuche aus Thüringen_ (Vienna, 1878), p. 218, § 36.

[454] A. L. van Hasselt, _Volksbeschrijving van Midden-Sumatra_ (Leyden, 1882), p. 323; 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. 64.

[455] E. J. Payne, _History of the New World called America_, i. (Oxford, 1892) p. 421. Compare Brasseur de Bourbourg, _Histoire des nations civilisées du Mexique et de l’Amérique-Centrale_, i. 518 _sq._

[456] W. W. Skeat, _Malay Magic_, p. 217.

[457] A. L. van Hasselt, “Nota betreffende de rijstcultuur in de Residentie Tapanoeli,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxvi. (1893) p. 529.

[458] This I learned from Mr. Hardy in conversation. See also his letter in _Folklore_, viii. (1897) p. 11.

[459] Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten_, p. 133. Compare F. J. Wiedemann, _Aus dem inneren und äusseren Leben der Ehsten_, p. 447.

[460] R. F. Kaindl, “Zauberglaube bei den Huzulen,” _Globus_, lxxvi. (1899) p. 276.

[461] F. Tetzner, “Die Kuren in Ostpreussen,” _Globus_, lxxv. (1899) p. 148.

[462] F. Panzer, _Beitrag zur deutschen Mythologie_, ii. p. 207, § 362; _Bavaria, Landes- und Volkskunde des Königreichs Bayern_, ii. 297, iii. 343.

[463] H. F. Standing, “Malagasy _fady_,” _Antananarivo Annual and Madagascar Magazine_, vol. ii. (reprint of the second four numbers, 1881–1884) (Antananarivo, 1896), p. 257.

[464] Ch. Beauquier, _Les Mois en Franche-Comté_ (Paris, 1900), p. 30.

[465] L. F. Sauvé, _Le Folk-lore des Hautes-Vosges_ (Paris, 1889), p. 142.

[466] L. F. Sauvé, _op. cit._ pp. 17 _sq._

[467] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, p. 499; A. Heinrich, _Agrarische Sitten und Gebräuche unter den Sachsen Siebenbürgens_ (Hermannstadt, 1880), p. 11.

[468] E. H. Meyer, _Badisches Volksleben im neunzehnten Jahrhundert_ (Strasburg, 1900), pp. 421 _sq._

[469] A. Kuhn und W. Schwartz, _Norddeutsche Sagen, Märchen und Gebräuche_, p. 445, § 354; J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, p. 95, § 664; A. Peter, _Volksthümliches aus österreichisch-Schlesien_, ii. 266; Von Reinsberg-Düringsfeld, _Fest-Kalender aus Böhmen_, p. 49; E. Sommer, _Sagen, Märchen und Gebräuche aus Sachsen und Thüringen_, p. 148; O. Knoop, _Volkssagen, Erzählungen, Aberglauben, Gebräuche und Märchen aus dem östlichen Hinterpommern_, p. 176; A. Witzschel, _Sagen, Sitten und Gebräuche aus Thüringen_, p. 191, § 13; J. F. L. Woeste, _Volksüberlieferungen in der Grafschaft Mark_, p. 56, § 24; _Bavaria, Landes- und Volkskunde des Königreichs Bayern_, ii. 298, iv. 2, pp. 379, 382; A. Heinrich, _Agrarische Sitten und Gebräuche unter den Sachsen Siebenbürgens_, pp. 11 _sq._; W. von Schulenberg, _Wendische Volkssagen und Gebräuche aus dem Spreewald_, p. 252; J. A. E. Köhler, _Volksbrauch, Aberglauben, Sagen und andre alte Überlieferungen im Voigtlande_, pp. 368 _sq._; _Die gestriegelte Rockenphilosophie_ (Chemnitz, 1759), p. 103; M. Toeppen, _Aberglauben aus Masuren_,² p. 68; A. Wuttke, _Der deutsche Volksaberglaube_,² p. 396, § 657; U. Jahn, _Die deutsche Opfergebräuche bei Ackerbau und Viehzucht_, pp. 194 _sq._; R. Wuttke, _Sächsische Volkskunde_² (Dresden, 1901), p. 370; E. Hoffmann-Krayer, “Fruchtbarkeitsriten im schweizerischen Volksbrauch,” _Schweizerisches Archiv für Volkskunde_, xi. (1907) p. 260. According to one account, in leaping from the table you should hold in your hand a long bag containing flax seed (Woeste, _l.c._). The dancing or leaping is often done specially by girls or women (Kuhn und Schwartz, Grohmann, Witzschel, Heinrich, _ll.cc._). Sometimes the women dance in the sunlight (_Die gestriegelte Rockenphilosophie_, _l.c._); but in Voigtland the leap from the table should be made by the housewife naked and at midnight on Shrove Tuesday (Köhler, _l.c._). On Walpurgis Night the leap is made over an alder branch stuck at the edge of the flax field (Sommer, _l.c._).

[470] E. Lemke, _Volksthümliches in Ostpreussen_, pp. 8–12; M. Toeppen, _l.c._

[471] O. Hartung, “Zur Volkskunde aus Anhalt,” _Zeitschrift des Vereins für Volkskunde_, vii. (1897) pp. 149 _sq._

[472] G. F. Abbott, _Macedonian Folklore_ (Cambridge, 1903), p. 122.

[473] W. W. Skeat, _Malay Magic_, p. 248.

[474] 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. 67.

[475] Dudley Kidd, _Savage Childhood_ (London, 1906), p. 291.

[476] Eijūb Abēla, “Beiträge zur Kenntniss abergläubischer Gebräuche in Syrien,” _Zeitschrift des deutschen Palaestina-Vereins_, vii. (1884) p. 112, § 202. Compare L’Abbé B. Chémali, “Naissance et premier âge au Liban,” _Anthropos_, v. (1910) pp. 734, 735.

[477] Quoted by D. Chwolsohn, _Die Ssabier und der Ssabismus_ (St. Petersburg, 1856), ii. 469.

[478] W. Mannhardt (_Baumkultus_, p. 419) promised in a later investigation to prove that it was an ancient custom at harvest or in spring to load or pelt trees and plants, as well as the representatives of the spirit of vegetation, with stones, in order thereby to express the weight of fruit which was expected. This promise, so far as I know, he did not live to fulfil. Compare, however, his _Mythologische Forschungen_, p. 324.

[479] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, pp. 249 _sq._ The placing of the stone on the tree is described as a punishment, but this is probably a misunderstanding.

