Chapter VII: Our Debt to the Savage (5)

637 W. H. Furness, _The Island of Stone Money, Uap of the Carolines_
(Philadelphia and London, 1910), pp. 38 _sq._, 44 _sq._ Though the
fisherman may have nothing to do with his wife and family, he is not
wholly debarred from female society; for each of the men’s
clubhouses has one young woman, or sometimes two young women, who
have been captured from another district, and who cohabit
promiscuously with all the men of the clubhouse. The name for one of
these concubines is _mispil_. See W. H. Furness, _op. cit._ pp. 46
_sqq._ There is a similar practice of polyandry in the men’s
clubhouses of the Pelew Islands. See J. Kubary, _Die socialen
Einrichtungen der Pelauer_ (Berlin, 1885), pp. 50 _sqq._ Compare
_Adonis, Attis, Osiris_, Second Edition, pp. 435 _sq._

638 J. S. Kubary, _Ethnographische Beiträge zur Kenntnis des Karolinen
Archipels_ (Leyden, 1895), p. 127.

639 W. Crooke, _Popular Religion and Folk-lore of Northern India_
(Westminster, 1896), ii. 257. In Chota Nagpur and the Central
Provinces of India the rearers of silk-worms “carefully watch over
and protect the worms, and while the rearing is going on, live with
great cleanliness and self-denial, abstaining from alcohol and all
intercourse with women, and adhering very strictly to certain
ceremonial observances. The business is a very precarious one, much
depending on favourable weather” (_Indian Museum Notes, issued by
the Trustees_, vol. i. No. 3 (Calcutta, 1890), p. 160).

M118 Taboos observed by fishermen in Uganda. Continence observed by
Bangala fishermen and hunters.

640 The Rev. J. Roscoe in letters to me dated Mengo, Uganda, April 23
and June 6, 1903.

641 Rev. J. Roscoe, “Further Notes on the Manners and Customs of the
Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902)
p. 56.

642 Rev. J. H. Weeks, “Anthropological Notes on the Bangala of the Upper
Congo,” _Journal of the Anthropological Institute_, xxxix. (1909)
pp. 458, 459.

M119 Taboos observed by hunters in Nias.

643 J. W. Thomas, “De jacht op het eiland Nias,” _Tijdschrift voor
Indische Taal- Land- en Volkenkunde_, xxvi. (1880) pp. 276 _sq._

M120 The practice of continence by fishers and hunters seems to be based
on a notion that incontinence offends the fish and the animals.

644 J. Chalmers, _Pioneering in New Guinea_ (London, 1887), p. 186.

645 P. Reichard, _Deutsch-Ostafrika_ (Leipsic, 1892), p. 427.

646 See _The Magic Art and the Evolution of Kings_, vol. i. p. 123.

647 Mgr. Le Roy, “Les Pygmées,” _Missions Catholiques_, xxix. (1897) p.
269.

M121 Chastity observed by American Indians before hunting.

648 C. Lumholtz, _Unknown Mexico_, ii. 40 sq.

649 Father A. G. Morice, “Notes, Archaeological, Industrial, and
Sociological on the Western Denés,” _Transactions of the Canadian
Institute_, iv. (1892-93) pp. 107, 108.

650 M. C. Stevenson, “The Sia,” _Eleventh Annual Report of the Bureau of
Ethnology_ (Washington, 1894), p. 118.

651 Fr. Boas, in _Tenth Report on the North-Western Tribes of Canada_,
p. 47 (separate reprint from the _Report of the British Association
for 1895_).

_ 652 Id._, in _Sixth Report on the North-Western Tribes of Canada_, p.
90 (separate reprint from the _Report of the British Association for
1890_).

653 J. Teit, “The Thompson Indians of British Columbia,” _Memoir of the
American Museum of Natural History, The Jesup North Pacific
Expedition_, vol. i. part iv. (April 1900) p. 347.

654 J. Teit, _op. cit._ p. 348.

M122 Taboos observed by Hidatsa Indians at catching eagles.

655 Washington Matthews, _Ethnography and Philology of the Hidatsa
Indians_ (Washington, 1877), pp. 58-60. Other Indian tribes also
observe elaborate superstitious ceremonies in hunting eagles. See
_Totemism and Exogamy_, iii. 182, 187 _sq._

M123 Miscellaneous examples of chastity practised from superstitious
motives.

