The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 06 of 12)

community is believed to depend, are obliged to observe man

al. In virtue of it they are a pledge and guarantee to their worshippers of the continuance and orderly succession of those physical phenomena upon which mankind depends for subsistence. Naturally, therefore, the life and health of such a god-man are matters of anxious concern to the people whose welfare and even existence are bound up with his; naturally he is constrained by them to conform to such rules as the wit of early man has devised for averting the ills to which flesh is heir, including the last ill, death. These rules, as an examination of them has shewn, are nothing but the maxims with which, on the primitive view, every man of common prudence must comply if he would live long in the land. But while in the [pg 420] case of ordinary men the observance of the rules is left to the choice of the individual, in the case of the god-man it is enforced under penalty of dis

nsight into the philosophy of the sava

which it has cost humanity to struggle up to the point, no very exalted one after all, which we have reached. Our gratitude is due to the nameless and forgotten toilers, whose patient thought and active exertions have largely made us what we are. The amount of new knowledge which one age, certainly which one man, can add to the common store is small, and it argues stupidity or dishonesty, besides ingratitude, to ignore the heap while vaunting the few grains which it may have been our privilege to add to it. There is indeed little danger at present of undervaluing the contributions which modern times and even classical antiquity have made to the general advancement of our race. But when we pass these limits, the case is different. Contempt and ridicule or abhorrence and denunciation are too often the only recognition vouchsafed to the savage and his ways. Yet of the benefactors whom [pg 422] we are bound thankfully to commemorate, many, perhaps most, were savages. For when all is said and done our resemblances to the savage are still far more numerous than our differences from him; and what we have in common with him, and deliberately retain as true and useful, we owe to our savage forefathers who slowly acquired by experience and tran

g

ep Over Persons

at to step over a snare or trap is to court death and must be avoided at all risks; further, they are of opinion that if a man were to step over a pot, he would fall to pieces whenever the pot were broken.1558 The people of the Lower Congo deem that to step over a person's body or legs will cause ill-luck to that person and they are careful not to do so, especially [pg 424] in passing men who are holding a palaver. At such times a passer-by will shuffle his feet along the ground without lifting them in order that he may not be charged with bringing bad luck on any one.1559 On the other hand among the Wajagga of East Africa grandchildren leap over the corpse of their grandfather, when it is laid out, expressing a wish that they may live to be as old as he.1560 In Laos hunters are careful never to step over their weapons.1561 The Tepehuanes of Mexico believe that if anybody steps over them, they will not be able to kill another deer in their lives.1562 Some of the Australian aborigines are seriously alarmed if a woman steps over them as they lie asleep on the ground.1563 In the tribes about Mar

g

de

in favour of their i

souls by de

, the, 3

their lan

states accounted

tion as to woman w

ecall of the

lles

abooed,

orest Goll

ans, t

sh kings in

s and things ta

nos, t

to be uncovered i

a, th

the, 175,

onfession a

of the Cau

ti, L

nd Hercul

of Cel

ahassa

na, 8

birth represented

heir fear of naming

anun, Ki

oy

ots used as

as, 31

bestowed on their rei

eir descenda

irits, cause

ices t

Islander

mysteries

aux wizard or s

i, th

through their

spirits of sla

t for sl

led by their prope

stand human spee

sing into r

as amu

tes, t

priests at i

hoaka,

used in purifica

he, 182, 1

rification

eius

f cursing a

f Moab,

ans, the

n sacred

as, th

of Procon

ms, prohibiti

keep off

lands,

as to the ghosts of

end of mourning

Brothe

ve, their theory of

ewn on th

gs of nails bur

observed by

ribes

at Hiera

W. G.

abe Ba

kings at

f cursin

for slain

darons,

stral spir

staff at

ricular con

ca Indi

ian abo

ption of th

kept secret amo

naming the d

ts and fairies to

ds to deceive spirits o

Indians

s, th

priest

witches and

ntry, t

, Dr.,

e, of Java,

collected i

a, the

s observed by, 194

a fet

hu, t

the, 31

, the,

dead kings no

Cochin-Ch

tinence obs

Norse go

a, th

t-bearing, hair de

ent the escape o

the, 19

gko

es, t

he, 141, 1

n, R

ga, t

la, th

ls gathered

, A., 2

rial custom

of warriors a

n, 141, 142, 150, 153, 168, 169, 172, 173, 17

the, 141, 1

of Sumatra, 34, 4

i, th

da, t

Sultan, and

tion to touch

ar, taboos co

d by Lapps afte

d by their proper nam

ion of manslayers am

f, smeared

n to sleep

to be eaten at t

nce observed

s talis

ings of,

y, R.,

is, t

ge, P.,

conceived a

ts of slain

hrough clipped h

olden image, p

213. See

Archipe

ed as purificato

faces of wa

yers, 169

t Indian

in of southe

lack ram i

ival of, among the Es

or sacred k

on doorp

d effect of it on

as a purificatio

ies of manslay

d, 239

ten, 2

e, 240, 24

poured o

e shed on the g

s to shed, 2

odies of kins

effaced,

r of,

f sacre

dread of

pposed dangerous inf

ads of friends

icker

knots, as a c

ification of man who

be called by their p

Franz, 210

t African pontiff or

s transferre

he, of A

lesh tab

ondo, a district in

bonds allowed in

ch have been eaten, speci

atment after the decay

terred and sc

s, the

pretence o

Sultan

s, the

Captain

soul caught i

s as amu

t, his cut hai

r common and s

sed in exo

chief sacr

rson as a mode of

ence observed a

ideas as to the unclea

all knots on their ga

d in expiatory

be shaved

cut priest

t allowed to mention

ames not to be pronounce

Footprin

ows into foun

, uncl

building

head

r a running

vent the escape o

oms as to sha

kings

n of the soul as

ls to prevent them being

mode of recoverin

e soul as a,

King of

s at circumci

n's speech" am

etish king

, souls sh

uis Ind

ian Indi

a, king

en,

ell,

guage employed by se

s Indi

m at hair-

mposed on, among th

sh offere

ence observed

lled and ea

his, t

aboos conc

language between men a

lands, 25,

count of J

Indians,

t, D

n, G.

py tails, reas

nce observed fo

inst wolves b

ted by Australi

d air

es, th

s, 32,

g soul

f holy mil

urity observ

reception of str

a strange la

return from a j

of panthers, lions, bears

cutting,

ayo, K

the,

by taboo on the names of

names of chiefs and

o deceive gho

ilitate child

. See Co

la, ta

iss, t

cery with sp

ds tabooed

ed, 376 sq., 37

gs tabooed

d to leave their [pg

as dang

posed danger of resem

ails bitt

s imposed on wo

utions taken with

ooed at,

s as a means of e

eir hair shaved

agic to facili

at, 294, 29

oung, taboo

ed after th

ndians of

om at funer

of, 125,

mbé, a pontiff o

agong

ws, th

hees,

toms among the C

th flints, n

stral

to avoid naming the de

by reap

deities of, evoke

f hands fo

, at Burghe

stered by supe

erved in war,

c wrought through, 268

aire

acred person

souls, 46, 47, 48,

de, Qu

ies after kill

made by cha

priestly ki

of kings not st

hes, t

r forbidden, 18

o cause s

sacred pe

are the names of the dead, 358 sqq., 375, or

tabooed

age in childbed, suppos

onal names from fea

e spirits of th

ifted from natural to su

s, 114, 191, 195,

a magical c

, kings o

age prevented by knot

magic, 24

people during the round

tec pri

ests,

eve of period

have handled

, 158 n.1, 161,

166 sqq., 175

nibals

, 191, 192, 193, 194,

s in salt

wine, and poison,

king,

coco-nut

ing cano

e-build

r repairing

ng voyag

estival

urney

e are at pa

s and bear-kil

ling holy r

ooed m

q., 156, 165, 169, 178, 185,

urch, 235

ed, in magic

ped hair bu

ngs o

touched wi

ts not allow

, not allowed to mention

ttle used in

mirrors at a

ewitc

e king of Un

dians, t

ar cust

ux, J

d as a mode of

by their proper names,

egs forbidden

erial, as

sed in div

E. M.,

Athens, r

y, Arab mo

ins to conceal

nails, dispos

s a mode of expelling d

manslayers, 1

lain, 176. See

a purificatory

, people

ouncil cha

as, t

the Kin

amily o

heir "stron

or Mikado of

red, of the

red, of the T

as, t

ce at making o

of kin

ful head-h

ctory, 169,

hadowed by certain bi

traits and photo

h divine or sacred persons, su

fur

an o

festival

her name not to b

the King o

, J.,

ifices to

s who have handl

dead all ma

dead tabooe

dead a serio

ad not borne by

ection of the dead in t

s of the

ohibition t

king or priest, supposed f

f by ar

to sleep in house

ring up mirror

gination

isation to sa

ands, 174

t, J. J

tion of souls

y pungent spices, pri

averse to i

ction of sou

magical

nd priests regu

ch, A.,

age between husband

n and wome

ow regarded with a

, on fame as a

Siculus

the city, fe

lled by pungent spices,

angers, various m

of eating out

ons tabooed, 1

ut hair and n

shoulder-blade

an, bound by ma

tual from tempor

r, Father M

tion to touc

of game ke

ean,

calle

the restoration of souls to

, blood p

facilitate child

itate de

ual, of men and

é, E.

nce of soul

ges in the rea

rawn fr

eating, taboo

, 117 sqq., 120, 143, 146, 147, 148,

e caused by a conceal

taboos in conn

the S

ng the soul, 47 sq., 5

by head-hunters

oul in f

taboos observ

pecial language employ

red vessels, supp

ing, taboos

seen in the ac

red to de

reaking shel

e observed by ancie

eir power of compellin

ent, their concepti

as to souls of

names a

is name not to b

ir and nails inser

special language

sts, their name

averse to i

e of purifica

auricular co

Pasha

ributed to ev

the Cretan

ir conception

of being pho

bserved by hunters

the dead am

s, the, 4

evolutio

eloped out of s

a, king

yed for certain

ox, 400, 4

n, superstitions as

e, the,

eoples of the

ancestors a

es of, for members of r

toms observed by,

l influence of st

e evil,

s, t

avert evil influ

rs blacke

yers blac

tabo

and Sig

se to iron,

.2, 159 n., 161, 162, 163

posed danger of resem

ir names not to be

pronounced by his daughter-i

, 338, 339, 340,

after their ch

onsultati

of Yam

by manslayer

wet the, 159.

served by the kings of

e Dead among t

r taboo

n West Afr

uphemism

al jargon employed by r

ing away so

nd Sacred

remains of

d effect of using his

n of the sou

frightening a

ence of the soul

off as a s

h hunt

emoving fire from

w the fire with th

rites, 108, 10

178, 182,

e by fri

er, kingsh

soul in f

its, offe

tinence observe

abooed by, 394 sq.

hunters tabo

er, 30 n.1, 40 n.

lsions set dow

ed by the, 13 sq., 239, 248,

ica, rules obse

n Isla

to be eaten by ta

ted or forbi

on, cuts to be

scribed in

cision perfor

l in for

s a precaution against sorc

y means of refu

aving food o

, 138 sqq., 146 sqq., 166, 1

ave food over

abooed,

ith only one foot shod,

nt in m

uddh

ess, prete

g by tabooed person

of Central

sacrifice

d in exo

s tabooed by,

tioned by their pro

, their unshor

eat tab

e of ceremonial pur

m as to shadows at, 80.

fo,

he archang

etish pri

fect of wear

human beings at fo

et, A.