[480] G. Pitrè, _Usi e costumi, credenze et pregiudizi del popolo siciliano_, iii. (Palermo, 1889) pp. 113 _sq._

[481] _Bavaria, Landes- und Volkskunde des Königreichs Bayern_, ii. 299; T. Vernaleken, _Mythen und Bräuche des Volkes in Österreich_, p. 315. On the other hand, in some parts of north-west New Guinea a woman with child may not plant, or the crop would be eaten up by pigs; and she may not climb a tree in the rice-field, or the crop would fail. See J. L. van Hasselt, “Enige aanteekeningen aangaande de Bewoners der N. Westkust van Nieuw Guinea,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxii. (1889) p. 264; _id._, “Die Papuastämme an der Geelvinkbai,” _Mitteilungen der Geographischen Gesellschaft zu Jena_, ix. (1891) p. 102. Similarly the Galelareese say that a pregnant woman must not sweep under a shaddock tree, or knock the fruit from the bough, else it will taste sour instead of sweet. See M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 457.

[482] J. V. Grohman, _Aberglauben und Gebräuche aus Böhmen und Mähren_, p. 143, § 1053.

[483] E. Hoffmann-Krayer, “Fruchtbarkeitsriten im schweizerischen Volksbrauch,” _Schweizerisches Archiv für Volkskunde_, xi. (1907) p. 263.

[484] G. F. Abbott, _Macedonia Folklore_, p. 122.

[485] _Census of India, 1901_, vol. iii. p. 206.

[486] Dittenberger, _Sylloge Inscriptionum Graecarum_,² No. 615, line 17 ὑπὲρ καρποῦ Δήμητρι ὗν ἐγκύμονα πρωτοτόκον; compare _id._, No. 616, line 61 _sq._, No. 617, line 3; Ovid, _Fasti_, iv. 633 _sq._; Macrobius, _Saturn._ i. 12. 20; Arnobius, _Adversus nationes_, iv. 22.

[487] J. Gumilla, _Histoire naturelle, civile et géographique de l’Orénoque_ (Avignon, 1758), iii. 184.

[488] R. Southey, _History of Brazil_, i.² (London, 1822) p. 253.

[489] F. Blumentritt, “Sitten und Bräuche der Ilocanen,” _Globus_, xlviii. No. 12, p. 202.

[490] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 489.

[491] Rev. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p. 38.

[492] B. Guttmann, “Trauer und Begräbnissitten der Wadschagga,” _Globus_, lxxxix. (1906) p. 200.

[493] J. G. Frazer, “On certain Burial Customs as illustrative of the Primitive Theory of the Soul,” _Journal of the Anthropological Institute_, xv. (1886) pp. 69 _sq._

[494] As to negative magic or taboo, see above, pp. 111 _sqq._

[495] M. J. van Baarda, _op. cit._ p. 488.

[496] M. J. van Baarda, _op. cit._ pp. 496 _sq._

[497] _Bavaria, Landes- und Volkskunde des Königreichs Bayern_, ii. 299.

[498] “Lettre du curé de Santiago Tepehuacan,” _Bulletin de la Société de Géographie_ (Paris), IIme Série, ii. (1834) pp. 181 _sq._, 183.

[499] E. Modigliani, _Un Viaggio a Nias_ (Milan, 1890), p. 590.

[500] Damien Grangeon, “Les Cham et leurs superstitions,” _Missions Catholiques_, xxviii. (1896) p. 83.

[501] J. Mooney, “Myths of the Cherokee,” _Nineteenth Annual Report of the Bureau of American Ethnology_ (Washington, 1900), pt. i. pp. 425–427; compare _id._, “Sacred Formulas of the Cherokees,” _Seventh Annual Report of the Bureau of Ethnology_ (Washington, 1891), p. 329.

[502] H. Geurtjens, “Le Cérémonial des voyages aux Îles Keij,” _Anthropos_, v. (1910) p. 352.

[503] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezan,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) pp. 466, 468.

[504] M. J. van Baarda, _op. cit._ p. 467.

[505] R. Southey, _History of Brazil_, ii. (London, 1817) p. 37.

[506] H. Oldenberg, _Die Religion des Veda_, p. 505; M. Bloomfield, _Hymns of the Atharva-Veda_, p. 240; W. Caland, _Altindisches Zauberritual_, p. 37.

[507] Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, p. 25 (separate reprint from the _Report of the British Association for 1890_).

[508] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 624 _sq._

[509] J. Habbema, “Bijgeloof in de Praenger-Regentschappen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, li. (1900) p. 113.

[510] D. Louwerier, “Bijgeloovige gebruiken, die door de Javanen worden in acht genomen bij het bouwen hunner huizen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlviii. (1904) pp. 380 _sq._

[511] J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual Report of the Bureau of Ethnology_ (Washington, 1891), p. 389.

[512] Spencer and Gillen, _Native Tribes of Central Australia_, p. 552.

[513] Spencer and Gillen, _op. cit._ p. 550.

[514] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 462.

[515] F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_, p. 146.

[516] J. Knebel, “Amulettes javanaises,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xl. (1898) p. 506.

[517] _North Indian Notes and Queries_, ii. 215, No. 760; W. Crooke, _Popular Religion and Folklore of Northern India_ (Westminster, 1896), i. 261.

[518] P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima, 1621), p. 22.

[519] R. F. Kaindl, “Zauberglaube bei den Rutenen,” _Globus_, lxi. (1892) p. 282.

[520] B. de Sahagun, _Histoire générale des choses de la Nouvelle-Espagne_ (Paris, 1880), bk. iv. ch. 31, pp. 274 _sq._; E. Seler, _Altmexikanische Studien_, ii. (Berlin, 1899) pp. 51 _sq._ (_Veröffentlichungen aus dem königlichen Museum für Völkerkunde_, vi.).

[521] J. Brand, _Popular Antiquities of Great Britain_, iii. 278 _sq._ (Bohn’s ed.).

[522] W. Henderson, _Folklore of the Northern Counties of England_, pp. 239 _sqq._; J. W. Wolf, _Niederländische Sagen_ (Leipsic, 1843), pp. 363–365.

[523] L. Strackerjan, _Aberglaube und Sagen aus dem Herzogthum Oldenburg_, i. 100 _sq._ § 141; J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, p. 106 § 758, p. 205 § 1421; A. Wuttke, _Der deutsche Volksaberglaube_,² pp. 126 _sq._ § 184; A. Gittée, _De hand en de vingeren in het volksgeloof_, pp. 31 _sqq._ Compare Tettau und Temme, _Volkssagen Ostpreussens, Litthauens und Westpreussens_, p. 266.

[524] Aelian, _Nat. Anim._ i. 38.

[525] F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_, p. 140. The custom of placing coins on the eyes of a corpse to prevent them from opening is not uncommon. Its observance in England is attested by the experienced Mrs. Gamp:—“When Gamp was summonsed to his long home, and I see him a-lying in Guy’s Hospital with a penny piece on each eye, and his wooden leg under his left arm, I thought I should have fainted away. But I bore up” (C. Dickens, _Martin Chuzzlewit_, ch. xix.).