656 E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), p. 141.

657 P. Ch. Gilhodes, “La Culture matérielle des Katchins (Birmanie),”
_Anthropos_, v. (1910) p. 622. Compare J. Anderson, _From Mandalay
to Momien_ (London, 1876), p. 198, who observes that among the
Kakhyens (Kachins) the brewing of beer “is regarded as a serious,
almost sacred, task, the women, while engaged in it, having to live
in almost vestal seclusion.”

658 J. G. Frazer, _Totemism and Exogamy_, ii. 410 _sq._, on Mr. A. C.
Hollis’s authority.

659 M. Weiss, _Die Völker-Stämme im Norden Deutsch-Ostafrikas_ (Berlin,
1910), p. 396.

660 G. A. Wilken, “Bijdrage tot de Kennis der Alfoeren van het eiland
Boeroe,” p. 30 (_Verhandelingen van het Bataviaasch Genootschap van
Kunsten en Wetenschappen_, xxxvi.).

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

662 G. H. von Langsdorff, _Reise um die Welt_ (Frankfort, 1812), i. 118
_sq._

663 G. H. von Langsdorff, _op. cit._ i. 117.

664 B. de Sahagun, _Histoire générale des choses de la Nouvelle
Espagne_, traduite par D. Jourdanet et R. Simeon, p. 45.

M124 Miscellaneous examples of continence observed from superstitious
motives. Continence observed by the Motu of New Guinea before and
during a trading voyage. Continence observed by the Akamba and
Akikuyu on a journey and other occasions.

665 H. A. Junod, “Les Conceptions physiologiques des Bantou
sud-africains et leurs tabous,” _Revue d’Ethnographie et de
Sociologie_, i. (1910) p. 148.

666 Dameon Grangeon, “Les Chams et leurs superstitions,” _Missions
Catholiques_, xxviii. (1896) p. 70.

667 Father Lambert, “Mœurs et superstitions de la tribu Bélep,”
_Missions Catholiques_, xii. (1880) p. 215; _id._, _Mœurs et
superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp. 191 _sq._

668 R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907), p.
99.

669 Captain F. R. Barton, in C. G. Seligmann’s _The Melanesians of
British New Guinea_ (Cambridge, 1910), pp. 100-102. The native words
which I have translated respectively “skipper” and “mate” are
_baditauna_ and _doritauna_. The exact meaning of the words is
doubtful.

670 Quoted by Dr. George Turner, _Samoa_ (London, 1884), pp. 349 _sq._

671 J. M. Hildebrandt, “Ethnographische Notizen über Wakamba und ihre
Nachbarn,” _Zeitschrift für Ethnologie_, x. (1878) p. 401.

672 H. R. Tate, “Further Notes on the Kikuyu Tribe of British East
Africa,” _Journal of the Anthropological Institute_, xxxiv. (1904)
pp. 260 _sq._ At the festivals sheep and goats are sacrificed to God
(_Ngai_), and the people feast on the roast flesh.

M125 The taboos observed by hunters and fishers are often continued and
even increased in stringency after the game has been killed and the
fish caught. The motive for this conduct can only be superstitious.
M126 Taboos observed by the Bering Strait Esquimaux after catching whales
or salmon.

673 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual
Report of the Bureau of American Ethnology_, part i. (Washington,
1899) pp. 438, 440.

M127 Taboos observed by the Bering Strait Esquimaux and the Aleuts of
Alaska out of regard for the animals they have killed.

674 E. W. Nelson, _op. cit._ p. 440, compare pp. 380 _sq._ The bladder
festival of these Esquimaux will be described in a later part of
this work.

675 I. Petroff, _Report on the Population, Industries, and Resources of
Alaska_ (preface dated August 7, 1882), pp. 154 _sq._

676 W. H. Dall, _Alaska and its Resources_ (London, 1870), p. 404.

M128 Taboos observed by the central Esquimaux after killing sea-beasts.
The sea-mammals may not be brought into contact with reindeer.
M129 Even among the sea-beasts themselves there are rules of mutual
avoidance which the central Esquimaux must observe.