, runnin

rdered people

estly king

nd kept from h

ghost by mentionin

rave at the end o

crifices t

ouls of their k

men's sha

ns of gate

by thor

verse to iro

wounding

t of hou

eive ghosts or to avoid attra

animals, d

haunt their sl

the, 1

ices t

e, 168, 170, 17

rds,

ks, t

rificatory r

, kingd

iged to touch everyt

ir torn

Indians,

tion to touch

e of guilt

r, shadow

ost great n

source of

many rule

names tabooe

nes on

many rules, 419

from some te

ver as tot

f the, treated with

ie,

s, th

Frida

as, th

knot,

ndians of the

dsons named after

ier, A.

aughters named after

ed as a cha

ul fetche

es, no kn

taboos observ

ood offer

on, as a rain

acrifice of fin

le of Sier

tion of the

as to man

r George

-S?tra

J., 3

ition to touch

on the, 159

et foot

t to be shed o

eities of

Guaycurus

Indian

ition about p

edicine

f cutting th

bronze

ers shaved

my, fetish m

mbed, 187, 2

d, 258

s, and wizards u

at of a god or spi

at certain ti

to riv

ren unsh

clippings of, 268 sq

cause rain and thunder

used as host

virus of tab

ficatory cere

hildbirth shaved

t childbir

al and religious

sacred persons n

cut, disposa

under trees, 1

sacred plac

any secret pl

t the resurrec

om falling into the hand

ceremonies

140 sqq., 146 sqq.

h, 138 sqq., 146 sqq., 166

led,

be clas

ing of M

i, 72

chiefs and s

estored to, 47, 48,

the, 142, 183, 189, 2

d with m

garded as sac

d, 252

the residence o

ve any one over

ng th

of, 30, 36, 71 sq.,

by clipped hai

anslayers

., quoted

god of th

and Alcme

he, 151,

s of Claz

s observed by eagle-hu

temple of As

thief-

ered by the taboo on the

ion not differentia

A. C.,

sprinkling w

s. See M

agic, 151, 152

tinence observe

atch souls

hibition t

tion to

oland, the

pped hair use

tots,

y at entering

quitting t

tom as to shadow

e observe

, A. W

l Indi

und by many r

foundation of b

kingdom o

knots as c

396, 398, 399, 4

hers taboo

s, th

ption of th

ival of th

st kept from

nounced by his wife,

difference of lang

the, 2

s of Lu

, death fro

homoeopathi

of mansla

of Per

es of warriors as a pr

s of sla

manslayers, 1

also

young people supposed t

f animals tabo

ca, their customs on t

naming the d

s tabo

sed, of lying-in

supposed to be fa

m of covering the

by novices at, 1

es give

ow conceived as an inj

primitive t

wives enjoined be

layers, 176. See

ounted inspirati

See E

served by the anci

om as to a

ends' blo

to be tou

, 176,

rm against sp

s, use of, ta

as tali

s, the,

d Ra, 3

ial purity observed by the I

i, th

mas,

ion to touch

o, th

igers call

rofessor H

e Mikado

s history

account

ls conjur

d Pelias

, 34

he king

eir customs as to

nts of their ma

y ceremonies on retu

observed

unshorn

r children as a cer

Lucin

A., 152 sq

, temple of,

ncient Eg

of Bur

History of

Hindoo Koosh,

, the,

chief in the C

panese word

eir attempts to

ts, t

of Burma

e Red, of

all of th

toms at f

s, 52. See

he, of Ugan

rond

neo, 32, 47,

sland

of Borne

of delivery in

inst devils and gh

, 308. See

of ancestors a

oos, t

Dudley

o be overs

the Ni

Evil, t

tural powers a

re their co

o see their

not stamped on

the magic of str

use foreign

eating and drin

by curtain

eave their pal

d to dan

r put to d

touched, 1

r unshorn

booed to

tabooed,

ntical with those obser

hiefs taboo

arded against so

ligious, in Wes

Miss Mary H., 22 n.

ndians,

Indians,

gainst spirits,

be left edge

funeral ba

e Gordia

hibition t

dbirth, 294, 2

the consummation of

s, disease, and all kind

re disease

r or capture a run

ective amule

by hunters and

otect corn from

ses unt

magical virt

gs tabooed

, the

k, th

, A. C

i Kha

a priest

tl, th

by cannibals am

n summer and wint

pirit of th

eside in the

, J. F.

in Sum

he ghosts to the

and wives, differen

n, difference b

taboo on the names of

e names of chiefs and

y hunters, 396, 398, 3

rs for eagle-wood a

archers for ca

by miners

ers at harvest,

sailors at s

s,

, the

after killin

ancestors a

a, th

tree prohibited to

d, prohibitio

over, taboo

ic wrought by means o

be crossed,

r, king

n, th

s of the Gran

. G., Majo

ilding cus

v. Thomas

he blood,

by the owners against

purificatio

ed by their pr

old, their fune

he, attributed to touc

oul in fo

observed by k

ed by heir to

den to see a white

eating or dri

to his pa

his food b

d at childbir

t the consummatio

ets, 30

facilitate

cal virtue of, 309

s, t

ck, not

t allowed to

adow regarded

on by kn

an,

n, 27

, 294,

names,

tuary of Zeus

ry of the Mistres

men, dread

red

n adven

ndians,

f chiefs and kings

means of refuse o

130, 164, 201, 2

pg 437] 151, 15

us, 246,

ings of hair, 268 sqq

through his nam

heir power of compelli

of Madagas

ka, th

lo, th

dialectical variati

ribes of

n of the soul a

shermen, special forms of

f abducting human s

es, th

lay,

India

gs of Su

of religious and c

ans, t

hill trib

soul conceived

purification

ed, 16

d, 165

hosts of sla

es blacke

nted, 175, 178,

r shaved,

eir sanctity or

eads sa

, synonyms

e handled the dead tabo

n the war

Polo,

e Islan

W., quo

pecial language em

sans,

the sanctity of t

s as to the

ad of sor

as Isla

ion of, prevented by kn

0, 309, 329, 3

Dr. Wash

to keep off e

g shadow

deified

ot allowed to wear kn

law of

rict of Ne

rough their sh

ference of langua

demu

women tabooe

en, dread of,

of, by h

as, t

da Sorre

understand hum

by their proper

is ass's ea

f Gord

s of life of

f using his dishe

of his hair

relations to

clay, Baron

m as to dri

ion to d

nk by wounded

lled, 2

be eaten at th

s, taboos observed

r, Hu

district of

foors

rs of Sumatr

language emplo

perstitions

fter a de

hildbed, dread o

er of conceal

Arabs

of shaving

avid's treatment

itched by a

ir recall of

ooks of

ezum

s, the,

, J.,

s, th

ed as a corporeal

loped out of

tural to a supern

age taboos in c

A. G.,

Mosynoec

law, the savage's d

y her son-in-law, 338, 339, 34

kings forbidden

their childr

ms observed by,

d, 138

red with mud or

f, cut at end of

slayers for

in form of

prevent escape

in th

nt entrance of d

mwo, the

d on feet

ed on h

, kings

aboos impose

the, of M

India

its to be told only in

only in win

told by da

tion to cut fi

n not pare

cut, disposal

sacred plac

any secret pl

t the resurrec

om falling into the hand

s against fairies, demons,

used in rain-ch

treaty-make

garded as a vital part

with the

be borne by two l

ations taboo

eceive ghost

e names of the dead, 358 sqq., 375, or the

wed on their reinc

chiefs tabo

al beings tab

tabooed,

ods, magical vir

not to be ment

, 391

mals not to be m

ven to the sic

initia

ead tabooed

by the l

ter a time

l, tabooed

rom fear of m

n summer an

ir names to avoid attracting the

regarded as their re

d a serious cr

ected with belief in the reincarnatio

, in F

, 175, 273

, islan

a spirit

and his re

ri, the,

s of manslayers

demo

ing or priest, supposed f

ans, 112 sq

used to recal

, vow of

E. W.,

atch soul

lets,

ritai

donia,

excites awe of

ade by fr

des, the

n to the sick

tiatio

nctity of chie

, conception of

the peop

uage of hunt

employed by rea

r to avoid the use of

oms as to shadows at

ese, th

their langu

uis, Dr.

King of

in magic, 3

ices to the

tious dr

heir idea of the

s at puberty am

ration for

ns, their dread of m

ry of name

ion as to parings

event the escape o

osed to escape by t

e the awe of sa

on, taboos observed

, the

ew Guinea, 3

uage in ritu

van, E

islan

ys, th

eld,

as to murderer

relianc

and one shoe

Java Isl

the kin

n house to facilitat

he matrici

war g

is, th

oms, t

Indians

o, th

, danger of

oosening t

y passing through

as amul

manslayers, 175, 17

t allowed to leav

g, tab

nies at the sla

after their ch

not to be pronounced,

emporal power between religi

ians, t

R., 382 n.

es, t

emony at m

and Jas

euch,

rificatory r

the soul

nd the Go

, their custo

tabooed

, primitiv

uck caused by wom

nted, supposed dang

pposed dange

word un

uage employed by Mala

t allowed to wear kn

tion of manslayers

of, forbidden to

besieged

d legs and clas

ted thr

arch

ence observed

rdea

taboos conce

, the, at

eir equivalence in primit

not differentiat

es of chiefs t

n chiefs

ublici

Mores

o No

, souls i

dangers o

s, S.

s hair kept unshorn

band during wi

to knots during

ir superstitions ab

rth, 213. Se

h needles to expel d

e shaved wit

r unshorn

abooed

rs shav

at fest

f the souls of

slain animals,

cesto

, the old, their f

e, 20

for the restoration of sou

f ceremonial pu

tion of

r slaying Apa

and fishe

by physical age

g the hai

slayers,

em of the ghosts o

ies at reception of

rom a journ

onial, observ

the Afr

, maxims o

shment for k

ircumcision inst

aborigines

Isis, 3

siege

ut or combed out

ot to be me

y pouring w

heir hair uns

e, a net fo

nga,

soul

ot to be lo

ibition to to

anguage employed b

, at the base of sa

tors in their de

the soul

manslayers pa

layers painte

soul identified

or mirrors, suppose

agic wrought by m

on, preten

he dead in their n

n their descen

taboos con

ames of, tab

of, used as terms

risoners at

ssage of ani

reignty on account of tab

a precaution against sorc

d to father, suppos

ir and nails kept fo

by giving their names to

ssor Sir Jo

onal na

he soul conceived as a

t to be fri

nguage employed by reap

brok

s badge of

event the escape

al fetters

ets, 31

be wo

ts tabooed

Dr. W. H

hibition to

ir George Sc

f, F. A.

names not to be

on about cros

ation of gods of b

rdian deity of Ro

n.1, 145 n.4, 195 n.

W. E

tting child's hair in

s at marriage in

uilding sup

to be shed on th

he burden

ved by sacred kings

ts as charm t

l, F.,

Sheba, kin

ngs regarded as dang

ners, homicides, and women at

correspondence of ru

to ghosts

e dea

n of buildin

tral spi

Gabriel,

n, B.

ecial language emp

s, th

Madagascar,

es of dead kings

India

boos conce

ten, 167, 182, 18

, taboo

ence observed by

yeds

f the head

equivalence in primitiv

d the Gran

os Indi

ha Brah

persons bo

the pl

debt to th

duct of definite

osophy,

Transylv

oat, 2

on of warri

s of wha

ts of the slain, 168,

raft, H

fishermen, words

on words taboo

rules as to, 146, 156, 158, 1

ed and cured by touching a

rror of

s made t

n to look

employed by sai

atonement for

their or

nfluence of lying

ter the killing of

who have handled

tion and childbirth,

ed perso

ayers, 1

ibals,

e killed large

he Central Australia

oddess, 152, 207, 20

ay word for t

al evolution

pital of

ceremonies observed a

n Dido's c

in magic,

as a ch

mals, fear of offe

l identified wi

a man through

ow regarded with a

regarded as

ll on a c

awn out by

red through

s sensi

nd people viewed a

foundations of

rs danger

persons dan

the Thompson I

ode of recovering

akut

t, priestl

ents, use of,

s tabooed

soners, rea

urificatory cer

s of, used in

rmen, their ta

ed at mar

h one shoe on and o

ades, divin

ndians, t

ngs of,

concealed from fe

eremony at cutting

sanctity of t

prevent the escape o

eople not allow

th pungent s

irrors cove

by the absence of

ancestral

riests and king

of Colombi

and Faf

, king

os observed by

n, W.,

omething material

; their fear of

f, 114, 191, 195,

a magical c

names not to be pron

yptian

nd prohibited to wa

irls at their first

tralian wid

ors rubbed as a

d as drinki

of the, fear o

Coast,

, charm for rec

nce of soul

e not allo

house after a

nsuccessful ea

be wakened su

nor his appearan

ed by its proper nam

he person as a puri

eapons as a mode of pac

anslayers with

on the person as

s on body as mode

on, 77 n.1, 96 n.

regarded us un

their proper names, 3

to prevent the depar

et for s

not to be pronounce

extracted or deta

and other bodily refu

sq. See a

ed as a mann

s of the,

an conception

of the soul in G

fly, 29 n.1

recall of

e soul from escaping f

d to the absence o

string to the bo

as a bir

n sleep,

f mouse,

of liz

m of f

46, 47, 48, 52, 5

ith the shad

reflection in water

ape at eating a

d, 240, 241

th the person

to be frig

n thought to ha

eavy, thin

d to other

in magic

by demons

te into an

in a visible

nares or ne

etained by sor

s of iv

d into

xes,

in calab

om the living

into a ba

and blee

be in portra

sts respe

ead all mal

d till the flesh has decaye

ain, propiti

to accept the, on accoun

t by stran

cutting,

Edmund,

exorcism of d

ently supposed to de

its averse to

onciliation o

s divorce from temp

forbidd

ctive char

ts as a

ed or conceal

d, 287

ic, 268, 26

king a cov

from enemy p

ing by tabooed per

eg, cure f

of divinities and spiri

with holy w

vester'

in water to injure th

tive among Brazi

ifted from natural to

or things forbidden, 1

ad pant

lso J

row-heads used in r

a man's shadow s

utting or combing

remonies at ente

s on intercourse

ractising magi

the receptio

of, 10

cast

led

ed to tie soul to b

otted, as a

o Cords

" of kings of

the,

azid and h

s veil

the names of princes

s and spirits not to

personal names

o shine on sacred

aws away s

oed words i

basis of mora

ngs, their names

a crutch to

charm,

a purificati

be caused by eating out of sacred ves

n a person and the severed p

4, 201, 204,

order to avoid namin

ulu lang

aori lan

s and kings in

n New Zeala

theory of,

aning

and chi

acts,

140 sqq., 146 s

ons, 13

uded

ngs, 2

ds, 31

al and prie

e with strang

nd drinking

the face,

g the hous

food over

have handled th

iors, 1

ayers, 1

murderers

nters and fis

nto ethical p

f, in moral

ual insul

weapons,

od, 23

o the head

r, 258

tle, 28

ds, 29

and rings

318 sqq.