[526] G. B. Grinnell, _Blackfoot Lodge Tales_, p. 238.

[527] C. Lumholtz, _Unknown Mexico_, i. 284.

[528] Father Lambert, in _Missions Catholiques_, xi. (1879) p. 43; _id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 30 _sq._

[529] Hesiod, _Works and Days_, 750 _sqq._ But the lines are not free from ambiguity. See F. A. Paley’s note on the passage.

[530] E. Doutté, _Magie et religion dans l’Afrique du Nord_ (Algiers, 1908), pp. 302 _sq._

[531] J. Campbell, _Travels in South Africa, Second Journey_ (London, 1822), ii. 206; Barnabas Shaw, _Memorials of South Africa_ (London, 1840), p. 66.

[532] E. Casalis, _The Basutos_, pp. 271 _sq._

[533] E. Casalis, _op. cit._ p. 272.

[534] Rev. James Macdonald, “Manners, Customs, Religions, and Superstitions of South African Tribes,” _Journal of the Anthropological Institute_, xx. (1891) p. 132.

[535] A. Leared, _Morocco and the Moors_ (London, 1876), p. 272.

[536] Ph. Paulitschke, _Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl_ (Berlin, 1896), p. 27.

[537] M. Merker, _Rechtsverhältnisse und Sitten der Wadschagga_ (Gotha, 1902), p. 21 (_Petermanns Mitteilungen_, Ergänzungsheft, No. 138).

[538] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American Museum of Natural History_, xv. pt. i. (1901) p. 160.

[539] H. Oldenberg, _Die Religion des Veda_, p. 505.

[540] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 484.

[541] H. Geurtjens, “Le Cérémonial des voyages aux Iles Keij,” _Anthropos_, v. (1910) p. 352.

[542] H. A. Junod, _Les Ba-ronga_ (Neuchâtel, 1898), pp. 472 _sq._

[543] E. Doutté, _Magie et religion dans l’Afrique du Nord_ (Algiers, 1908), pp. 244 _sq._

[544] _Journal of American Folk-lore_, xvii. (1904) p. 293, referring to Hesketh Pritchard, _Through the Heart of Patagonia_ (London, 1902).

[545] Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, p. 25 (separate reprint from _Report of the British Association for 1890_).

[546] B. A. Hely, “Notes on Totemism, etc., among the Western Tribes,” _British New Guinea: Annual Report for 1894–95_, p. 56.

[547] H. A. Junod, _Les Ba-ronga_ (Neuchâtel, 1898), p. 472.

[548] A. Jaussen, _Coutumes arabes au pays de Moab_ (Paris, 1908), p. 29.

[549] E. Poeppig, _Reise in Chile, Peru und auf dem Amazonenstrome_, ii. 323.

[550] A. Thevet, _Cosmographie universelle_ (Paris, 1575), ii. 946 (980).

[551] A. Jaussen, “Coutumes arabes,” _Revue Biblique_, April 1903, p. 245; _id._, _Coutumes arabes au pays de Moab_, p. 36.

[552] F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_, p. 147.

[553] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 545 _sq._

[554] _Ibid._ pp. 494 _sq._

[555] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 344.

[556] Aelian, _Nat. Anim._ i. 42, 43, and 48.

[557] C. Lumholtz, _Unknown Mexico_, ii. 234.

[558] C. Lumholtz, _op. cit._ i. 290.

[559] J. Mooney, “Myths of the Cherokee,” _Nineteenth Annual Report of the Bureau of American Ethnology_ (Washington, 1900), part i. pp. 262, 284, 285, 306, 308.

[560] _Id._, _ib._ p. 262.

[561] _Id._, _ib._ p. 285.

[562] _Id._, _ib._ p. 266.

[563] _Id._, _ib._ p. 309.

[564] _Id._, _ib._ p. 309.

[565] J. Crevaux, _Voyages dans l’Amérique du Sud_ (Paris, 1883), pp. 159 _sq._

[566] J. Mooney, _op. cit._ p. 308.

[567] Scholiast on Plato, _Theaetetus_, p. 160 A.

[568] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 483.

[569] M. J. van Baarda, _op. cit._ p. 534.

[570] E. Chavannes, _Documents sur les Tou-Kiue (Turcs) Occidentaux_ (St. Petersburg, 1903), p. 134.

[571] Aelian, _Nat. anim._ i. 38.

[572] A. Jaussen, _Coutumes arabes au pays de Moab_, p. 35.

[573] J. Dos Santos, _Eastern Ethiopia_, book i. ch. 20 (G. McCall Theal, _Records of South-Eastern Africa_, vii. 224).

[574] One of these shells is exhibited in the Anthropological Museum at Berlin, with a label explaining its use. I do not know to what species it belongs. It appeared to me to be of a sort which may often be seen on mantelpieces in England.

[575] M. J. van Baarda, _op. cit._ p. 468.

[576] The king was Iphiclus; the wise man was Melampus. See Apollodorus, i. 9. 12; Eustathius on Homer, _Od._ xi. 292; Schol. on Theocritus, iii. 43. The way in which the king’s impotence was caused by the knife is clearly indicated by the scholiast, on Theocritus: συνέβη ἐπενεγκεῖν αὐτὴν [scil. τὴν μάχαιραν] τοῖς μορίοις τοῦ παιδός. In this scholium we must correct ἐκτέμνοντι . . . δένδρον into ἐκτέμνοντι . . . ζῷα. Eustathius (_l.c._) quotes the scholium in this latter form. The animals were rams, according to Apollodorus.

[577] A. C. Kruijt, “Het ijzer in Midden-Celebes,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, liii. (1901) pp. 157 _sq._, 159.

[578] A. W. Nieuwenhuis, _Quer durch Borneo_, ii. (Leyden, 1907) p. 173.

[579] _G_ri_hya-Sûtras_, translated by H. Oldenberg, part ii. p. 146.

[580] _G_ri_hya-Sûtras_, translated by H. Oldenberg, part i. pp. 168, 282 _sq._, part ii. p. 188 (_Sacred Books of the East_, vols. xxix. and xxx.). Compare Sonnerat, _Voyage aux Indes Orientales_ (Paris, 1782), ii. 81; E. Thurston, _Ethnographic Notes in Southern India_ (Madras, 1906), p. 1. So among the Kookies of Northern Cachar in India the young couple at marriage place each a foot on a large stone in the middle of the village. See Lieut. R. Stewart, “Notes on Northern Cachar,” _Journal of the Asiatic Society of Bengal_, xxiv. (1855) pp. 620 _sq._ In the old ruined church of Balquhidder in Perthshire there is an ancient gravestone on which people used to stand barefoot at marriages and baptisms. See _The Folk-lore Journal_, vi. (1888) p. 271.