677 Fr. Boas, “The Central Eskimo,” _Sixth Annual Report of the Bureau
of Ethnology_ (Washington, 1888), pp. 584 _sq._, 595; _id._ “The
Eskimo of Baffin Land and Hudson Bay,” _Bulletin of the American
Museum of Natural History_, xv. part i. (1901) pp. 121-124. See also
_id._ “Die Sagen der Baffin-land Eskimo,” _Verhandlungen der
Berliner Gesellschaft für Anthropologie, Ethnologie, und
Urgeschichte_ (1885), pp. 162 _sq._; _id._, in _Proceedings and
Transactions of the Royal Society of Canada_, v. (Montreal, 1888)
section ii. pp. 35 _sq._; C. F. Hall, _Life with the Esquimaux_
(London, 1864), ii. 321 _sq._; _id._, _Narrative of the Second
Arctic Expedition made by Charles F. Hall_, edited by Professor J.
E. Nourse (Washington, 1879), pp. 191 _sq._

M130 Native explanation of these Esquimau taboos.
M131 The object of the taboos observed after killing sea-beasts is to
prevent the souls of the slain animals from contracting certain
attachments, which would hurt not only them, but also the great
goddess Sedna, in whose house the disembodied souls of the
sea-beasts reside.
M132 The souls of the sea-beasts have a great aversion to the dark colour
of death and to the vapour that arises from flowing blood, and they
avoid persons who are affected by these things.
M133 The transgresser of a taboo must announce his transgression, in
order that other people may shun him.
M134 Hence the central Esquimaux have come to think that sin can be
atoned for by confession.

678 That is, the wizard or sorcerer.

M135 The transgression of taboos affects the soul of the transgressor,
becoming attached to it and making him sick. If the attachment is
not removed by the wizard, the man will die.

679 That is, the wizard or sorcerer.

M136 The Esquimaux try to keep the sea-beasts free from contaminating
influences, especially from contact with corpses and with women who
have recently been brought to bed.

680 Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of
the American Museum of Natural History_, xv. pt. i. (1901) pp.
119-121, 124-126. In quoting these passages I have changed the
spelling of a few words in accordance with English orthography.

M137 In the system of taboos of the central Esquimaux we see animism
passing into religion; morality is coming to rest on a supernatural
basis, namely the will of the goddess Sedna. In this evolution of
religion the practice of confession has played a part. It seems to
have been regarded as a spiritual purge or emetic, by which sin,
conceived as a sort of morbid substance, was expelled from the body
of the sinner.

681 Le P. P. Cayzac, “La Religion des Kikuyu,” _Anthropos_, v. (1905) p.
311.

682 Le P. P. Cayzac, _loc. cit._ The nature of the “ignoble ceremony” of
transferring sin to a he-goat is not mentioned by the missionary. It
can hardly have been the simple Jewish one of laying hands on the
animal’s head.

M138 Hence the confession of sins is employed as a sort of medicine for
the recovery of the sick. Similarly the confession of sins is
sometimes resorted to by women in hard labour as a means of
accelerating their delivery. In these cases confession is a magical
ceremony designed to relieve the sinner.

683 D. W. Harmon, in Rev. Jedidiah Morse’s _Report to the Secretary of
War of the United States on Indian Affairs_ (New-haven, 1822), p.
345. The Carriers are an Indian tribe of North-West America who call
themselves _Ta-cul-lies_, “a people who go upon water” (_ibid._ p.
343).

684 Francis C. Nicholas, “The Aborigines of Santa Maria, Colombia,”
_American Anthropologist_, N.S. iii. (1901) pp. 639-641.

685 A. de Herrera, _The General History of the Vast Continent and
Islands of America_, translated by Capt. J. Stevens (London,
1725-26), iv. 148. The confession of sins appears to have held an
important place in the native religion of the American Indians,
particularly the Mexicans and Peruvians. There is no sufficient
reason to suppose that they learned the practice from Catholic
priests. For more evidence of the custom among the aborigines of
America see L. H. Morgan, _League of the Iroquois_ (Rochester, U.S.
America, 1851), pp. 170 _sq._, 187 _sq._; B. de Sahagun, _Histoire
générale des choses de la Nouvelle Espagne_, bk. i. ch. 12, bk. vi.
ch. 7, pp. 22-27, 339-344 (Jourdanet and Simeon’s French
translation); A. de Herrera, _op. cit._ iv. 173, 190; Diego de
Landa, _Relation des choses de Yucatan_ (Paris, 1864), pp. 154
_sqq._; Brasseur de Bourbourg, _Histoire des nations civilisées du
Mexique et de l’Amérique Centrale_, ii. 114 _sq._, 567, iii.
567-569; P. J. de Arriaga, _Extirpacion de la idolatria del Piru_
(Lima, 1621), pp. 18, 28 _sq._

686 As to this means of hastening the delivery see _Totemism and
Exogamy_, iv. 248 _sqq._ The intention of the exchange of clothes at
childbirth between husband and wife seems to be to relieve the woman
by transferring the travail pangs to the man.