al names,

f relation

s of the de

ings and chie

pernatural bei

of gods

by the Mik

en in As

ings of Irel

amen Dial

odia or

men among the

iti

ahiti, kin

n birth of

ot to be pron

ked as a magical

ing souls in

d capital of

ceremony at v

posed effect of bre

angry ghos

in-char

against the re

also

Jerusale

n of the dead in their

ta word fo

also

anes,

hip used as terms

amba

ypt, priestl

ies in A

release of pri

ian wit

abooed,

s of British Co

ourners amon

n, Jos

to keep off

ed to tie soul to b

d, in magic, 30

s in magic

prevent the depart

caused by cut

. F. im,

eir proper names, 401,

d dog

ackals,

f Sierra

h or taboo r

s to war

y superstitio

Déné India

s of Celeb

milkmen of

land

oos, t

oos, t

ta word fo

also

vine chie

hiefs and king

cted with th

sion of monar

s of

ivine chief

out as initiat

also

ooed names am

ld-speech

or chief, supposed

s, continence

pered by the taboo on the

uls from the livin

to other

ns, 2

, need of conf

also

n of souls in

, the German

for soul

knots on their ga

so Chi

nots used as

ts, fear o

dows of trees

ed on or under,

7, 122; their fe

island

customs as to eati

, taboos in con

ivory, so

h Nigh

poured on gra

aboos observed

aved and na

ns, t

ul to the bo

reincarnation of

5, 164 n.1, 239, 243, 2

lso B

, king

rrespondence of the ru

garded as a va

d lying-in women, and of person

ers, 19

n-kill

r-kill

n the open air, proh

his custom of d

the king o

he king o

haled by lying-in women

blood and cor

duced by the viola

festival

avert evil infl

boos concer

r returned to t

persons destroyed, 4,

s, 138, 139, 142, 143, 144, 145, 146,

icial, carried

ion to walk un

e enchantr

militia of

unshorn during

ei, th

Sultan

ious, sacred,

ura, t

Islan

oos concern

la Riv

a, th

si, the,

Banyoro),

n, 157, 158 n.1,

ial purity obser

t unshor

r war king,

, 169, 170

od tabo

unga,

tabooed

head, 253.

as a rain-c

nkling wit

its, dan

ure in

yers, purificatio

n amulet agains

-wol

mn burial o

observed by, 1

, prohibition

ies of manslayers pa

ler pain

ys at circumcision

, king

ustoms observed by, 14

Prince

he savage's drea

ronounced by her son

ronounced by her hu

lled by their prop

n, R. J.

s as disinf

in New G

ept in

lood of the

milk,

gle used to dri

s and spirits to be

ri, th

arts from her in

of cut hair, 27

a mythical

f Senega

to protect ca

their proper names

enstruation and ch

ring war, 157, 158

bed holy

, dreade

upposed effects of

h" among the C

booed, 3

materialistic v

se they are the names of

chiefs and kings

ed, 3

allowed to dri

event escape of

as amul

eri tr

ophanes, on

, 151, 306

sham

Feast

the,

supposed to

ecret society

th of ancestor

ico, the pontif

he, on cut hai

Lycaeus, san

ge, its div

fs and kings tabooed

on as to reflect

tno

Evolution of Kings, vol.

e Evolution of Kings

ntury: from recent Dutch Visitors to Japan, and the Germ

man beings I need hardly mention first of all the successive Mikados-with reverence be it spoken.... Then there have been numerous examples of divine human beings both in ancient and modern times, who, although not accepted by the nation generally, are treated as gods, each of his several dignity, in a single province, village, or family." Hirata, another native authority on Japanese religion, defines kami as a term which comprises all things strange, wondrous, and possessing isao or virtue. And a recent dictionary gives the following definitions: "Kami. 1. Something which has no form but is only spirit, has unlimited supernatural power, dispenses calamity and good fortune, punishes crime and rewards virtue. 2. Sovereigns of all times, wise and virtuous men, valorous and heroic persons whose spirits are prayed to after their death. 3. Divine things which transcend human intellect. 4. The Christian God, Creator, Supreme Lord."

op. cit.

?). M. Revon quotes Kaempfer's account with the observation that, "les na?vetés recèlent plus d'une idée juste" (Le Shinto?sme, vol. i. p. 191, note 2). To me it seems that Kaempfer's description is very strongly confirmed by its close correspondence in deta

n from a comparison with the original (Kaempfer, History of Japan, translated fro

um et hodie id observat) pedes ipsius terram: radiis Solis caput nunquam illustrabatur: in apertum a?rem non procedebat," etc. The first edition of this book was published by Elzevir at

n an der Loango-Küste (Jena, 1874-

0

eutscher Flagge (Berli

1

ique de l'éthiopie occidenta

2

ume de Humbé, sur les bords du Cunène,"

3

the Evolution of Kin

4

u Mexique et de l'Amérique-centrale, iii. 29 sq.; H. H.

5

che Expedition an der

6

on de l'Afrique (Ams

7

n-Insel, Fernando Póo und die Bube

8

venküste in Westafrika," Zeitschrift der Gesells

9

tin de la Société de Géographie (Pa

0

che Expedition an der

1

Pinkerton's Voyages

2

. Winterbottom, An Account of the Native Africans in the

3

oyage au Sénégal (

4

shonaland), "Mashonaland Natives," Journal of t

5

totémisme à Madagascar

6

missionnaire du Basutoland," Mission

7

Isis et

8

on de la idolatria del Piru

9

y of Sumatra (Lond

0

ing De Thuy, étude historique, géographique et ethnographiqu

1

Journal of the Anthropological Institute, xxxvi. (1906)

2

art of the Liffey on w

3

rthen forts, is now known as Rathcroghan,

4

e Irish kings, is preserved in a number of manuscripts, of which the two oldest date from 1390 and about 1418 respectively. The list is repeated twice, first in prose and then in verse. I have to thank my f

5

the Evolution of Kings

6

Siculus

7

assique, ii. 759, note 3; A. Moret, Du caractère religie

8

er Burma and the Shan States, part

9

the Evolution of Kings

0

who is not allowed to fight with weapons; he may not even ward off a blow. See Ph. Paulitsc

1

y dogs, which had to be fastened up whenever one of these august personages was seen to approach. The dressing has to be performed with the greatest care, in a place which cannot be defiled with dogs. Utah and another had convenient dressing-rooms on the top of their houses which h

2

d would not even look at them. See Herodotus, ii. 37,

3

ead, nor may he visit the cemeteries. He may not go into the actual room where a death has occurred until after an effigy has been ere

4

on Virgil, Aen. i. 179, 448, iv. 518; Macrobius, Saturn. i. 16. 8 sq.; Festus, p. 161 a, ed

5

Rev. J. L. Wilson (Western Africa, pp. 129 sqq.). See below, p. 23; and The Magic Art and the Evolution of Kings, vol. i. p. 353. As to the iron ring which the pontiff wears on his ankle as the badge of his office we are told that i

6

he Todas (London,

7

ser milkmen see W. H. R. Rivers, op.

8

ers, The Tod

9

Art, vol

0

. i. pp

1

xpedition an der Loango-Kü

2

u Niger," Bulletin de la Société de Géogra

3

on de l'Afrique (Ams

4

to Sierra-Leone (L

5

ve Africans in the Neighbourhood of

6

llected and historically digested by F. Ba

7

of the Japanese, p

8

in," in Pinkerton's Voyage

9

he Himalayas (Westmins

0

ches, Second Edition (Londo

1

d Songs of the South

2

n, in a letter to the auth

3

s of the Tonga Islands, Second Editi

4

p. 297 sq. Compare i

5

2. My friend Professor Henry Jackson kin

6

Evolution of Kings, vol. i

7

had some conversation on this subject with Miss Kingsley (1st June 1897) and have embodied the

8

01 sq.; Le Comte C. N. de Cardi, "Ju-ju Laws and Customs in the Niger

9

its Mission, New Editio

0

856), p. 129. As to the taboos observed

1

rnal of the Anthropological I

2

fique, Quatrième Série, iii. (1895) pp. 595 sq. Thi

3

in die Süd-See und nach der Berin

4

of Timor the spiritual ruler is called Anaha paha or "conjuror of the land." Compare H. Zondervan, "Timor en de Timoreezen," Tijds

5

, Black, White, and Brown

6

e auf Ponape," Ethnologisches Notizblatt, ii. Heft 2 (Berlin, 1

7

e Anthropological Institute, vii. (1878) p. 282. In this edifying catechism there is

8

; id., 1636, p. 104; id., 1639, p.

9

everal souls, and that two of these souls are shaped exactly like the body. See E. W. Nelson, "The Eskimo about

0

Tribes of Canada, p. 44 (separate reprint from

1

Western Tribes of Canada, p. 461 (Repor

2

lay Magic (Lond

3

othed and armed, sometimes naked. See O. Jahn, Arch?ologische Beitr?ge (Berlin, 1847), pp. 128 sqq.; E. Pottier, étude sur les lécythes blancs attiques (Paris, 1883), pp. 75-79; American Journal of Archaeology, ii. (1886) pll. xii., xiii.; O. Kern, in Aus der Anomia, Arch?ologische Beitr?ge Carl Robert zur Erinnerung an Berlin dargebracht (B

4

ngs of the South Pacific

5

ission daselbst," Allgemeine Missions-Ze

6

n, in a letter to the auth

7

ttooing in the Panjab," Indian

8

Boeginezen (Amsterdam, 1872), p. 24 (reprinted from the Verhandelingen der

9

n, Head-hun

0

rneo," Journal of the Anthropologi

1

Head hunters

2

et les Indiens Goajires

3

istory of Bra

4

tte Islands," Geological Survey of Canada, Report of Pr

5

nd Queries, ii

6

45; Matthias G--, Lettres sur Iles les Marquises (Pari

7

la Propagation de la F

8

Rio Grande de Mindano," Petermanns

9

Ethnological Society of London, N.S., iii. (1865) pp. 322 sq.; A. Bastian, Culturl?nder des alten A

0

Viaggio a Nías (Mi

0

es of South-East Australi

0

pedition," Ninth Annual Report of the Bureau of Ethnology (Washington, 1892), p. 425). This seems to point to a belief that the soul enters by one nostril and goes out by the other, and that the functions assigned to the right and left nostrils in this respect are reversed in men and women. Among the Esquimaux of Baffin land "the p

0

te Journal (Londo

0

de Ethnologie van Zuid-Cele

0

er Padangsche Bovenlanden," Bijdragen tot de Taal- Land- e

0

tudy of Tatu in Borneo," Journal of the Ant

0

York, 1905), p. 103 (Memoir of the American Museum of Natural

0

des Indischen und Stillen Meer

0

naso esse, stabam tanquam mortuus," Petronius, Sat. 62; "in primis labris animam habere," Seneca, Natur. quaest. iii. praef. 16; "Voilà un pauvre malade qui a le feu dans le corps, et l'ame sur le bout des lèvres," J. de Brebeuf, in Relations des Jésuites, 1636, p. 113 (Canadian reprint); "This posture keeps the weary sou

1

eek ποτ?ομαι,

1

Naturv?lkern Zentral-Brasilien

1

Tribes of Canada, pp. 14 sq. (separate reprint of

1

n, The Melanesi

1

mpare Herodotus, iv. 14 sq.; M

1

Volkskunde B?hmens," Mittheilungen der anthropol

1

volken van den Indischen Archipel,"

1

Wilken

1

eling," Bijdragen tot de Taal- Land- en Volkenku

1

, pp. 41, 569. Of these two words, the former means the sound made in calling fowls, and the latter means the soul. The expression for the ceremonies described in the text is ápak?erróe soemā?gá. So common is the recall of th

2

kademie van Wetenschappen (Amsterdam), Afdeeling Letterkunde, Reeks iii. Deel ii. (1885) pp. 174 sq.; J. K. Niemann, "D

2

ededeelingen der koninklijke Akademie van Wetenschappen (Amste

2

xxxix. (1890) pp. 56-58. On traces of the bird-soul in Mohammedan popular belief, see I. Goldziher, "Der Seelenvogel im islamischen Volksglauben," Globu

2

Zentral-Brasiliens, p. 340; E. F. im Thur

2

se in den Chaco Central," Gl

2

his Life and Notions

2

iger Volkskunde (Brun

2

nd Volksbrauch der Siebenbürger

2

856), p. 220; A. B. Ellis, The Ewe-spea

2

267. For detention of a sleeper's soul by spirits and consequent illness, see a

3

v. (April 1900) p. 327. The Koryak of North-Eastern Asia also keep awake so long as there is a corpse in the house. See W. Jochelson, "The Koryak, Religi

3

-Indianer," Mitteilungen der Geographische

3

rneo," Journal of the Anthropologi

3

and Malays, though the lizard form of the soul is not mentioned. See Panjab Notes and Queries, iii. p. 166, § 679; N. Annandal

3

aulus Diaconus, Hist. Langobardorum, iii. 34). In an East Indian story of the same type the sleeper's soul issues from his nose in the form of a cricket (G. A. Wilken, in De Indische Gids, June 1884, p. 940). In a Swabian story a girl's soul creeps out of

3

. Gesellschaft, 1882, p. 209; J. G. F. Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, p. 440; id., "Die Landschaft Dawan oder West-Timor," Deutsche geographische Bl?tter, x. 280; A. C. Kruijt, "Een en ander aangaande het geestelijk en maatschapelijk leven van den Poso-Alfoer," Mededeelingen van wege het Nederlandsche Zendelinggeno

3

a letter to the autho

3

er den Naturv?lkern Zen

3

d Schoolmasters (Edinburgh

3

er Padangsche Bovenlanden," Bijdragen tot de Taal- Land- e

4

Malayenses, Anthropology,

4

d Queries, iii.