[581] Father Abinal, “Astrologie Malgache,” _Missions Catholiques_, xi. (1879) p. 482.

[582] _The First Nine Books of the Danish History of Saxo Grammaticus_, translated by O. Elton (London, 1894), p. 16. The original runs thus: _Lecturi regem veteres affixis humo saxis insistere suffragiaque promere consueverant, subjectorum lapidum firmitate facti constantiam ominaturi_ (_Historia Danica_, lib. i. p. 22, ed. P. E. Müller).

[583] Aristotle, _Constitution of Athens_, 7 and 55; Plutarch, _Solon_, 25; Pollux, viii. 86.

[584] Martin, “Description of the Western Islands of Scotland,” in Pinkerton’s _Voyages and Travels_, iii. 657.

[585] Martin, _op. cit._ p. 646.

[586] Martin, _op. cit._ pp. 627 _sq._

[587] W. Munzinger, _Sitten und Recht der Bogos_ (Winterthur, 1859), pp. 33 _sq._ For an Indian example of swearing on a stone see J. Eliot, “Observations on the Inhabitants of the Garrow Hills,” _Asiatick Researches_, iii. 30 _sq._ (8vo ed.). On the custom see further my article, “Folk-lore in the Old Testament,” in _Anthropological Essays presented to E. B. Tylor_ (Oxford, 1907), pp. 131 _sqq._

[588] Pausanias, iii. 22. 1; compare _id._ ii. 31. 4.

[589] Ptolemaeus, _Nova Historia_, in Photius, _Bibliotheca_, p. 153, ed. I. Bekker; _id._ in _Mythographi Graeci_, ed. A. Westermann, p. 198.

[590] Spencer and Gillen, _Northern Tribes of Central Australia_, pp. 253 _sq._

[591] Spencer and Gillen, _op. cit._ p. 472.

[592] P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima, 1621), pp. 15, 16, 25

[593] Father Lambert, in _Missions Catholiques_, xii. (1880) pp. 273, 287, xxv. (1893) pp. 104–106, 116–118; _id._, _Mœurs et Superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 217, 218, 222, 292–304. Compare Glaumont, “Usages, mœurs et coutumes des Néo-Calédoniens,” _Revue d’Ethnographie_, vii. (1889) pp. 114 _sq._ (whose account of the stones is borrowed from Father Lambert).

[594] R. H. Codrington, _The Melanesians_ (Oxford, 1891), pp. 181–185.

[595] W. Ridgeway, _The Early Age of Greece_ (Cambridge, 1901), i. 330 _sq._; _id._, “The Origin of Jewellery,” _Report of the British Association for 1903_ (meeting at Southport), pp. 815 _sq._

[596] _Orphica: Lithica_, 230 _sqq._, ed. G. Hermann. Pliny mentions (_Nat. Hist._ xxxvii. 192) a white tree-stone (“_dendritis alba_”) which, if buried under a tree that was being felled, would prevent the woodman’s axe from being blunted.

[597] _Orphica: Lithica_, 189 _sqq._; compare Pliny, _Nat. Hist._ xxxvii. 162.

[598] W. Ridgeway, _The Early Age of Greece_, i. 330.

[599] J. G. von Hahn, _Albanesische Studien_, i. 158.

[600] K. Freiherr von Leoprechting, _Aus dem Lechrain_ (Munich, 1855), p. 92.

[601] _Orphica: Lithica_, 335 _sqq._ This was perhaps the “dragon-stone” which was supposed to confer extraordinary sharpness of vision on its owner. See Ptolemaeus Hephaestionis, _Nov. Hist._ v. p. 150, in Photius, _Bibliotheca_, ed. I. Bekker, p. 192 of A. Westermann’s _Mythographi Graeci_.

[602] Pliny, _Nat. Hist._ xxxvii. 124.

[603] _Orphica: Lithica_, 320 _sq._

[604] J. G. von Hahn, _Albanesische Studien_, i. 158. On the magic of precious stones see also E. Doutté, _Magie et religion dans l’Afrique du Nord_, pp. 82 _sqq._

[605] _Adonis, Attis, Osiris_, Second Edition, pp. 361 _sqq._, 369 _sqq._

[606] E. Doutté, _Magie et religion dans l’Afrique du Nord_, pp. 131 _sq._

[607] _The G_ri_hya-Sûtras_, translated by H. Oldenberg, part i. pp. 43, 285 _sq._, part ii. pp. 47 _sq._, 193 _sqq._ (_Sacred Books of the East_, vols. xxix. and xxx.). In the last passage the address to the star is fuller and more explicit. A part of it runs thus:—“He who knows thee (the polar star) as the firm, immovable Brahman with its children and with its grandchildren, with such a man children and grandchildren will firmly dwell, servants and pupils, garments and woollen blankets, bronze and gold, wives and kings, food, safety, long life, glory, renown, splendour, strength, holy lustre, and the enjoyment of food. May all these things firmly and immovably dwell with me!”

[608] P. Sébillot, _Légendes, croyances et superstitions de la mer_ (Paris, 1886), i. 136.

[609] P. Sébillot, _op. cit._ i. 135.

[610] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 499.

[611] Pliny, _Nat. Hist._ ix. 42.

[612] _Ibid_. ii. 220.

[613] Philostratus, _Vit. Apollon._ v. 2.

[614] P. Sébillot, _Légendes, croyances et superstitions de la mer_, i. 132.

[615] P. Sébillot, _op. cit._ i. 129–132; M. E. James in _Folklore_, ix. (1898) p. 189.

[616] Dickens, _David Copperfield_, chap. xxx.

[617] W. Henderson, _Folklore of the Northern Counties of England_ (London, 1879), p. 58.

[618] _Henry V._ Act ii. Scene 3.

[619] Rev. C. Harrison, “Religion and Family among the Haidas,” _Journal of the Anthropological Institute_, xxi. (1892) pp. 17 sq.

[620] C. Martin, “Über die Eingeborenen von Chiloe,” _Zeitschrift für Ethnologie_, ix. (1877) p. 179.

[621] A. W. Howitt, _Native Tribes of South-East Australia_, p. 465.

[622] J. J. M. de Groot, _The Religious System of China_, i. 60–63. Among the hairpins provided for a woman’s burial is almost always one which is adorned with small silver figures of a stag, a tortoise, a peach, and a crane. These being emblems of longevity, it is supposed that the pin which is decorated with them will absorb some of their life-giving power and communicate it to the woman in whose hair it is ultimately to be fastened. See De Groot, _op. cit._ i. 55–57.