687 G. Ferrand, _Les Musulmans à Madagascar_, Deuxième Partie (Paris,
1893), pp. 20 _sq._

688 H. Oldenberg, _Die Religion des Veda_ (Berlin, 1894), pp. 319 _sq._

_ 689 Satapatha Brahmana_, translated by J. Eggeling, pt. i. p. 397
(_Sacred Books of the East_, vol. xii.).

M139 Thus the confession of sins is at first rather a bodily than a moral
purgation, resembling the ceremonies of washing, fumigation, and so
on, which are observed by many primitive peoples for the removal of
sin.
M140 It is possible that some savage taboos may still lurk, under various
disguises, in the morality of civilised peoples.

690 The similarity of some of the Mosaic laws to savage customs has
struck most Europeans who have acquired an intimate knowledge of the
savage and his ways. They have often explained the coincidences as
due to a primitive revelation or to the dispersion of the Jews into
all parts of the earth. Some examples of these coincidences were
cited in my article “Taboo,” _Encyclopaedia Britannica_,9 xxiii. 17.
The subject has since been handled, with consummate ability and
learning, by my lamented friend W. Robertson Smith in his _Religion
of the Semites_ (New Edition, London, 1894). In _Psyche’s Task_ I
have illustrated by examples the influence of superstition on the
growth of morality.

M141 Ceremonies observed by the Kayans after killing a panther.
Ceremonies of purification observed by African hunters after killing
dangerous beasts. Ceremonies observed by Lapp hunters after killing
a bear.

691 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 106 _sq._

692 J. Adair, _History of the American Indians_, p. 118.

693 C. J. Andersson, _Lake Ngami_, p. 224.

694 L. Alberti, _De Kaffers aan de Zuidkust van Afrika_ (Amsterdam,
1810), pp. 158 _sq._ Compare H. Lichtenstein, _Reisen im südlichen
Africa_ (Berlin, 1811-12), i. 419. These accounts were written about
a century ago. The custom may since have become obsolete. A similar
remark applies to other customs described in this and the following
paragraph.

695 P. Kolbe, _Present State of the Cape of Good Hope_, I.2 (London,
1738) pp. 251-255. The reason alleged for the custom is to allow the
slayer to recruit his strength. But the reason is clearly inadequate
as an explanation of this and similar practices.

696 J. Scheffer, _Lapponia_ (Frankfort, 1673), pp. 234-243; C. Leemius,
_De Lapponibus Finmarchiae eorumque lingua, vita et religione
pristina commentatio_ (Copenhagen, 1767), pp. 502 _sq._; E. J.
Jessen, _De Finnorum Lapponumque Nouvegicorum religione pagana
tractatus singularis_, pp. 64 _sq._ (bound up with Leemius’s work).

M142 Expiatory ceremonies performed for the slaughter of serpents.

697 S. Kay, _Travels and Researches in Caffraria_ (London, 1833), pp.
341 _sq._

698 J. Duncan, _Travels in Western Africa_ (London, 1847), i. 195 _sq._;
F. E. Forbes, _Dahomey and the Dahomans_ (London, 1851), i. 107; P.
Bouche, _La Côte des Esclaves_ (Paris, 1885), p. 397; A. B. Ellis,
_The Ewe-speaking Peoples of the Slave Coast_, pp. 58 _sq._

_ 699 Indian Antiquary_, xxi. (1892) p. 224. Many of the above examples
of expiation exacted for the slaughter of animals have already been
cited by me in a note on Pausanias, ii. 7. 7, where I suggested that
the legendary purification of Apollo for the slaughter of the python
at Delphi (Plutarch, _Quaest. Graec._, 12; _id._, _De defectu
oraculorum_, 15; Aelian, _Var. Hist._ iii. 1) may be a reminiscence
of a custom of this sort.