4

s, Customs, and Superstitions of Korea,"

4

r Brauch der Südslaven (Münster i. W., 1890), p. 112. The latter writer tells us that the witch's s

4

der gelehrten Estnischen Gesellschaft

4

" etc., reprinted in Scriptores rerum Livo

4

traditions des provinces de Fran

4

Tribes of South-Eas

4

Birmanie," Missions Cathol

4

Western China," Journal of the Anthropo

5

Men and Animals in Sarawak," Journal of the Ant

5

en der Ilocanen (Luzon)," Mittheilungen der k. k. Ge

5

ihre Erscheinungswesen i

5

h the Congo Cannibals (

5

ian Institute, Toronto, Third Series, vii. (1888-1889) pp. 158 sq.; id., Au pays de l'

5

sociation de la Propagation

5

er Bataks," Mededeelingen van wege het Nederlan

5

edeelingen van wege het Nederlandsche Zendelinggenootschap, li. (1907) pp

5

r Karo-Batak's," Tijdschrift voor Indische Ta

5

1900), i. 148, 152 sq., 164 sq.; id., Quer du

6

is, Quer durch

6

iatic Society, No. 19 (Singapore, 1887), p. 91, compare pp. 89, 90; H. Ling Rot

6

ling," Bijdragen tot de Taal- Land- en Volkenkund

6

nt de Toboengkoe en de Tomori," Mededeelingen van wege he

6

zt von Th. Benfey (Leip

6

schrift voor Indische Taal- Land- en Volkenkunde, xli. (1899) pp. 480-483. A story of

6

an tales of the same general type, with variations in detail, see Lettres édifiantes et c

6

The Religious Syste

6

n seer, had also the power of sending his soul out of his body and keeping it out as long as he pleased. See Hesychius Milesius, in Fragmenta his

6

iental Translation Fund), vol. i. pt. ii. p. 3. I have not seen this work. An extract from it, containing the above narrative, was kindly sent me by Colonel

7

Journal of the American Orient

7

s of the Golden Chersone

7

Karens," Journal of the Asiatic Socie

7

l of the Anthropological In

7

99 sq.; Shway Yoe, The Burman (London, 1882), ii. 10

7

des sauvages Ba-hnars," Missions C

7

er Karo-Bataks in de Doesoen," Mededeelingen van wege he

7

ionales Archiv für Ethnog

7

n Tribes of Canada, p. 6 (separate reprint from

7

en kroesharige rassen tussc

8

del, op. cit

8

lam in Bolaang Mongondou," Mededeelingen van wege het N

8

igines (Melbourne, Sydney, an

8

gs of the South Pacific (

8

la grande Isle Madagascar

8

ling," Bijdragen tot de Taal- Land- en Volkenkund

8

n, The Melanesi

8

Chest," Journal of the Straits Branch of the R

8

ngton, op.

8

gton, op. ci

9

and European Russia," Journal of the Anthro

9

of the American Museum of Natural History, The Jesup North P

9

ndians of Washington Territory," Annual Report of th

9

. 76 in Cochinchine Fran?aise: excursions et

9

ssions Catholiques, xvi. (1884) p. 436, xi

9

he Religious System

9

bove,

9

n der Galelareezen," Bijdragen tot de Taal- Land- en

9

sche Beschrijving der Dajaks (

9

ouls of children that the spirit loves to take to himself. See J. L. van Hasselt, "Die Papuast?mme an der Geelvinkbai," Mitteilungen der Geographischen Gesellschaft zu Jena, ix. (1891) p. 103; compa

0

- en nieuw Oost-I

0

en bijgelovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut, en van een g

0

chappelijk leven van den Poso-Alfoer," Mededeelingen van wege

0

d also by the Dyaks and by some tribes on the northern coast of New Guinea. See H. Ling Roth, "Low's Natives of Borneo," Journal of the Anthropological Institute, xxi. (1892) p. 117; E. L. M. Kühr, "Schetsen uit Borneo's Westerafdeeling," Bijdragen tot de

0

pp. 81 sq. Compare id., "über das Schamenthum bei den Jakuten,"

0

hassa," Mededeelingen van wege het Nederlandsche Zendelinggenootschap, vii. (1863) pp. 1

0

25," Tijdschrift voor Indische Taa

0

inahassa (Rotterda

0

," Tijdschrift voor Indische Taal- Land-

0

r of the American Museum of Natural History, The Jesup Nor

1

, Samoa,

1

ijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Seri

1

in Melanesia," Journal of the Anthropological Insti

1

ton, The Mela

1

otkas, Shuswap, and other Indian tribes of British Columbia. See Fr. Boas, in Fifth Report on the North-Western Tribes of Canada, pp. 58 sq. (separate reprint from the Report of the British Association for 1889); id. in Sixth Report, etc., pp. 30, 44, 59 sq., 94 (separate reprint o

1

n kroesharige rassen tussche

1

del, op. cit

1

edel, op. c

1

th, The Natives of Sarawak and British North Borneo, i. 261. Sometimes the

1

. Genootsch. van Kunsten en Wetenschappen, xxx. (Batavia, 1863) p. 116; H. von Rosenber

2

urs et coutumes des Indiens soumis à ses soins," Bulletin de l

2

p. 792. The passage has not always be

2

divin journalier en égypte (P

2

and the Fijians2 (L

2

p. 181 sqq. Cinet, sinnet, or sennit is cordage made from the dried fibre of the coco-nut hu

2

aveller in Zombo-land found traps commonly set at the entrances of villages and huts for the purpose of catchi

2

1639, p. 44 (Canadian

2

Les Peuplades de la Sénéga

2

Anthropologie, x

2

e on the Congo (Lo

3

els in West Africa (Lo

3

to find a propitious time for making an attack, etc., but especially to war with and kill the souls of the enemy. Then the death of their natural bodies was certain." See J. R. Swanton, "Contributions to the Ethnology of the Haida" (Leyden and New York, 1905), p. 40 (Memoir of the American Museum of Natural History, The Jesup North

3

Volks- und Menschenkund

3

1637, p. 50 (Canadian

3

sharige rassen tusschen Selebes en

3

Journal of the American Orient

3

y Magic (London,

3

, op. cit.

3

, op. cit.

3

, op. cit.

4

by my friend Mr. W. Wyse. As to the mutilation of the Hermae, see Thucydid

4

e, p

4

xt) of the latter part of the custom is not quite clear. It would seem that failing to find the soul in the head-doctor's box it occurs to them that he may have swallowed it, as the other doctors were at first supposed to have done. With a view of testing this hypothesis they hold

4

ndi?, xxxix. (1890) pp. 51 sq.; H. Ris, "De onderafdeeling Klein Mandailing Oeloe en Pahantan," Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indi?, xlvi. (1896) p. 529; C. Snouck Hurgronje, De Atjéhers (Batavia and Leyden, 1893-4), i. 426 sq.; W. W. Skeat, Malay Magic, pp. 49-51, 452-455, 570 sqq.; Journal of the Anthropological Institute, xxiv. (1895) pp. 128, 287; Chimkievitch, "Chez les Bouriates de l'Amoor," Tour du monde, N.S. iii. (1897) pp. 622 sq.; Father Ambrosoli, "Notice sur l'?le de Rook," Annales de la Propagation de la Foi, xxvii. (1855) p. 364; A. Bastian, Die V?lker des ?stlichen Asien, ii. 388, iii. 236; id., V?lkerst?mme am Brahmaputra, p. 23; id., "Hügelst?mme Assam's," Verhandlungen der Berlin. Gesell. für Anthropol., Ethnol. und Urgeschichte, 1881, p. 156; Shway Yoe, The Burman, i. 283 sq., ii. 101 sq.; G. M. Sproat, Scenes and Studies of Savage Life, p. 214; J. Doolittle, Social Life of the Chinese, pp. 110 sq. (ed. Paxton Hood); T. Williams,

4

en kroesharige rassen tussc

4

?lker des ?stlich

4

edel, op. c

4

," Mededeelingen van wege het Nederlandsche Zendelinggenootschap,

4

nteekeningen omtrent de Toboengkoe en d

4

de la Propagation de la

5

etter to me dated Meng

5

xvi. (1905) p. 372; id., At the Back of

5

The Essential

5

Savage Chil

5

" Journal of the Anthropological In

5

he Religious System

5

ggio a Nías, p. 62

5

on, The Melane

5

ngton, op.

5

estern Tribes of Canada, pp. 461 sq. (Re

6

e Religious System of

6

iquary, xxviii. (1899) pp. 257-259. Compare Sir

6

, Malay Mag

6

stralian Abor

6

au Darfour, traduit de l'Arabe par

6

, Malay Mag

6

ted by the context, and confirmed by the passage of Dam?r? quoted and translated by Bochart, Hierozoicon, i. col. 833, "cum ad lunam calcat umbram can

6

Savage Chil

6

ian Antiquary, xi

6

orthern Tribes of Cen

7

ndian Antiquary, x

7

e Highlands of Aethiopia

7

The Essential

7

op. cit

7

Savage Chil

7

nd Queries, i.

7

ate reprint from the Report of the British Association for 1890); compare id. in S

7

emonies of the Kurnai Tribe," Journal of the

7

lore and Legends of some Vict

7

Tribes of South-Eas

8

tt, op. ci

8

t, op. cit.

8

0 sq. Compare J. Dawson, Aust

8

ctorate, ii. 688). In his printed notes (Journal of the Anthropological Institute, xxxii. (1902) p. 39) Mr. Roscoe

8

l'Ouzigoua, l'Oukwéré et l'Oudoé (Zanguebar)

8

missionnaire du Basutoland," Mission

8

n Proceedings of the Royal Geographic

8

ton, The Mela

8

is probably based on a fear of incest between them. To the almost universal rule of savage life that a man must avoid his mother-in-law there is a most remarkable exception among the Wahehe of German East Africa. In tha

8

ions Catholiques, xv. (1883) p. 110; J. Roscoe, "Further Notes on the Manners and Cu

9

lxvii. vol. ii. p.

9

en kroesharige rassen tussc

9

d Songs of the South

9

Pagan Races of the Malay Peni

9

letter to me dated Meng

9

69. In the last passage Mr. Kidd tells us that "the mat was not held up in the sun, but was placed in the hut at the marked-off portion where

9

u, Folk-lore de Lesbos, p. 342; A. de Nore, Coutumes, mythes, et traditions des provinces de France, pp. 214 sq.; J. Grimm, Deutsche Mythologie,4 ii. 972; C. L. Rochholz, Deutscher Glaube und Brauch, i. 62 sqq.; E. Gerard, The Land beyond the Forest, i. 331; "Lettre du curé de Santiago Tepehuacan," Bu

9

ristophanes

9

lybius, xvi. 12. 7; Plutar

9

h, p. 341; Reinsberg-Düringsfeld, Das festliche Jahr, p. 4

0

n der Galelareezen," Bijdragen tot de Taal- Land- en

0

toms of the Lower Congo People,

0

ben der Neugriechen (Le

0

au, Folk-lore de L

0

1898), p. 199; W. R. S. Ralston,

0

ens (Hermannstadt, 1866), p. 27; E. Gerard, The Land beyond the Forest, ii. 17 s

0

ropagation de la Foi, v. (1831) pp. 164 sq.; Palleg

0

t and Present (London

0

me special evidence, see H. Oldenberg, Die Religion des Veda, pp. 363 sqq. (as to ancient India); Sonnerat, Voyage aux Indes Orientales et à la Chine, ii. 47 (as to Pegu); Guerlach, "Chez les sauvages Bahnars," Missions Catholiques, xvi. (1884) p. 82 (as to the Sedans of Cochin-China); W. H. Furness, Home-life of Borneo Head-hunters, p. 3 (as to the Kayans and Kenyahs of Burma); A. C. Kruijt, "Van Paloppo naar Posso," Mededeeling

0

rift voor Indische Taal- Land- en

1

e Amboina," Tijdschrift van het koninklijk Nederlandsch Aardr

1

l Inhabitants of the

1

here was no such belief. He took the word for 'shadow,' which is a reduplication of yalo, the word for soul, as meaning the dark soul. But yaloyalo does not mean the soul at all. It is not part of a man as his soul is. This is made certain by the f

1

ering in New Guinea (

1

erstitions des Néo-Calédonie

1

n der Galelareezen," Bijdragen tot de Taal- Land- en

1

nese hang brass mirrors over the idols in their houses, because it is thought that evil spirits e

1

les sorciers de la Corrèze," Tour du

1

tions, and Histories of the Zulus

1

e du Cap de Bonne-Espérance, p. 12; T. Lindsay Fairclough, "Notes on the

2

tices in Melanesia," Journ. Anthrop. Inst. x.