[623] J. J. M. de Groot, _op. cit._ iii. 977.

[624] J. J. M. de Groot, _op. cit._ iii. 1043 _sq._

[625] _Mission Pavie, Indo-Chine, 1879–1895, Géographie et voyages_, i. (Paris, 1901) pp. 35–37. The kind of optical illusion which this mock execution was intended to expiate is probably caused by a mist or exhalation rising from damp ground.

[626] N. Adriani en A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlii. (1898) p. 524.

[627] J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual Report of the Bureau of Ethnology_ (Washington, 1891), p. 352; _id._ in _Nineteenth Annual Report, etc._, part i. (Washington, 1900) p. 295.

[628] _Relations des Jésuites_, 1642, pp. 86 _sq._ (Canadian reprint).

[629] W. Ellis, _History of Madagascar_, i. 454 _sqq._; Father Abinal, “Astrologie Malgache,” _Missions Catholiques_, xi. (1879) pp. 432–434, 481–483. Compare J. B. Piolet, _Madagascar et les Hovas_ (Paris, 1895), pp. 72 _sq._

[630] The principles of contagious magic are lucidly stated and copiously illustrated by Mr. E. S. Hartland in the second volume of his _Legend of Perseus_ (London, 1895).

[631] Meantime I may refer the reader to _The Golden Bough_, Second Edition, i. 367 _sqq._

[632] R. Parkinson, _Dreissig Jähre in der Südsee_ (Stuttgart, 1907), pp. 118 _sq._

[633] As to the diffusion of this custom in Australia see above, p. 97.

[634] See pp. 97 _sqq._

[635] F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales,” _Journal of the Anthropological Institute_, xiii. (1884) p. 128. For the practice of some Victorian tribes see above, p. 98.

[636] A. W. Howitt, in _Journal of the Anthropological Institute_, xiii. (1884) pp. 456 _sq._; _id._, _Native Tribes of South-East Australia_, p. 561.

[637] A. W. Howitt, in _Journal of the Anthropological Institute_, xvi. (1887) p. 55, xx. (1891) p. 81; _id._, _Native Tribes of South-East Australia_, pp. 561 _sq._

[638] A. W. Howitt, in _Journal of the Anthropological Institute_, xx. (1891) pp. 80 _sq._; _id._, _Native Tribes of South-East Australia_, pp. 655 _sq._

[639] Father Porte, “Les Reminiscences d’un missionnaire du Basutoland,” _Missions Catholiques_, xxviii. (1896) p. 312.

[640] Charlotte Latham, “West Sussex Superstitions lingering in 1868,” _Folklore Record_, i. (1878) p. 44.

[641] A. Wuttke, _Der deutsche Volksaberglaube_,² p. 330, § 526; F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 307; E. Krause, in _Zeitschrift für Ethnologie_, xv. (1883) p. 79; J. Vonbun, _Volkssagen aus Vorarlberg_, p. 67; J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 208, §§ 37, 39; G. Lammert, _Volksmedizin und medizinischer Aberglaube in Bayern_, p. 128; H. Prahn, “Glaube und Brauch in der Mark Brandenburg,” _Zeitschrift des Vereins für Volkskunde_, i. (1891) p. 193; H. Raff, “Aberglaube in Bayern,” _ibid._ viii. (1898) p. 400; R. Andree, _Braunschweiger Volkskunde_ (Brunswick, 1896), p. 213. Compare J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, p. 169, § 1197.

[642] F. S. Krauss, _Sitte und Brauch der Südslaven_, p. 546.

[643] S. Weissenberg, “Kinderfreud und -leid bei den südrussischen Juden,” _Globus_, lxxxiii. (1903) p. 317.

[644] W. Wyatt Gill, _Jottings from the Pacific_, pp. 222 _sq._ On the use of roof-thatch in superstitious ceremonies see W. Caland, _Altindisches Zauberritual_, pp. 82 n.² 182 _sq._ In the present case the virtue of the thatch clearly depends on its harbouring rats. Some Dravidian tribes forbid a menstruous woman to touch the house-thatch (W. Crooke, _Popular Religion and Folklore of Northern India_, Westminster, 1896, i. 269).

[645] J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes en Papua_, p. 176.

[646] Riedel, _op. cit._ p. 75.

[647] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, x. (1893) p. 822.

[648] F. Blumentritt, “Sitten und Bräuche der Ilocanen,” _Globus_, xlviii. No. 12, p. 200.

[649] B. de Sahagun, _Histoire générale des choses de la Nouvelle Espagne_, pp. 316 _sq._

[650] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, p. 510, § 415.

[651] J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, p. 111, § 822.

[652] A. A. Perera, “Glimpses of Cinghalese Social Life,” _Indian Antiquary_, xxxii. (1903) p. 435.

[653] J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, pp. 55 at top, p. 111, § 825. Mr. A. P. Goudy kindly translated the Czech words for me.

[654] E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin,” _Zeitschrift für Ethnologie_, xv. (1883) p. 84.

[655] J. Dawson, _Australian Aborigines_, p. 39.

[656] J. Mooney, “Myths of the Cherokee,” _Nineteenth Annual Report of the Bureau of American Ethnology_ (Washington, 1900), part i. p. 266.

[657] G. F. Abbott, _Macedonian Folklore_ (Cambridge, 1903), p. 20.

[658] 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. 308.

[659] J. V. Grohmann, _op. cit._ p. 111, § 823; A. Wuttke, _Der deutsche Volksaberglaube_,² p. 330, § 527.

[660] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 593.

[661] Rasmussen, _Additamenta ad historiam Arabum ante Islamismum_, p. 64.

[662] L’Abbé B. Chémali, “Naissance et premier âge au Liban,” _Anthropos_, v. (1910) p. 745.

[663] M. Abeghian, _Der armenische Volksglaube_ (Leipsic, 1899), p. 68.

[664] R. Taylor, _Te Ika A Maui, or New Zealand and its Inhabitants_² (London, 1870), p. 184.

[665] Elsdon Best, quoted by W. H. Goldie, “Maori Medical Lore,” _Transactions and Proceedings of the New Zealand Institute_, xxxvii. (1904) pp. 94 _sq._

[666] George Bennett, _Wanderings in New South Wales, Batavia, Pedir Coast, Singapore and China_ (London, 1834), i. 128, note*. As to _fenua_ or _whenua_ in the sense of “placenta” and “land,” see E. Tregear, _Maori-Polynesian Comparative Dictionary_ (Wellington, N.Z., 1891), pp. 620 _sq._

[667] E. J. Eyre, _Journals of Expeditions of Discovery into Central Australia_, ii. 323.