M143 All such expiatory rites are based on the respect which the savage
feels for the souls of animals.

700 Le R. P. Cadière, “Croyances et dictons populaires de la Vallée du
Nguôn-son, Province de Quang-binh (Annam),” _Bulletin de l’École
Française d’Extrême Orient_, i. (1901) pp. 183 _sq._

M144 Taboos of holiness agree with taboos of pollution, because in the
savage mind the ideas of holiness and pollution are not yet
differentiated.

701 On the nature of taboo see my article “Taboo” in the _Encyclopaedia
Britannica_, 9th edition, vol. xxiii. (1888) pp. 15 _sqq._; W.
Robertson Smith, _Religion of the Semites_2 (London, 1894), pp. 148
_sqq._, 446 _sqq._ Some languages have retained a word for that
general idea which includes under it the notions which we now
distinguish as sanctity and pollution. The word in Latin is _sacer_,
in Greek, ἅγιος. In Polynesian it is _tabu_ (Tongan), _tapu_
(Samoan, Tahitian, Marquesan, Maori, etc.), or _kapu_ (Hawaiian).
See E. Tregear, _Maori-Polynesian Comparative Dictionary_
(Wellington, N.Z., 1891), _s.v._ _tapu_. In Dacotan the word is
_wakan_, which in Riggs’s _Dakota-English Dictionary_
(_Contributions to North American Ethnology_, vol. vii., Washington,
1890, pp. 507 _sq._) is defined as “_spiritual_, _sacred_,
_consecrated_; _wonderful_, _incomprehensible_; said also of women
at the menstrual period.” Another writer in the same dictionary
defines _wakan_ more fully as follows: “_Mysterious_;
_incomprehensible_; _in a peculiar state, which, from not being
understood, it is dangerous to meddle with_; hence the application
of this word to women at the _menstrual period_, and from hence,
too, arises the feeling among the wilder Indians, that if the Bible,
the church, the missionary, etc., are ‘wakan,’ they are to be
_avoided_, or _shunned_, not as being _bad_ or _dangerous_, but as
wakan. The word seems to be the only one suitable for _holy_,
_sacred_, etc., but the common acceptation of it, given above, makes
it quite misleading to the _heathen_.” On the notion designated by
_wakan_, see also G. H. Pond, “Dakota Superstitions,” _Collections
of the Minnesota Historical Society for the year 1867_ (Saint Paul,
1867), p. 33; J. Owen Dorsey, in _Eleventh Annual Report of the
Bureau of Ethnology_ (Washington, 1894), pp. 366 _sq._ It is
characteristic of the equivocal notion denoted by these terms that,
whereas the condition of women in childbed is commonly regarded by
the savage as what we should call unclean, among the Herero the same
condition is described as holy; for some time after the birth of her
child, the woman is secluded in a hut made specially for her, and
every morning the milk of all the cows is brought to her that she
may consecrate it by touching it with her mouth. See H. Schinz,
_Deutsch-Südwest-Afrika_, p. 167. Again, whereas a girl at puberty
is commonly secluded as dangerous, among the Warundi of eastern
Africa she is led by her grandmother all over the house and obliged
to touch everything (O. Baumann, _Durch Massailand sur Nilquelle_
(Berlin, 1894), p. 221), as if her touch imparted a blessing instead
of a curse.

M145 Kings may not be touched. The use of iron forbidden to kings and
priests. Use of iron forbidden at circumcision, childbirth, and so
forth. Use of iron forbidden at certain times and places among the
Esquimaux. Use of iron forbidden on certain occasions among the
Highlanders of Scotland. Iron not used in building sacred edifices.

702 Plutarch, _Agis_, 19.

703 W. Ellis, _Polynesian Researches_,2 iii. 102.

704 E. Aymonier, _Le Cambodge_, ii. (Paris, 1901) p. 25.

705 J. Moura, _Le Royaume du Cambodge_ (Paris, 1883), i. 226.

706 Ch. Dallet, _Histoire de l’Église de Corée_ (Paris, 1874), i. pp.
xxiv. _sq._; W. E. Griffis, _Corea, the Hermit Nation_ (London,
1882), p. 219. These customs are now obsolete (G. N. Curzon,
_Problems of the Far East_ (Westminster, 1896), pp. 154 _sq._ note).