2

0; Artemidorus, Onirocr. ii. 7; Laws of Manu, iv. 38 (p. 135,

2

bove,

2

che Volksaberglaube,

2

. Monseur, Le Folk

2

lore, or Superstitious Beliefs in the West of Scotland, p. 60; W. Ellis, History of Madagascar, i. 238.

2

xiv. (1903) p. 143; id. "Krankheit und Tod bei den

2

nd Queries, ii

2

d M?hren, p. 151, § 1097; Folk-lore Journal, vi. (1888)

2

kept from sleeping for seven days, during which he had to wear a woman's bracelets and earrings (Rasmussen, Additamenta ad historiam Arabum ante Islamismum, p. 65, compare p. 69). The old Mexican custom of masking and the images of

3

ever, may be merely Puritanical. W. Robertson Smith informed me that the

3

Eighteenth Annual Report of the Bureau of Americ

3

ort of the Bureau of Ethnology (Washington, 1894), p. 484; id.

3

ed, Reise in das inner

3

. ii

3

wn Mexico (London,

3

anelos Indians," Journal of the Anthro

3

he Ethnological Society of

3

Araucanians (Lond

3

he Yaos of British Central Africa," Journal of the

4

Wild Ngoni (Edinburgh and

4

gh Masai Land (Lo

4

1895) pp. 73 sq., referring t

4

he Himalayas (Westmins

4

f the Yellow Robe (West

4

written at a time when the country was still almost secluded from European influence. The even

4

sa," Tijdschrift voor Nederlandsch In

4

uch bei den Kannibalen Sumat

4

is, Quer durch

4

," Blackwood's Magazine

5

en, Sagen und andre alte überlieferunge

5

Songs of the Russi

5

High Albania (Lon

5

psy Tents (Edinburg

5

d, p. 142. For more examples of the same sort, see R. Andree, Ethnograph

5

C. Müller, iv. 227. Compare Gibbon, Decline and Fall of the R

5

, Samoa,

5

Compare ibid. pp. 400, 402. For the demons on Mt. Kilimanjaro, see also J. L. Krapf,

5

es Esclaves et le Dahome

5

t totémisme à Madagasc

6

r, Borneo (Amsterda

6

. ii

6

is, Quer durch

6

sur le Laos (Saig

6

Géographie (Paris), IVme S

6

malayische Archipel (L

6

kust van Nieuw Guinea," Tijdschrift voor Indische

6

ies and Surveys in New Guine

6

d Indians (Hartford,

6

ans l'Amérique du Sud

7

en kroesharige rassen tussc

7

W. Lewis, of Woodthorpe, Atkins Rood, Clapham Park, London, S.W., writes to me (July 2, 1902) that his grandmother, a native of Cheshire, us

7

xvi. (1884) p. 249; A. B. Ellis, The Yoruba-speaking

7

Volks- und Menschenkund

7

ten der Daijakers ter Zuid Oostkust van Borneo," Ti

7

jaks, pp. 44, 54, 252; B. F. Matthes, Bijdragen tot de

7

erhandlungen der Berliner Gesellschaft für Anthropo

7

s in Savage Africa (

7

ch-Ostafrika (Leip

7

Nias," in Verhandelingen van het Bataviaasch Genootschap

8

Java- und Tasman-Inseln," Internationales

8

a Means of averting Epidemics," Journal of t

8

Merv Oasis (Lond

8

ng a Collection of his Letters an

8

Benin (Halifax, En

8

. G. Nourse, U.S.N. (Washington, 1879), p. 269, note. Compare Fr. Boas, "The Central

8

Walk across Afr

8

Superstitions of the New Zeal

8

r die Papuas der Maclay-Kuste in Neu-Guinea," Natuurku

8

Pascha ins Herz von Afri

9

Aborigines of V

9

Tribes of South-Eas

9

e Natives of British

9

zijne beteekenis," Verslagen en Mededeelingen der Konikl. Akademie v

9

des, Phoenissae, 13

9

Francis Fleming, Southern Africa (London, 1856),

9

the Evolution of Kings

9

g a Narrative of a Second Journey in the Int

9

n Süd-Afrika (Buda-Pesth a

9

Pascha ins Herz von Afri

0

Customs of the Baganda," Journal of the Ant

0

Lake Ngami2 (Lond

0

avajo Ceremony," Fifth Annual Report of the B

0

vi. 535 sq. ed. 4to

0

, Oud en nieuw Oo

0

is, In Centraal

0

, Samoa,

0

38), cap. iii. § iii. p. 627, cap. ult. § i. x. p. 744, and Appendix, p. 775; "Travels of W

0

," Mittheilungen der Afrikanischen Gesellscha

0

Zambèse," Bulletin de la Société de Géogra

1

ry Labours during an Eighteen Years' Residence

1

on de l'Afrique (Ams

1

els, xvi. 583; Dapper, op. cit. p. 340; J. Ogilby, Africa (London, 1670), p.

1

, op. cit.

1

ove, p

1

Wien, xix. (1889) pp. 7-10. As to the Baduwis (Badoejs) see also G. A. Wilken, Handleid

1

speaking Peoples of t

1

Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Ser

1

," The Antananarivo Annual and Madagascar Magazine, Repri

1

, The Highlands of A

2

oyage en Abyssi

2

n, 1877), ii. 71; id., in Journal of the A

2

térieur de l'Afrique septentrionale," Bulletin de la Soc

2

r of the American Museum of Natural History, The Jesup Nor

2

Fiji and the F

2

per, Description de l'Afrique, p. 330; A. Bastian, Die deutsche Expedition an der L

2

Kakongo," etc., in Pinkerton's

2

Duncan, Travels in Western Africa, i. 222.

2

e des Muata Jamwo (B

2

Traveller's Life in Western A

3

man, Up the Niger (

3

es superstitions des Nègres du pays de Walo," Bulletin d

3

ars in Equatoria (London and New York, 1891), i. 177. As to the various customs observed by M

3

my, ii. 526, from information fu

3

s, The Highlands of

3

eaking Peoples of the S

3

k, Voyages, v.

3

. A slave is appointed to witness the king's meals, and his office is esteemed honourable. See F. G. Massaja, in Bulletin de la Société de Géographie (Paris)

3

nographiques du Musée du Congo, I. Les Ar

3

vels of an Arab Merchant [Mohammed Ibn-Omar el Tounsy] in Soudan, abridge

4

ounsy, Voyage au Ouada

4

Defrémery et B. R. Sanguinet

4

s-Niger, Bénoué, Dahomey

4

Essai sur l'ancien

4

qui habitent la Nouvelle Espagne selon leurs tradit

4

otus,

4

a-speaking Peoples of

4

, i. (1834) p. 290; H. Duveyrier, Exploration du Sahara: les Touareg du Nord, pp. 391 sq.; Reclus, Nouvel

4

rabischen Heidentums2

4

elandis, 17 (Migne's Patrol

5

phi Graeci Minores, ed. C. Müller, i. 103; id., in Fra

5

, Samoa,

5

Dawan oder West-Timor," Deutsch

5

ies of Initiation," Journal of the Anthro

5

pp. 3

5

ve, pp.

5

his palace on solemn occasions once or twice a year. See O. Dapper, Description de l'Afrique, pp. 311 sq.; H. Ling Roth,

5

go-Küste, i. 263. However, a case is recorded i

5

The Gospel on the Banks of the

5

dance of the king of Onitsha outside of his palace is mentioned also by S. Crowther

6

de la Société de Géographie (Paris

6

are id. pp. 8, 200, 202, 203 sq. See also Major A. G. Leonar

6

? θεο?? τουσ βασιλεασ, κατακλεισ

6

us Damascenus, quoted by Stobeaus, Florilegium, xliv. 41 (vol. ii. p. 185, ed. Meineke); Apollonius Rhodius, Argon. ii. 1026, sqq., with the note of the scholiast;

6

wed by kings in the ordinary sense. The names of many of these priestly kings (makarribs, literally "blessers") are preserved in inscriptions. See Prof. S. R. Driver, in Authority and Archaeology Sacred and Profane, edited by D. G. Hogarth (

6

, in Athenaeus, xi

6

must be shut and each householder must kneel before his threshold with a broom and a dust-pan in his hand. All windows, especially the upper ones, must be sealed with slips of paper, lest some o

6

r. W. Simpson, formerly artist

6

uin," in Pinkerton's Voya

6

1882), i. 30 sq.; compare Ind

7

South Australia (Adelaide, 1879), pp. 24-26; id

7

, "Notes on the Mixed Races of Australia," Journal of the Anthropological In

7

e Aborigines of the Encounter Bay Tribe,"

7

lanesians, pp. 203 sq.,

7

. See The Magic Art and the

7

on, ein Beitrag zur Ethnographie der Neu-Guinea Küste," Internationales Archiv für Ethnographie, xiii. (1900) p. 44; M. J. Erdweg, "Die B

7

Pfeil, Studien und Beobachtungen aus der Südsee (Brunswick, 1899), pp. 141 sq.; P. A. Klei

7

have seen that the food left by the king of th

7

Pinkerton's Voyages

7

onten der Alfoeren in de Minahassa," Mededeelingen van wege

8

disches Zauberri

8

witchcraft wrought by means of the refuse of food, s

8

th, The Religion of the Semites2 (London, 1894), pp. 269 sqq. For examples of the blood-covenant

8

pan," in Pinkerton's Voya

8

ated August 26, 1898. In Fijian, kana i

8

cal king of each group of villages; it is he who regulates and administers the affairs of the Nubas. He is an absolute monarch, on whom all depend. But he has no princely privileges or immunities; no royal insignia, no badge mark him

8

von Süd-Afrika," Zeitschrift für allgemeine Erdkunde (Berlin), vi. (1856) pp. 398 sq.; F

8

es (London, 1809), v. 427 sq. Similarly in Fiji any person who had touched the head of a living chief or the body of

8

g's Evil, see The Magic Art and the E

8

person was communicated directly to objects which they touched, and also that the spiritual essence so communicated to any object was afterwards more or less retransmitted to anything els

9

a Pakeha Maori (Lond

9

(London, 1845), p. 76. For more example

9

land," Journal of the Anthropologi

9

i, or, New Zealand and

9

, op. cit

9

tive Tribes of Central

9

of Brazil, i.2 (Lo

9

ower Niger and its Tribes

9

As to these chegilla or taboos on food, which are commonly observed by the nat

9

e might not touch anything with his hands, and the morsels of food which he ate had to be put into his mouth by the chiefs of the villages through which he passed or even by the king himself, who accompanied the priest on his rounds (L. de Freycinet, Voyage autour du monde, Historique, ii. Première Partie, Paris, 1829, p. 596). In Tonga the rule applied to chiefs only when their hands

0

Scenes in Australia and New Zealand, ii. 90; E. Dieffenbach, Travels in New Zealand, ii. 104 sq.; J. Dumont D'Urville, Voyage autour du monde et

0

402: "The men who took hold of the body were paia (sacred) for the time, were forbidden to touc

0

the Tonga Islands2 (Londo

0

ce of the practice of this custom in Polynesia, see Captain J. Cook, Voyages (London, 1809),

0

States Exploring Expedition, New E

0

apu, and Koiari Tribes of New Guinea," Journal of

0

(1880) p. 365; id., M?urs et superstitions d

0

he Nandi (Oxfor

0

Bantou sud-africains et leurs tabous," Revue d'

0

Tribes of South-Eas

1

ibes of Canada, pp. 91 sq. (separate Reprint from

1

f the American Museum of Natural History, The Jesup North Pac

1

he Home of the Salish and Dén

1

Vancouver Island and adjacent Coasts," Proceedings and Transactions of the Royal Soci

1

er Insel Palawan und der Inselgruppe der

1

ort-Deuil," Missions Catholiq

1

ralian Aborigines," Journal of the Anth

1

es and Traditions," Journal of the Anthr

1

o Uganda (June 24, 1897), and afterwards corrected by the Katikiro (Pr

1

ar Expedition to Point Barrow,

2

ntreal through the Continent of Nort

2

of bone, which is provided for the purpose. See Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 41 (separate reprint from the Report of the British Association for 1890). Again, among the Shuswap of British Columbia a girl at puberty lives alone in a little hut on the mountains and is forbidden to touch her head or scratch her body; but she may sc

2

énés," Annual Archaeological

2

," Sitzungsberichte der philosophischen-historischen Classe der Kaise

2

dge Anthropological Expedition to Torres

2

y Voyage to the Souther

2

r, Samoa

2

a month, during which she only receives near relatives; she wears her veil all this time. She may not handle food, but is fed by one of her attendants. A peasant's wife is

2

ils font, ce qu'ils disent," Missi

2

ge Round the World (

3

Bantou sud-africains et leurs tabous," Revue d'

3

Fábrega, op. c

3

People," Journal of the Anthropological Society of Bombay, i. 536 sq.; E

3

afen, Deutsch Neu-Guinea," Mittheilungen der Anthropo

3

ie, xxix. (1904) p. 212; R. Parkinson, Dreissig

3

Kaiser Wilhelms-Land und den

3

ro at the Birth of a Child," (South Afri

3

s et du Napo," Bulletin de la Société de Géogr

3

etin of the American Museum of Natural History, xv. part i.