[668] G. F. Moore, _Descriptive Vocabulary of the Language in Common Use amongst the Aborigines of Western Australia_, p. 9 (published along with the author’s _Diary of Ten Years’ Eventful Life of an Early Settler in Western Australia_, London, 1884, but paged separately).

[669] Spencer and Gillen, _Native Tribes of Central Australia_, p. 467.

[670] Spencer and Gillen, _Northern Tribes of Central Australia_, p. 607.

[671] Spencer and Gillen, _op. cit._ p. 608. The writers add that the child has no special connexion with the tree in after years. We may suspect that such a connexion did exist in former times.

[672] W. E. Roth, _North Queensland Ethnography_, Bulletin No. 5 (Brisbane, 1903), p. 18. As to the mode of determining where the soul of the child has dwelt since its last incarnation, see above, pp. 99 _sq._

[673] K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel_, 1897, pp. 92; M. Krieger, _Neu-Guinea_, p. 165.

[674] The Rev. Lorimer Fison, in a letter to me dated May 29, 1901.

[675] Dr. Hahl, “Mittheilungen über Sitten und rechtliche Verhältnisse auf Ponape,” _Ethnologisches Notizblatt_, ii. (Berlin, 1901) p. 10.

[676] R. Parkinson, “Beiträge zur Ethnologie der Gilbertinsulaner,” _Internationales Archiv für Ethnographie_, ii. (1889) p. 35. In these islands the children of well-to-do parents are always adopted by other people as soon as they are weaned. See _ib._ p. 33.

[677] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 461.

[678] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, x. (1893) pp. 816 _sq._ Compare J. G. F. Riedel, _De sluik-en kroesharige rassen tusschen Selebes en Papua_, p. 236.

[679] J. G. F. Riedel, _op. cit._ p. 354.

[680] Riedel, _op. cit._ p. 303.

[681] Riedel, _op. cit._ p. 208.

[682] Riedel, _op. cit._ pp. 23, 135, 236, 328, 391, 417, 449, 468.

[683] Riedel, _op. cit._ p. 135.

[684] Riedel, _op. cit._ p. 391.

[685] Van Schmidt, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, etc., der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut,” etc., _Tijdschrift voor Neêrlands Indië_, Batavia, 1843, dl. ii. pp. 523–526. The customs and beliefs on this subject in the adjoining island of Amboyna seem to be identical. See J. G. F. Riedel, _op. cit._ pp. 73 _sq._ According to Riedel, if the pot with the afterbirth does not sink in the water, it is a sign that the wife has been unfaithful.

[686] Riedel, _op. cit._ p. 326.

[687] N. Adriani and A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlii. (1898) pp. 434 _sq._ In Parigi after a birth the _kindspek_ (?) is wrapt in a leaf and hung in a tree at some distance from the house. For the people think that if it were burned, the child would die (_ibid._ p. 434).

[688] N. Adriani and A. C. Kruijt, “Van Posso naar Mori,” _Mededeelingen van wege het Nederl. Zendelinggenootschap_, xliv. (1900) pp. 161 _sq._

[689] A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” _ibid._ p. 218.

[690] _Id., ib._ p. 236.

[691] B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_ (The Hague, 1875), pp. 57–60.

[692] G. Heijmering, “Zeden en gewoonten op het eiland Timor,” _Tijdschrift voor Neêrland’s Indië_, 1845, pp. 279 _sq._

[693] J. H. Letteboer, “Eenige aanteekeningen omtrent de gebruiken bij zwangerschap en geboorte onder de Savuneezen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 47.

[694] G. Heijmering, “Zeden en gewoonten op het eiland Rottie,” _Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. pp. 637 _sq._

[695] J. G. F. Riedel, _The Island of Flores_, p. 7 (reprinted from the _Revue Coloniale Internationale_).

[696] Julius Jacobs, _Eenigen tijd onder de Baliërs_ (Batavia, 1883), p. 9.

[697] C. F. Winter, “Instellingen, gewoonten en gebruiken der Javanen te Soerakarta,” _Tijdschrift voor Neêrlands Indië_, 1843, dl. i. pp. 695 _sq._; P. J. Veth, _Java_, i. (Haarlem, 1875) pp. 639 _sq._; C. Poensen, “Iets over de kleeding der Javanen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xx. (1876) p. 281.

[698] D. Louwerier, “Bijgeloovige gebruiken, die door de Javanen worden in acht genomen bij de verzorging en opvoeding bunner kinderen,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlix. (1905) pp. 254 _sq._

[699] P. J. Veth, _Java_, i. 231.

[700] H. Ris, “De onderafdeeling klein Mandailing Oeloe en Pahantan en hare Bevolking met uitzondering van de Oeloes,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvi. (1896) p. 504.

[701] A. L. Heyting, “Beschrijving der onderafdeeling Groot Mandeling en Batang-Natal,” _Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, xiv. (1897), p. 292.

[702] J. C. van Eerde, “Een huwelijk bij de Minangkabausche Maliers,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xliv. (1901) p. 493.

[703] A. L. van Hasselt, _Volksbeschrijving van Midden-Sumatra_ (Leyden, 1882), p. 267.

[704] M. Joustra, “Het leven, de zeden en gewoonten der Bataks,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi. (1902) pp. 407 _sq._ The transferable soul is in Batta _tendi_, in Malay _sumangat_. Mr. Joustra thinks that the placenta is, in the opinion of the Battas, the original seat of this soul.

[705] J. H. Neumann, “De _tĕndi_ in verband met Si Dajang,” _Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlviii. (1904) p. 102.

[706] A. H. F. J. Nusselein, “Beschrijving van het landschap Pasir,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, lviii. (1905) pp. 537 _sq._

[707] E. Thurston, _Castes and Tribes of Southern India_, iv. 370.

[708] P. R. T. Gurdon, _The Khasis_ (London, 1907), pp. 124 _sq._

[709] N. Annandale, “Customs of the Malayo-Siamese,” _Fasciculi Malayenses_, Anthropology, part ii. (a) (May 1904) p. 5.

[710] J. J. M. de Groot, _The Religious System of China_, iv. (Leyden, 1901) pp. 396 _sq._

[711] H. von Siebold, _Ethnologische Studien über die Aino_ (Berlin, 1881), p. 32.

[712] Ph. Paulitschke, _Ethnographie Nordost Afrikas: die materielle Cultur der Danâkil, Galla und Somâl_ (Berlin, 1893), p. 192.

[713] J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) pp. 33, 45, 46, 63, 76; _id._ “Kibuka, the War God of the Baganda,” _Man_, vii. (1907) pp. 164 _sq._ In the former of these two accounts Mr. Roscoe speaks of the placenta, not the navel-string, as the “twin” (_mulongo_).