707 Macrobius, _Sat._ v. 19. 13; Servius on Virgil, _Aen._ i. 448;
Joannes Lydus, _De mensibus_, i. 31. We have already seen (p. 16)
that the hair of the Flamen Dialis might only be cut with a bronze
knife. The Greeks attributed a certain cleansing virtue to bronze;
hence they employed it in expiatory rites, at eclipses, etc. See the
Scholiast on Theocritus, ii. 36.

_ 708 Acta Fratrum Arvalium_, ed. G. Henzen (Berlin, 1874), pp. 128-135;
J. Marquardt, _Römische Staatsverwaltung_, iii.2 (_Das Sacralwesen_)
pp. 459 _sq._

709 Plutarch, _Praecepta gerendae reipublicae_, xxvi. 7. Plutarch here
mentions that gold was also excluded from some temples. At first
sight this is surprising, for in general neither the gods nor their
ministers have displayed any marked aversion to gold. But a little
enquiry suffices to clear up the mystery and set the scruple in its
proper light. From a Greek inscription discovered some years ago we
learn that no person might enter the sanctuary of the Mistress at
Lycosura wearing golden trinkets, unless for the purpose of
dedicating them to the goddess; and if any one did enter the holy
place with such ornaments on his body but no such pious intention in
his mind, the trinkets were forfeited to the use of religion. See
Ἐφημερὶς ἀρχαιολογική (Athens, 1898), col. 249; Dittenberger,
_Sylloge inscriptionum Graecarum_,2 No. 939. The similar rule, that
in the procession at the mysteries of Andania no woman might wear
golden ornaments (Dittenberger, _op. cit._ No. 653), was probably
subject to a similar exception and enforced by a similar penalty.
Once more, if the maidens who served Athena on the Acropolis at
Athens put on gold ornaments, the ornaments became sacred, in other
words, the property of the goddess (Harpocration, _s.v._ ἀρρηφορεῖν,
vol. i. p. 59, ed. Dindorf). Thus it appears that the pious scruple
about gold was concerned rather with its exit from, than with its
entrance into, the sacred edifice. At the sacrifice to the Sun in
ancient Egypt worshippers were forbidden to wear golden trinkets and
to give hay to an ass (Plutarch, _Isis et Osiris_, 30)—a singular
combination of religious precepts. In India gold and silver are
common totems, and members of such clans are forbidden to wear gold
and silver trinkets respectively. See _Totemism and Exogamy_, iv.
24.

710 Callimachus, referred to by the Old Scholiast on Ovid, _Ibis_. See
_Callimachea_, ed. O. Schneider, ii. p. 282, Frag. 100a E.; Chr. A.
Lobeck, _Aglaophamus_, p. 686.

711 Plutarch, _Aristides_, 21. This passage was pointed out to me by my
friend Mr. W. Wyse.

712 Theophilus Hahn, _Tsuni-Goam, the Supreme Being of the Khoi-Khoi_
(London, 1881), p. 22.

713 Dr. P. H. Brincker, “Charakter, Sitten und Gebräuche speciell der
Bantu Deutsch-Südwestafrikas,” _Mittheilungen des Seminars für
orientalische Sprachen zu Berlin_, iii. (1900) Dritte Abtheilung, p.
80.

714 A. van Gennep, _Tabou et totémisme à Madagascar_ (Paris, 1904), p.
38.

715 W. H. Furness, _The Island of Stone Money, Uap of the Carolines_
(Philadelphia and London, 1910), p. 151.

716 J. G. Bourke, _The Snake Dance of the Moquis of Arizona_ (New York,
1891), pp. 178 _sq._

717 G. B. Grinnell, _Pawnee Hero Stories and Folk-tales_ (New York,
1889), p. 253.

718 See above, pp. 205 _sq._

719 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual
Report of the Bureau of American Ethnology_, Part I. (Washington,
1899) p. 392.

720 E. W. Nelson, _op. cit._ p. 383.

721 Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of
the American Museum of Natural History_, xv. Part I. (1901) p. 149.