3

Bantou sud-africains et leurs tabous," Revue d'

4

, op. cit.

4

, op. cit.

4

e Evolution of Kings, vo

4

lée du Ngu?n-So'n," Bulletin de l'école Fran?ais

4

ns grecques, No. 730 ?γνευ?τωσαν δ? κα? ε?σ?τωσαν ε?? τ?ν τ?? θεο[? να?ν] ... ?σα?τω? δ?

μ?ν ?ν τι? ?ψηται φ?νου ? κα? λοχε?α? ? νεκρο? θ

ate Dr. Badham, proposed to omit the line ? κα? λοχε?α? ? νεκρο? θιγ? χερο?ν with the comment: "Nihil facit ad argumentum puerperae mentio; patet versum a sciolo additum." To do Dr. Badham ju

4

A. S. Gatschett, in his Migration Legend of the Creek Indians, i. 185 sq. (Philadelphia, 1884). In the Turrbal tribe of southern Queensland boys at initiatio

4

1-12), i. 427; S. Kay, Travels and Researches in Caffraria (London, 1833), pp. 273 sq.; Dudley Kidd, The Essen

4

in the camp had to fast strictly while the warriors were out in the field. This rule is obviously based on the sympathetic connexion suppos

4

. To convince us of this it is enough to remark that the rule is often observed by warriors for some time after their victorious return, and also by the persons left at home during the absence of the fighting men. In these cases the observance of the rule evidently does not admit of

ison and Howitt, Kamilaroi and Kurnai, p. 251; E. M. Curr, The Australian Race, iii. 178 sq., 547; W. E. Roth, North Queensland Ethnography, Bulletin No. 5 (Brisbane, 1903), p. 22, § 80. The same dread has resulted in a similar custom of cleanliness in Melanesia and Africa. See R. Parkinson, Im Bismarck-Archipel, pp. 143 sq.; R. H. Codrington, The Melanesians, p. 203 note; F. von Luschan, "Einiges über Sitten und Gebr?uche der Eingeborenen Neu-Guineas," Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urg

4

and Adventures of John Ta

5

i. pp. 33 sq. trans. by J. Eggeling; H. Oldenberg, Die Religion des Veda, p. 399). Some of the Peruvian Indians used to prepare themselves for an important office by fasting, continence, and refusing to wash themselves, to comb their hair, and to put their hands to their heads; if they wished to scratch themselves, they must do it with a stick. See P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), p. 20. Among the Isistines Indians of Paraguay mourners refrained from scratching their heads with their fingers, believing that to break the rule would make them bald, no hair growing on the part of the head which their fingers had touched. See Guevara, "Historia del Paraguay," in P. de Angelis's Coleccion de obras y documentos relativos a la historia antigua y moderna de las provincias del Rio de la Plata, ii. (Buenos-Aires, 1836) p. 30. Amongst the Macusis of British Guiana, when a woman has given birth to a child, the father hangs up his hammock beside that of his wife and stays there till the navel-str

5

ndon, 1830), p. 123. As to the custom of not stepping over a

5

33; id., in Folk-lore, ii. (1891) p. 453; id., in Ninth Annua

5

Kitschi-Ga

5

d Sufferings of John R. Jewitt

5

hese customs have doubtless long passed away, and the Indians who practised

5

the American Indians

5

of the American In

5

on Indian Affairs (New-haven, 1822), Appendix, p. 130. The account in the text refers especial

5

Bantou sud-africains et leurs tabous," Revue d'

6

und Tobeloresen," Zeitschrift für Ethnologie, xvii. (1885) p. 68; W. W. Skeat, Malay Magic, p. 524; E. Reclus, Nouvelle Géographie universelle, viii. 126 (compare J. Biddulph, Tribes of the Hindoo Koosh, p. 18); N. Isaacs, Travels and Adventures in Eastern Africa, i. 120; H. Callaway, Religious System of the Amazulu, iv. 437 sq.; Dudley Kidd, The Essential Kafir, p. 306; A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 203; H. Cole, "Notes on the Wagogo of German East Africa," Journal of the Anthropological Institute, xxxii. (1902) p. 317; R. H. Nassau, Fetichism in West Africa, p. 177; H. R. Schoolcraft, Indian Tribes, iv. 63; J. Morse, Report to th

6

ve, pp.

6

is, Quer durch

6

ibes of Assam," Journal of the Anthropo

6

kingen in den Indischen Archi

6

p, Tweede Serie, v. (1888) Afdeeling, meer uitgebreide artikelen, pp. 399, 413. Similarly Gallas returning from war sacrifice to the jinn or guardian spirits of their slain foes before they will re-enter their own houses (Ph. Paulitschke, Ethnographie Nordost-Afrikas, die geis

6

, Sigi en Lindoe," Mededeelingen van wege het Nede

6

ijdragen tot de Taal- Land- en Volkenkunde v

6

Natives of Logea and Neighbourhood," British New Guin

6

ournal of the Anthropological

7

the Wanigela River, New Guinea," Journal of the An

7

sians of British New Guinea

7

ann, op. cit

7

ann, op. cit

7

oziologie und Geschichte der Monumbo-Papua, Deu

7

king van Windessi," Tijdschrift voor Indische Ta

7

, Der malayische

7

Kaiser Wilhelms-Land und den

7

Western Pacific (Lo

7

vages ameriquains, ii. 279. In many places it is customary to drive away the ghosts even of pe

8

pedition to the Source of St. Pet

8

s religieux des Nègres de la Guinée," M

8

oria general de Philipinas,

8

Lower Niger it is customary for the executioner to remain in the house for three days after the execution; during this time he sleeps on the bare floor, eats o

8

r their houses (L. Alberti, De Kaffers, p. 104). It would seem that after the slaughter of a foe the Greeks

8

1896) p. 371. For a fuller description of a ceremony of this sort see T. Arbousset et F. Daumas, V

8

ues," Bulletin de la Société de Géographie

8

sm of the Becwana," Journal of the Anthropo

8

u," Journal of the Royal Anthropolog

8

The Essential

9

ulu im Norden des Zambesi," Zeitschrift

9

e Essential Kaf

9

gions of South African Tribes," Journal of the Anthropologica

9

n the other see also C. W. Hobley, Eastern Uganda, pp. 38, 42; Sir H. Johnston, The Uganda Protectorate,

9

e of British East Africa," Journal of the Ant

9

a," Journal of the Anthropologica

9

of British Central Africa

9

tsch-Südwest-A

9

vii. (1895) p. 289; id., "Charakter, Sitten und Gebr?uche speciell der Bantu Deutsch-Südwestafrikas,"

9

obus, lviii. (1890) p. 324; id., in Globus, lxvii. (1895) p. 289; id., in Mittheilungen

0

(London, 1902), ii. 743 sq.; C. W. Hobl

0

im Norden Deutsch-Ostafri

0

cit. ii. 794; C. W. H

0

s xxxi

0

The Basutos,

0

8. The writers suggest that the practice of painting the slayers black is meant to render them invisible to the ghost. A w

0

eise um die Welt (Frank

0

ji and the Fiji

0

richtungen der Pelauer (Ber

0

(H. Ternaux-Compans, Voyages, relations, et mémoires originaux pour servir à l'histoire de la découverte de l'Amérique; the original of Gandavo's work was published in Portuguese at Lisbon in 1576); J. Lery, Historia navigationis in Brasiliam, quae et America dicitur (158

1

rdam, 1737); Lettres édifiantes et curieuses, vii. 26;

1

aux Indes occidentales

1

raft, Indian

1

r of the American Museum of Natural History, The Jesup Nor

1

ar Customs of the Osages," America

1

th American In

1

Life and Scenes in Australia and New Zealand (London, 1847), i. 86; G. Krefft, "On the Manners and Customs of the Aborigines of the Lower Murray and Darling," Transactions of the Philosophical Society of New South Wales, 1862-1865 (Sydney, 1866), pp. 373 sq.; J. Dawson, Australian Aborigines, p. 66; R. Brough Smyth, The Aborigines of Victoria, i. p. xxx.; W. Stanbridge, "On the Aborigines of Victoria," Transactions of the Ethnological Society of London, N.S., i. (1861) p. 298; A. Oldfield, "The Aborigines of Australia," ibid. iii. (1865) p. 248; F. Bonney, "On some Customs of the Aborigines of the River Darling, New South Wales," Journal of the Anthropological Institute, xiii. (1884) p. 135; E. M. Curr, The Australian Race, i. 88, ii. 238 sq., iii. 21; A. W. Howitt, Native Tribes of South-East Australia, pp. 248, 452; R. Etheridge, jun., "The 'Wi

1

th Annual Report of the Bureau of American

1

n the Border wi

1

ixth Annual Report of the Bureau of Amer

2

white (Ph. Paulitschke, Ethnographie Nord-ost-Afrikas: die materielle Cultur der Danakil, Galla und Somal (Berlin, 1893), p. 258). When Masai warriors kill enemies in fight they paint the right half of their own bodies red and the left half white (A. C. Hollis, The Masai, p. 353). Among the Wagogo of German East Africa, a man who has killed an enemy in battle paints a red circle round his right eye and a black circle round his left eye (Rev. H. Cole, "Notes on the Wagogo of German East Africa," Journal of the Anthropological Institute, xxxii. (1902) p. 314). Among the Angoni of central Africa, after a successful raid, the leader calls together all who have killed an enemy and paints their faces and heads white; also he paints a white band round the body under the arms and across the chest (British Central Africa Gazette, No. 86, vol. v. No. 6 (April 30, 1898), p. 2). A Koossa Caffre who has slain a man is accounted unclean. He must roast

2

hird Annual Report of the Bureau of

2

emosthenes, Contra Aristocr. pp. 64

2

matricide Alcmaeon, who could find no rest till he came to a new land on which the sun had not yet s

2

ius,

2

Societies of the Kwakiutl Indians," Report of th

2

avages the genitals of a murdered man are eaten by an old woman, and the genitals of a murdered woman are eaten by an old man. What the object of this curious practice may be is not apparent

2

r to The Golden Bough, Second

2

Sufferings of John R. Jewitt (

2

ve, pp.