[714] Garcilasso de la Vega, _Royal Commentaries of the Yncas_, bk. ii. ch. 24, vol. i. p. 186, Markham’s translation.

[715] B. de Sahagun, _Histoire générale des choses de la Nouvelle Espagne_, p. 310; compare pp. 240, 439, 440 (Jourdanet and Simeon’s translation).

[716] _Relations des Jésuites_, 1639, p. 44 (Canadian reprint).

[717] J. Teit, “The Thompson Indians of British Columbia,” pp. 304 _sq._ (_Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. i. part iv.).

[718] Fr. Boas in _Eleventh Report on the North-Western Tribes of Canada_, p. 5 (separate reprint from the _Report of the British Association for 1896_).

[719] J. Mooney, “The Indian Navel Cord,” _Journal of American Folk-lore_, xvii. (1904) p. 197.

[720] _Bavaria, Landes- und Volkskunde des Königreichs Bayern_, iv. 2, p. 346.

[721] E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin und nächster Umgebung,” _Zeitschrift für Ethnologie_, xv. (1883) p. 84.

[722] F. Chapiseau, _Le Folk-lore de la Beauce et du Perche_ (Paris, 1902), ii. 16.

[723] R. F. Kaindl, “Zauberglaube bei den Rutenen in der Bukowina und Galizien,” _Globus_, lxi. (1892) p. 282.

[724] A. Kuhn, _Märkische Sagen und Märchen_ (Berlin, 1843), pp. 379 _sq._

[725] J. C. Atkinson, in _County Folklore_, ii. (London, 1901) p. 68.

[726] A. _Wuttke, Der deutsche Volksaberglaube_,² § 305, p. 203; H. Ploss, _Das Kind_,² i. 12 _sqq._

[727] J. Grimm, _Deutsche Mythologie_,⁴ ii. 728, note 1. As to the East Indian belief see above, pp. 187 _sq._

[728] M. Bartels, “Islandischer Brauch und Volksglaube in Bezug auf die Nachkommenschaft,” _Zeitschrift für Ethnologie_, xxxii. (1900) pp. 70 _sq._

[729] Aelius Lampridius, _Antoninus Diadumenus_, 4; J. Grimm, _loc. cit._; H. Ploss, _Das Kind_,² i. pp. 13, 14.

[730] Spencer and Gillen, _Native Tribes of Central Australia_, p. 135.

[731] J. Grimm, _Deutsche Mythologie_,⁴ ii. 728 _sq._, iii. 266 _sq._; M. Bartels, _op. cit._ p. 70. Grimm speaks as if it were only the caul which became a _fylgia_. I follow Dr. Bartels.

[732] Meantime I may refer to _The Golden Bough_, Second Edition, iii. 350 _sqq._ For other superstitions concerning the afterbirth and navel-string see H. Ploss, _Das Kind_,² i. 15 _sqq._, ii. 198 _sq._ The connexion of these parts of the body with the idea of the external soul has already been indicated by Mr. E. Crawley (_The Mystic Rose_, London, 1902, p. 119).

[733] Pliny, _Nat. Hist._ xxviii. 36.

[734] R. H. Codrington, _The Melanesians_ (Oxford, 1891), p. 310.

[735] Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” _Report of the U.S. National Museum for 1895_, p. 440.

[736] Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_, p. 25 (separate reprint from the _Report of the British Association for 1890_).

[737] A. W. Howitt, _Native Tribes of South-East Australia_, p. 667.

[738] Francis Bacon, _Natural History_, cent. x. § 998. Compare J. Brand _Popular Antiquities_, iii. 305, quoting Werenfels. In Dryden’s play _The Tempest_ (Act v. Scene 1) Ariel directs Prospero to anoint the sword which wounded Hippolito and to wrap it up close from the air. See Dryden’s _Works_, ed. Scott, vol. iii. p. 191 (first edition).

[739] W. W. Groome, “Suffolk Leechcraft,” _Folklore_, vi. (1895) p. 126. Compare _County Folklore: Suffolk_, edited by Lady E. C. Gurdon, pp. 25 _sq._ A like belief and practice occur in Sussex (C. Latham, “West Sussex Superstitions,” _Folklore Record_, i. 43 _sq._). See further E. S. Hartland, _The Legend of Perseus_, ii. 169–172.

[740] “Death from Lockjaw at Norwich,” _The Peoples Weekly Journal for Norfolk_, July 19, 1902, p. 8.

[741] F. N. Webb, in _Folk-lore_, xvi. (1905) p. 337.

[742] C. Partridge, _Cross River Natives_ (London, 1905), p. 295.

[743] F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 305, compare 277.

[744] H. Pröhle, _Harzbilder_ (Leipsic, 1855), p. 82.

[745] J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 225, § 282.

[746] Bavaria, _Landes- und Volkskunde des Königreichs Bayern_, iv. 1, p. 223. A further recommendation is to stroke the wound or the instrument with a twig of an ash-tree and then keep the twig in a dark place.

[747] Spencer and Gillen, _Native Tribes of Central Australia_, p. 250.

[748] F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 302; W. Kolbe, _Hessische Volks- Sitten und Gebräuche im Lichte der heidnischen Vorzeit_ (Marburg, 1888), p. 87.

[749] M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft in Wien_, xxxii. (1902) p. 287.

[750] M. J. Erdweg, _loc. cit._

[751] B. Hagen, _Unter den Papua’s_ (Wiesbaden, 1899), p. 269.

[752] A. W. Howitt, “On Australian Medicine Men,” _Journal of the Anthropological Institute_, xvi. (1887) pp. 28 _sq._; _id._, _Native Tribes of South-East Australia_, pp. 363–365.

[753] B. T. Somerville, “Notes on some Islands of the New Hebrides,” _Journal of the Anthropological Institute_, xxiii. (1894) p. 19.

[754] Theocritus, _Id._ ii. 53 _sq._ Similarly the witch in Virgil (_Eclog._ viii. 92 _sqq._) buries under her threshold certain personal relics (_exuviae_) which her lover had left behind.

[755] Tettau und Temme, _Volkssagen Ostpreussens, Litthauens und Westpreussens_ (Berlin, 1837), pp. 283 _sq._ For more evidence of the same sort see E. S. Hartland, _Legend of Perseus_, ii. 86 _sqq._

[756] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, pp. 245 _sq._; A. Kuhn, _Sagen, Gebräuche und Märchen aus Westfalen_, ii. 192; _id._, _Die Herabkunft des Feuers_,² pp. 200 _sq._; W. Mannhardt, _Die Götterwelt der deutschen und nordischen Völker_, i. 203 note. Compare Montanus, _Die deutsche Volksfeste, Volksbräuche und deutscher Volksglaube_, p. 117.