3

pare A. van Gennep, Tabou et Totémisme à Madagascar (Paris, 1904), p. 253, wh

3

ound the World (London

3

" Journal of the Anthropological Institute, xix. (1890) p. 397; Report

3

f the Anthropological Inst

3

thropological Expedition to

3

e account refers specially to Bulaa, which the author describes (pp. 205, 217) as "a marine village" and "the greatest fishing village in Ne

3

G. Seligmann's The Melanesians of British N

3

men's clubhouses has one young woman, or sometimes two young women, who have been captured from another district, and who cohabit promiscuously with all the men of the clubhouse. The name for one of these concubines is mispil. See W. H. Furness,

3

tr?ge zur Kenntnis des Karolinen

3

d protect the worms, and while the rearing is going on, live with great cleanliness and self-denial, abstaining from alcohol and all intercourse with women, and adhering very strictly to cert

4

rs to me dated Mengo, Ugand

4

and Customs of the Baganda," Journal of the

4

Bangala of the Upper Congo," Journal of the Anth

4

s," Tijdschrift voor Indische Taal- Land-

4

ing in New Guinea (L

4

ch-Ostafrika (Leip

4

d the Evolution of K

4

es," Missions Catholiqu

4

Unknown Mexic

4

l, and Sociological on the Western Denés," Transaction

5

h Annual Report of the Bureau of Et

5

Tribes of Canada, p. 47 (separate reprint from

5

bes of Canada, p. 90 (separate reprint from t

5

r of the American Museum of Natural History, The Jesup Nor

5

op. cit

5

gton, 1877), pp. 58-60. Other Indian tribes also observe elaborate superstiti

5

sur le Laos (Saig

5

om Mandalay to Momien (London, 1876), p. 198, who observes that among the Kakhyens (Kachins) the brewing of beer "is r

5

Exogamy, ii. 410 sq., on Mr

5

e im Norden Deutsch-Ostafr

6

het eiland Boeroe," p. 30 (Verhandelingen van het Batav

6

en kroesharige rassen tussc

6

eise um die Welt (Frank

6

ngsdorff, op

6

hoses de la Nouvelle Espagne, traduite

6

Bantou sud-africains et leurs tabous," Revue d'

6

eurs superstitions," Missions Ca

6

Missions Catholiques, xii. (1880) p. 215; id., M?urs et su

6

Jahre in der Südsee (

6

ridge, 1910), pp. 100-102. The native words which I have translated respectively "skip

7

Turner, Samoa (Lond

7

zen über Wakamba und ihre Nachbarn," Zei

7

f the Anthropological Institute, xxxiv. (1904) pp. 260 sq. At the festivals sheep

7

ghteenth Annual Report of the Bureau of American E

7

sq. The bladder festival of these Esquimaux w

7

ndustries, and Resources of Alaska (pre

7

nd its Resources (Lo

7

121-124. See also id. "Die Sagen der Baffin-land Eskimo," Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte (1885), pp. 162 sq.; id., in Proceedings and Transactions of the Royal Society of Canada, v. (

7

he wizard

7

he wizard

8

m of Natural History, xv. pt. i. (1901) pp. 119-121, 124-126. In quoting these passa

8

ligion des Kikuyu," Ant

8

ferring sin to a he-goat is not mentioned by the missionary. It can hard

8

s on Indian Affairs (New-haven, 1822), p. 345. The Carriers are an Indian tribe of North-

8

Santa Maria, Colombia," American Anthr

8

learned the practice from Catholic priests. For more evidence of the custom among the aborigines of America see L. H. Morgan, League of the Iroquois (Rochester, U.S. America, 1851), pp. 170 sq., 187 sq.; B. de Sahagun, Histoire générale des choses de la Nouvelle Espagne, bk. i. ch. 12, bk. vi. ch. 7, pp. 22-27, 339-344 (Jourdanet and Simeon'

8

. The intention of the exchange of clothes at childbirth between husband and wif

8

Madagascar, Deuxième Parti

8

igion des Veda (Berli

8

J. Eggeling, pt. i. p. 397 (Sacr

9

ion or to the dispersion of the Jews into all parts of the earth. Some examples of these coincidences were cited in my article "Taboo," Encyclopaedia Britannica,9 xxiii. 17. The subject has since been handled, with consummate

9

s, Quer durch Bo

9

y of the America

9

son, Lake Ng

9

im südlichen Africa (Berlin, 1811-12), i. 419. These accounts were written about a century ago. The custom may si

9

he reason alleged for the custom is to allow the slayer to recruit his strength. Bu

9

gua, vita et religione pristina commentatio (Copenhagen, 1767), pp. 502 sq.; E. J. Jessen, De Finnorum L

9

earches in Caffraria (L

9

mey and the Dahomans (London, 1851), i. 107; P. Bouche, La C?te des Esclaves (Paris

9

by me in a note on Pausanias, ii. 7. 7, where I suggested that the legendary purification of Apollo for the slaughter of the python at Delp

0

lée du Ngu?n-son, Province de Quang-binh (Annam)," Bulletin

0

period." Another writer in the same dictionary defines wakan more fully as follows: "Mysterious; incomprehensible; in a peculiar state, which, from not being understood, it is dangerous to meddle with; hence the application of this word to women at the menstrual period, and from hence, too, arises the feeling among the wilder Indians, that if the Bible, the church, the missionary, etc., are 'wakan,' they are to be avoided, or shunned, not as being bad or dangerous, but as wakan. The word seems to be the only one suitable for holy, sacred, etc., but the common acceptation of it, given above, makes it quite misleading to the heathen." On the notion designated by wakan, see also G. H. Pond, "Dakota Superstitions," Collections of the Minnesota Historical Society for the year 1867 (Saint Paul, 1867), p. 33; J. Owen Dorsey, in Eleventh Annual Report of the Bu

0

ch, Ag

0

nesian Researc

0

Cambodge, ii. (P

0

me du Cambodge (Pa

0

iffis, Corea, the Hermit Nation (London, 1882), p. 219. These customs are now obsol

0

16) that the hair of the Flamen Dialis might only be cut with a bronze knife. The Greeks attributed a certain cleansing

0

874), pp. 128-135; J. Marquardt, R?mische Staat

0

lace with such ornaments on his body but no such pious intention in his mind, the trinkets were forfeited to the use of religion. See ?φημερ?? ?ρχαιολογικ? (Athens, 1898), col. 249; Dittenberger, Sylloge inscriptionum Graecarum,2 No. 939. The similar rule, that in the procession at the mysteries of Andania no woman might wear golden ornaments (Dittenberger, op. cit. No. 653), was probably subject to a similar exception and enforced by a similar penalty. Once more, if the maidens who served Athena on the Acropolis at Athens put on gold ornaments, the ornaments became sacred, in other word

1

, Ibis. See Callimachea, ed. O. Schneider, ii. p. 282

1

s passage was pointed out to

1

the Supreme Being of the Kh

1

Bantu Deutsch-Südwestafrikas," Mittheilungen des Seminars für orie

1

t totémisme à Madagasc

1

Money, Uap of the Carolines (Phil

1

e of the Moquis of Arizona (

1

ro Stories and Folk-tales

1

ve, pp.

1

Eighteenth Annual Report of the Bureau of Americ

2

on, op. ci

2

son Bay," Bulletin of the American Museum of

2

g, In the Hebrides

2

ttish Gael (ed. Alex

2

ght in the Highlands and Islands of Scot

2

s, and Superstitions of the Lewis," Folk-lore, vi. (1895) p. 167; J. G. Dalyell, Darker Superstitions of Scotland, pp. 515 sqq.; F. Gregorovius, Corsica, (London, 1855), p. 187; F. S. Krauss, Volksglaube und religi?ser Brauch der Südslaven, pp. 166-170; M. E. Durham, High Albania (London, 1909), pp. 104 sqq.; E. Doutté, Magie et religion dans l'Afrique du Nord (Algiers, 1908), p. 371; W. Radloff, Proben der Volksliteratur der türkischen St?mme Süd-Sibiriens, iii. 115, note 1, compare p. 132; J. Grimm, Deutsche Mythologie,4 ii. 932; W. W. Rockhill, The Land of the Lamas (London, 1891), pp. 176, 341-344; P. S. Pallas, Reise durch verschiedene Provinzen des russischen R

2

p. 226; E. J. Guthrie, Old Scottish Cus

2

i. 7; Exo

2

Roman. iii. 45, v. 24; Plutarch, Nu

2

Henzen, p. 132; Corpus Inscr

3

t. Hist.

3

quary, x. (

3

on an observation of its magnetic power, which would lead savages to imagine that

3

North Borneo (

3

he eastern Borders of Tibet," Proceedings of t

3

ren-Archipels," Internationales Arch

3

e, in a.d. 1547-1555, translated by

3

al of the China Branch of the R. Asiatic Soc

3

sche und magische Lieder der Ehst

3

tc. (Elzevir, 1627) p. 276; Johan. Lasicius, "De diis Samogitarum caeterorumque Sarmatum," in Respublica, etc. (ut sup

4

Mittheilungen der anthropologischen G

4

the Highlands and Islands of Sc

4

. 149; Ch. Rogers, Social Life in Scot

4

Religion and

4

01. The fishermen think that if the word "pig," "sow," or "swine" be ut

4

and the Moors (Lo

4

in Am Urquell,

4

d Customs in Salsette," Indian A

4

es of the North-Western Pr

4

olksst?mme in Vorderindien," Zeitschri

5

c Notes in Southern Indi

5

an Folk Tales (Lon

5

allée du Ngu?n-So'n," Bulletin de l'école Fran

5

, xvi. (1884) p. 249; A. B. Ellis, The Yoruba

5

cclesiastico e civile di Abissinia, tradotto e

5

mourners resemble those laid upon kings. From what has

5

nd Queries, ii

5

d Customs in Salsette," Indian A

5

e of the North-East

5

e R. Andree, Ethnographische Parallelen und Vergleiche, pp. 153-159; G. McCall Theal, Records of South-Eastern Africa, vii. 447; O. Lenz, Skizzen aus West-Afrika (Berlin, 1878), p. 184; A. Bastian, Die deutsche Expedition an der Loango-Küste, ii. 217; M. Merkel, Die Masai (Berlin, 1904), pp. 110 sq.; A. C. Hollis, The Masai (Oxford, 1905), pp. 330 sq.; id., The Nandi (Oxford, 1909), pp. 36 sq.; J. Spieth, Die Ewe-St?mme (Berlin, 1906), p. 776; E. Doutté, Magie et religion dans l'Afrique du Nord, pp. 40 sqq.; Ph. Paulitschke, Ethnographie Nordost-Afrikas, die geistige Cultur der Danakil, Galla und Somal (Berlin, 1896), p. 30; id., Ethnographie Nordost-Afrikas, die materielle Cultur der Danakil, Galla und Somal (Berlin, 18

6

des ?stlichen Asien, i.

6

nology, part i. (Washington, 1899) p. 312. Compare ibid. pp. 315, 364; W. H. Dall, Alaska and its Reso

6

ove, p

6

e an der Nordwestküste Americas 1

6

auch der Rom?nen Siebenbürgens (Hermannstadt, 1866),

6

hina (London,

6

um, funerum ritu (Spires, 1582), p. 263; id., reprinted in Scriptores rerum Livonicarum, vol. ii. (Riga and Leipsic, 1848) pp. 391 sq., and in Mitteilungen der

6

en tot de Ethnologie v

6

p. 285; J. Grimm, Deutsche Mythologie,4 iii. 454, compare pp. 441, 469; J.

6

ie und Geschichte der Monumbo-Papua, Deut

7

Borneo (Leyden, 1900), i. 61;

7

Pascha ins Herz von Afri

7

ligious System of China,

7

110; Aulus Gellius, x.

7

denberg, part i. pp. 81, 141 (Sacr

7

Customs of the Baganda," Journal of the Ant

7

inrichtungen der Pelauer

7

und ?ussern Leben der Ehsten (St.

7

p. 134, 117. The Indians described by Adair are the Creek, Che

7

rs and Customs," Proceedings of the Canadian

8

hie des Dènè-Dindjié

8

ungen der Berliner Gesellschaft für Anthropolo

8

in the English version of verse 11 means also "soul" (margina

8

Aen. v. 79; compare

8

rabischen Heidentumes

8

Religious System

8

a's van de Geelvinksbaai

8

n's Voyages and Travels, viii. 469. Compare W. Rober

8

yaume de Siam (Amste

8

n du royaume Thai ou

9

by Col. H. Yule (Second

9

le on Marc

9

London, 1878), i. 217 note. Compare

9

quary, xx.

9

gdom of Tonqueen," in Pinkerton

9

Cape Coast Castle to Ashan

9

Peoples of the Slave Coa

9

on de l'Afrique (Ams

9

gascar and its

9

Customs of the Baganda," Journal of the Ant

0

n, Uganda and the Egyptian S

0

nto a bowl; not a drop might fall on the ground, otherwise there would be blood revenge for it. Robertson Smith conjectured that the lege

0

a," Journal of the Anthropologic

0

, Yule's translati

0

note 2 to Peveril

0

Sussex Superstitions," Folk

0

nals of Expeditions of Discovery into Central Australia, i

0

nglish Colony of New South W

0

G. F. Angas, Savage Life and Scenes in Austra

0

he Evolution of Kin

1

p. 101 (reprinted in H. Morley's Ireland under

1

le," Journal of the Polynesian Societ

1

erniers Sauvages (P

1

en tot de Ethnologie v

1

Emin Pascha ins Her

1

y, Travels in West A

1

" Verhandlungen der Berliner Gesellschaft für Anthr

1

ism in West Africa (

1

atholiques, xxxvi. (1904) p. 370. See also The Ma

1

. Sibree, "Remarkable Ceremonial at the Decease and Burial of a B

2

lanc et le Soudan (Pa

2

The Essential

2

al of the R. Geographi

2

ake Ngami (Londo

2

," Transactions of the Ethnological Society of London, N.S., iii. (1865) p. 135. On the original sanctity o

2

Die Ewe-St?

2

er Island," Journal of the R. Geog

2

on, The Melane

2

xv. 1. 5

2

, or New Zealand and its

3

112; Aulus Gellius, x.

3

e Evolution of Kings

3

Smith, Religion of

3

riatus est," Aulus

3

to enter the temple at Delos after drinking wine (Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 564). When wine was offered to the Good Goddess at Rome it was not called wine but milk (Macrobius, Saturn, i. 12. 5; Plutarch, Quaest. Rom. 20). It was a rule of Roman religion that wine

3

ican aloe. See the note of the French translators of Sahagun, op. cit. pp. 858 sqq.; E. J. Payne, History of the New World called America, i. 374 sqq. The Chiquites Indians of Paraguay believed that the spi

3

the Evolution of Kings

3

vol. i. p

3

ian Race (Melbourne and

3

Islands and their Nativ

4

Journal of the American Orient

4

?lker des ?stlich

4

e New Zealanders, pp. 112 sq., 292; E. Tregear, "The Maoris of New Z

4

Horn Scientific Expedition to C

4

of South Aus

4

th, The Booand

4

en kroesharige rassen tussc

4

op. cit. p. 139

4

m innern und ?ussern Le

4

which is often done for purposes of decoration; and when a quarrel has taken place and men's blood has been spilt in the presence of women, it is usual for the man wh

5

speaking Peoples of the

5

ournal of the American Oriental

5

, 230, 235 sq. The spirit is called kwun by E. Young (The Ki

5

inted out to me by the late Mr. E. S. S

5

ι τ?? κεφαλ?? κα? καθα?ρειν ?πιτηδε?ουσι) leave room to hope that the

5

ión de la Idolatria del Pi

5

Burmese Empire (Rangoon, 1885), p. 131; C. F. S. Forbes, Brit

5

f the Yellow Robe (West

5

yaume du Cambod

5

st Africa and Malabar in the beginning of the S

6

Uganda. No man will eat his totem animal or marry a woman of his own totem clan. Among the totems of the clans are the lion, leopard,

6

e to the Pacific Ocean in the U.S. Fr

6

. Desgraz ?les Marquise

6

res sur les ?les Marquis

6

Reise um die Welt (Lon

6

erniers Sauvages (P

6

, Voyages, v. 42

6

Histoire de l'Archipel Havaiien

6

Researches2 (London

6

age to the Southern Pacific Oc

7

43, in Transactions and Proceedings of the New Ze

7

that under certain special circumstances common persons also are temporarily forbi

7

ylor,

7

and (London, 1851), p. 293; id., Traditions and

7

herche de La Pérouse, exécuté sous son commandement sur

7

d (London, 1823), p. 187; J. Dumont D'Urville, op. cit. ii. 53

7

tus, i

7

ribes," Journal of the African Soc

7

ar custom in Phrygia. Parallels to the story are recorded in modern Greece, Ireland, Brittany, Servia, India, and among the Mongols. See B. Schmidt, Griechische M?rchen, Sagen und Volkslieder, pp. 70 sq., 224 sq.; Grimm's Household Tales, ii. 498, trans. by M. Hunt; Patrick Kennedy, Legendary Fictions of the Irish Celts, pp. 24

7

iastique des Francs, iii. 18, com

8

liche Verh?ltnisse auf Ponape," Ethnologische

8

ral History of the Indies, ii. 365 (Hakluyt Society); A. de Herrera, General History of the vast Continent and Islands of America, iii. 2

8

harlotte Islands," in Geological Survey of Can

8

Die Ewe-St?

8

oliques, xxv.

8

sai (Berlin, 1904

8

uis, Quer durc

8

art iii. pp. 126, 128, with the translator's not

8

onten der Alfoeren in de Minahassa," Mededeelingen van wege

8

ngs of Uganda (Lon

9

Tribes of Canada, p. 45 (separate reprint from

9

en kroesharige rassen tussc

9

del, op. cit

9

t, Malay M

9

Siculus

9

nd Marriage in Early Arabia (

9

ted a lock of their hair to rivers. See Aeschylus, Choephori, 5 sq.; Philostratus, Heroica, xiii. 4; Pausanias, i. 37. 3, viii. 20.

9

gen tot de Taal- Land- en Volkenkunde van

9

as, Relation d'un voyag

9

a Cruise made to the P

0

t were occasionally made by the Romans (Sue

0

s, Histoire ecclésiastique des Francs, v. 15, vol. i. p.

0

nesian Researc

0

ers

0

n des Tiroler Volkes,2 §§ 46, 72; J. W. Wolf, Beitr?ge zur deutschen Mythologie, i. p. 208, § 45, p. 209 § 53; O. Knoop, Volkssagen, Erz?hlungen, etc., aus dem ?stlichen Hinterpommern, p. 157, § 23; E. Veckenstedt, Wendische Sa

0

d Queries, ii.

0

sources, p. 202. The reason alleged by the Indians is that if the girls' nails were cut sooner the girls would be lazy and unable to embroider in porcupine quill-work. But th

0

Customs of the Baganda," Journal of the Ant

0

br?uche der deutschen Ewe-Neger," Mittheilung

0

emitic Religion To-day (Ch

1

n Mededeelingen der konink. Akademie van Wetenschapen, Afde

1

Karo-Batak's," Tijdschrift voor Indische Ta

1

, etc., aus dem ?stlichen Hinterp

1

zur deutschen Mytholo

1

a letter to the author,

1

ionary. The newspaper cutting from which the above extract is quoted was sent to me by the Rev. Lorimer Fiso

1

ew Zealand and its Inhabitants

1

on, 1823), pp. 283 sq. Compare J. Dumont D'Urville, Voyage autour du monde

1

perstitions of the New Zealande

1

cenes in Australia and New Zea

2

oyaume du Camb

2

bove,

2

ove, p

2

s by omitting some details. For an account of the ceremonies observed at cutting the hair of a young Siamese prince, at the a

2

g them no attempt is made to injure a person by performing magical ceremonies over

2

e Evolution of Kings, vo

2

en von Chiloe," Zeitschrift für

2

Desgraz, ?les Marquises (

2

se made to the Pacific Ocean

2

s Inhabitants,2 pp. 203 sq.; A. S. Thomson, The

3

Aborigines of Vic

3

stralian Abor

3

he Anthropological Institute, xvi. (1887) p. 27. Compare

3

Tribes," Journal of the Anthropolog

3

al. meretr

3

astian, Die V?lker des ?stlichen Asien, iii. 270; G. H. von Langsdorff, Reise um die Welt, i. 134 sq.; W. Ellis, Polynesian Researches,2 i. 364; A. B. Ellis, Ewe-speaking peoples of the Slave Coast, p. 99; R. H. Codrington, The Melanesians, p. 203; K. von den Steinen, Unter den Naturv?lkern

3

Ethnologie und Volkeskunde der Hu

3

A. E. K?hler, Volksbrauch, etc., im Voigtlande, p. 425; A. Witzschel, Sagen, Sitten und Gebr?uche aus Thüringen, p. 282; I. V. Zingerle, op. cit. § 180; J. W. Wolf, Beitr?ge zur

3

erle, op.

3

Sussex Superstitions," Folk

4

f the Highlands and Islands of

4

he Todas (London,

4

le, op. cit.

4

inkit-Indianer (J

4

ius, S

4

ll, op. cit.

4

n der Loango-Küste, i. 231 sq.; id.,

4

and Adventures in Equatorial Af

4

d seine Nachbargebiete

4

onga (Neuchatel, 1

5

oria," Transactions of the Ethnological S

5

Nandi (Oxford, 190

5

des Arabes au pays de Moa

5

uel,

5

, x., xi

5

nography of the Ba-Yaka," Journal of the Ant

5

Maldives, the Moluccas, and Brazil, translated

5

and Superstitions of th

5

, i. 38 sq. Compare G. F. Angas, Savage Life and Scenes

5

yage to the Southern Pacific

6

ife in Ashanti and Jaman (We

6

ngdom of the Yel

6

and trees which did not were unlucky (Festus, ed. C. O. Müller, p. 29, s.v. Felices; Pliny, Nat. Hist. xvi. 108); but according to Tarquitius Priscus those trees were unlu

6

u, p. 57 ed. C. O. Müller, s.v.

6

den Marokkanern," Verhandlungen der Berliner Gesellschaft fü

6

che Volksaberglaube,

6

anische Mythen (Be

6

of the Northern Counti

6

en kroesharige rassen tussc

6

edel, op. c

7

et eiland Rottie," Tijdschrift voor Neê

7

Whymper, "The Natives of the Youkon River," Transactions of

7

r?uche aus Schwaben, p. 509; A. Birlinge

7

Germanische

7

Islands and their Nativ

7

on, The Melane

7

Fiji and the F

7

azetteer of Upper Burma and the S

7

vol. i. pp. 186 sqq., translated by J. Darm

7

id., pp. 303, 399, part ii. p. 62 (Sacred Books of the East, vols.

8

ed by H. Oldenberg, par

8

e of Central Africa," Proceedings of the Roya

8

nversation by the Rev. J. Roscoe, missionary to Uganda; but I understood him to mean that the hai

8

nn, op. cit

8

ms, Superstitions and Religions of South African Tribes," J

8

ntures in the Interior of Southe

8

ng a Collection of his Letters an

8

Emin Pascha ins Her

8

Masai (Berlin

8

, Western Af

9

River Natives (London

9

Memoir of the American Museum of Natural History, The Jesup

9

n volk van Bolaang Mongondou," Mededeelingen van wege he

9

oler Volkes2 (Innsbruck, 1871), §§ 176, 580; Mélusine

9

he persuasion that this secured them against being hit (Tettau und Temme, Die Volkssagen Ostpreussens, Litthauens und Westpreussens (Berlin, 1837), p. 284). For more examples, see J. E. B. Mayor on Juvenal, Sat. vii. 112; J. E. Crombie, "The Saliva Superstition," International Folk-lore

9

oyal Commentaries of the Yncas, bk. ii. ch

9

1878, co

9

by a Consul's daught

9

r armenische Vo

9

nian Folklore (Cambr

0

den Marokkanern," Verhandlungen der Berliner Gesellschaft fü

0

des Arabes au pays de Moab

0

he, Weisen und Gewohnheiten, p. 139; F. J. Wiedemann,

0

lore des Hautes-Vosge

0

to me, dated Rathmoyle House, Abbe

0

Th. Lefebvre, Voyage

0

ligious System of China,

0

entral Africa," Proceedings of the Royal S

0

agonia," Journal of the Anthropological Institute, i. (1872) p. 197; J. Dawson, Australian Abo

0

olk-lore des Haut

0

le nostre donne (Città di C

0

, 1904), p. 83; A. F. Mockler-Ferryman, British Nigeria (London, 1902), p. 286; David Livingstone, Narrative of Expedition to the Zambesi, pp. 46 sq.; W. Ellis, Polyn

0

Money, Uap of the Carolines (Phil

0

Emin Pascha ins Her

0

d Ethnography, Bulletin No.

0

ing Voyages of His Majesty's Ships Adventur

0

r of the American Museum of Natural History, The Jesup Nor

0

Meinungen des Tiroler Volkes2 (Innsb

0

(Breslau, 1886), p. 15; Mélusine, 1878, co

0

sche Mythen, ii. Achille

0

of Korea (London, Preface dated 1885), pp. 199-201; Mrs. B

0

e, p

0

4, 131, 139

0

es and Traditions," Journal of the Anthr

0

Emin Pascha ins Her

0

les parties centrales de l'Amériq

0

Customs of the Baganda," Journal of the Ant

0

Revue Coloniale Internationale, Amsterdam, 1886-87); H. Ploss, Das Kind in Brauch und Sitte der V?lker,2 i. 289 sqq.; K. Potkanski,

0

e, p

0

pp. 1

0

outh Africa, Second Journ

0

e Religion des V

0

nord de l'Hindoustan," Bulletin de la Société de

0

De dea S

0

speaking Peoples of t

0

neo (Wallingford, Pennsylvania,

0

bnissitten der Wadschagga," G

0

f British Central Africa (Lon

0

are born in an unusual position, the second born of twins, and children whose upper teeth appear before the lower, are similarly exposed

0

igious Thought and L

0

cut off the hair of Orestes. See Monumenti inediti, 1847, pl. 48; Annali dell' Instituto di Corrispondenza Archeologica, 1847, pl. x.; Archaeol

0

n von Chiloe," Zeitschrift für E

0

es," Seventh Annual Report of the Bureau o

0

che aanteekeningen betreffende het eiland Siaoe," Tijdschrift

0

of the Anthropological Institute, xvi. (1887) p. 27;

0

els in New Zealand (

0

. 209; id., in Journal of the Anthrop

0

Paris, 1700), p. 52. The writer confesses

0

graphiques sur la salive et le cr

0

lungen der Berliner Gesellschaft für Anthropolo

0

r und hilf uns! iii. (

0

ry, xxviii. (1

0

ynesian Resea

0

speaking Peoples of t

0

s River Natives (L

0

s l'Afrique occidentale

0

ignac, op.

0

por la serafica religion de los Cap

0

rallelen und Vergleiche, Neue

0

Caroline Islands (Lon

0

f Brazil, i.2 (London

0

den Wadschagga," Archiv für Religio

0

, pp.

0

e abstinent

0

The blood may perhaps be drunk by them as a medium of inspiration.

0

cription de l'

0

ssions of Western Afric

0

Masai (Berlin

0

y, ii. 526 sqq., from information

0

boriginal Tribes of Manipur," in Journal of th

0

Manipur," Journal of the Anthropolog

0

. G. Scott and J. P. Hardiman, Gazetteer of Upper

0

aukasus," Zeitschrift für allgem