[757] Fison and Howitt, _Kamilaroi and Kurnai_, p. 250; A. W. Howitt, “On Australian Medicine Men,” _Journal of the Anthropological Institute_, xvi. (1887) pp. 26 _sq._; _id._, _Native Tribes of South-East Australia_, pp. 366 _sq._ According to one account a cross should be made in the footprint with a piece of quartz, and round the footprint thus marked the bones of kangaroos should be stuck in the ground. See R. Brough Smyth, _Aborigines of Victoria_, i. 476 _sq._ These and many of the following examples were cited by me in _Folklore_, i. (1890) pp. 157 _sqq._ For more instances of the same sort see E. S. Hartland, _The Legend of Perseus_, ii. (London, 1895) 78–83.

[758] Spencer and Gillen, _Native Tribes of Central Australia_, p. 541.

[759] _Id._, _Northern Tribes of Central Australia_, pp. 340 _sq._

[760] R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907), p. 605.

[761] Elsdon Best, “Spiritual Concepts of the Maori,” _Journal of the Polynesian Society_, ix. (1900) p. 196.

[762] Basil C. Thomson, _Savage Island_ (London, 1902), p. 97.

[763] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlv. (1895) p. 512.

[764] L. Hearn, _Glimpses of unfamiliar Japan_ (London, 1894), ii. 604.

[765] F. Mason, “On Dwellings, Works of Art, Laws, etc., of the Karens,” _Journal of the Asiatic Society of Bengal_, xxxvii. (1868)

## part ii. p. 149.

[766] W. Crooke, _Popular Religion and Folklore of Northern India_ (Westminster, 1896), ii. 280.

[767] _Id._, _Tribes and Castes of the North-Western Provinces and Oudh_, ii. 221.

[768] M. Bloomfield, _Hymns of the Atharva-Veda_, p. 295; W. Caland, _Altindisches Zauberritual_, pp. 162 _sq._

[769] A. Hillebrandt, _Vedische Opfer und Zauber_ (Strasburg, 1897), p. 173.

[770] Josaphat Hahn, “Die Ovaherero,” _Zeitschrift der Gesellschaft für Erdkunde zu Berlin_, iv. (1869) p. 503.

[771] H. Schinz, _Deutsch-Südwest-Afrika_, pp. 313 _sq._

[772] A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 94.

[773] J. Teit, “The Shuswap” (Leyden and New York, 1909) p. 613 (_Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition_, vol. ii. part vii.).

[774] E. Doutté, _Magie et religion dans l’Afrique du Nord_, p. 59.

[775] K. Bartsch, _Sagen, Märchen und Gebräuche aus Meklenburg_, ii. 329 _sq._, §§ 1597, 1598, 1601^a.

[776] J. L. M. Noguès, _Les Mœurs d’autrefois en Saintonge et en Aunis_ (Saintes, 1891), pp. 169 _sq._; C. de Mensignac, _Recherches ethnographiques sur la salive et le crachat_ (Bordeaux, 1892), p. 45 note.

[777] _County Folklore: Suffolk_, edited by Lady E. C. Gurdon, p. 201.

[778] Josaphat Hahn, _loc. cit._; K. Bartsch, _op. cit._ ii. 330, 334, §§ 1599, 1611^{abc}, compare p. 332, § 1607; R. Andree, _Ethnographische Parallelen und Vergleiche_, Neue Folge (Leipsic, 1889), pp. 8, 11.

[779] K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, p. 558.

[780] J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_, p. 200, § 1402.

[781] Tettau and Temme, _Die Volkssagen Ostpreussens, Litthauens und Westpreussens_, p. 267; A. Bezzenberger, _Litauische Forschungen_ (Göttingen, 1882), p. 69.

[782] K. Bartsch, _op. cit._ ii. 330, § 1599.

[783] Holzmayer, “Osiliana,” _Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat_, vii. (1872) p. 79.

[784] F. S. Krauss, _Sitte und Brauch der Südslaven_, p. 165.

[785] Saxo Grammaticus, _Historia Danica_, i. p. 40, ed. P. E. Müller (pp. 28 _sq._, O. Elton’s English translation).

[786] Aelian, _De natura animalium_, i. 36.

[787] _Fragmenta Philosophorum Graecorum_, ed. F. G. A. Mullach, i. 510.

[788] A. Wuttke, _Der deutsche Volksaberglaube_,² p. 127, § 186.

[789] J. Dawson, _Australian Aborigines_, p. 54.

[790] Theophilus Hahn, _Tsuni-Goam_ (London, 1881), pp. 84 _sq._

[791] J. Teit, “The Thompson Indians of British Columbia,” p. 371 (_The Jesup North Pacific Expedition_, vol. i. part iv.).

[792] Peter Jones, _History of the Ojebway Indians_, p. 154.

[793] J. Spieth, _Die Ewe-Stämme_ (Berlin, 1906), p. 389.

[794] Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten_, pp. 121 _sq._

[795] J. Batchelor, _The Ainu and their Folklore_ (London, 1901), p. 516.

[796] H. Callaway, _The Religious System of the Amazulu_, part iii. pp. 345 _sq._

[797] A. W. Howitt, “On Australian Medicine Men,” _Journal of the Anthropological Institute_, xvi. (1887) pp. 26 _sq._; _id._, _Native Tribes of South-East Australia_, p. 366.

[798] R. Brough Smyth, _Aborigines of Victoria_, i. 475.

[799] A. C. Haddon, _Head-hunters_ (London, 1901), p. 202.

[800] M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” _Mitteilungen der anthropologischen Gesellschaft in Wien_, xxxii. (1902) p. 287.

[801] K. Vetter, _Komm herüber und hilf uns! oder die Arbeit der Neuen Dettelsauer Mission_, Heft iii. (Barmen, 1898) p. 10.

[802] Jamblichus, _Adhortatio ad philosophiam_, 21; Plutarch, _Quaest. conviv._ viii. 7; Clement of Alexandria, _Strom._ v. 5, p. 661, ed. Potter. Compare Diogenes Laertius, _Vit. philos._ viii. 1. 17; Suidas, _s.v._ “Pythagoras.”

[803] For detailed proof of this I may refer to my article, “Some popular Superstitions of the Ancients,” _Folklore_, i. (1890) pp. 147 _sqq._

[804] E. Casalis, _The Basutos_, p. 273.

[805] J. Richardson, _Travels in the Great Desert of Sahara_ (London, 1848), ii. 65.

[806] Jamblichus, Plutarch, Clement of Alexandria, Diogenes Laertius, Suidas, _ll.cc._

[807] É. Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” _Cochinchine Française: excursions et reconnaissances_, No. 16 (Saigon, 1883), p. 163.

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