722 C. F. Gordon Cumming, _In the Hebrides_ (ed. 1883), p. 195.

723 James Logan, _The Scottish Gael_ (ed. Alex. Stewart), ii. 68 _sq._

724 J. G. Campbell, _Witchcraft and Second Sight in the Highlands and
Islands of Scotland_ (Glasgow, 1902), pp. 262, 298, 299.

725 R. C. Maclagan, M.D., “Notes on Folklore Objects from Argyleshire,”
_Folk-lore_, vi. (1895) p. 157; J. G. Campbell, _Superstitions of
the Highlands and Islands of Scotland_ (Glasgow, 1900), pp. 263-266.
The shoulder-blades of sheep have been used in divination by many
peoples, for example by the Corsicans, South Slavs, Tartars,
Kirghiz, Calmucks, Chukchees, and Lolos, as well as by the Scotch.
See J. Brand, _Popular Antiquities_, iii. 339 _sq._ (Bohn’s ed.);
Sir John Lubbock (Lord Avebury), _Origin of Civilisation_,4 pp. 237
_sq._; Ch. Rogers, _Social Life in Scotland_, iii. 224; Camden,
_Britannia_, translated by E. Gibson (London, 1695), col. 1046; M.
MacPhail, “Traditions, Customs, and Superstitions of the Lewis,”
_Folk-lore_, vi. (1895) p. 167; J. G. Dalyell, _Darker Superstitions
of Scotland_, pp. 515 _sqq._; F. Gregorovius, _Corsica_, (London,
1855), p. 187; F. S. Krauss, _Volksglaube und religiöser Brauch der
Südslaven_, pp. 166-170; M. E. Durham, _High Albania_ (London,
1909), pp. 104 _sqq._; E. Doutté, _Magie et religion dans l’Afrique
du Nord_ (Algiers, 1908), p. 371; W. Radloff, _Proben der
Volksliteratur der türkischen Stämme Süd-Sibiriens_, iii. 115, note
1, compare p. 132; J. Grimm, _Deutsche Mythologie_,4 ii. 932; W. W.
Rockhill, _The Land of the Lamas_ (London, 1891), pp. 176, 341-344;
P. S. Pallas, _Reise durch verschiedene Provinzen des russischen
Reichs_, i. 393; J. G. Georgi, _Beschreibung aller Nationen des
russischen Reichs_, p. 223; T. de Pauly, _Description ethnographique
des peuples de la Russie, peuples de la Sibérie orientale_ (St.
Petersburg, 1862), p. 7; Krahmer, “Der Anadyr-Bezirk nach A. W.
Olssufjew,” _Petermann’s Mittheilungen_, xlv. (1899) pp. 230 _sq._;
W. Bogoras, “The Chuckchee Religion,” _Memoir of the American Museum
of Natural History, The Jesup North Pacific Expedition_, vol. vii.
part ii. (Leyden and New York) pp. 487 _sqq._; Crabouillet, “Les
Lolos,” _Missions Catholiques_, v. (1873) p. 72; W. G. Aston,
_Shinto_, p. 339; R. Andree, “Scapulimantia,” in _Boas Anniversary
Volume_ (New York, 1906), pp. 143-165.

726 C. F. Gordon Cumming, _In the Hebrides_, p. 226; E. J. Guthrie, _Old
Scottish Customs_ (London and Glasgow, 1885), p. 223.

727 1 Kings vi. 7; Exodus xx. 25.

728 Dionysius Halicarnasensis, _Antiquit. Roman._ iii. 45, v. 24;
Plutarch, _Numa_, 9; Pliny, _Nat. Hist._ xxxvi. 100.

_ 729 Acta Fratrum Arvalium_, ed. G. Henzen, p. 132; _Corpus
Inscriptionum Latinarum_, i. No. 603.

730 Pliny, _Nat. Hist._ xxxvi. 100.

_ 731 Indian Antiquary_, x. (1881) p. 364.

M146 Everything new excites the awe and fear of the savage.

732 Prof. W. Ridgeway ingeniously suggests that the magical virtue of
iron may be based on an observation of its magnetic power, which
would lead savages to imagine that it was possessed of a spirit. See
_Report of the British Association for 1903_, p. 816.

733 Frank Hatton, _North Borneo_ (1886), p. 233.

734 A. E. Pratt, “Two Journeys to Ta-tsien-lu on the eastern Borders of
Tibet,” _Proceedings of the R. Geographical Society_, xiii. (1891)
p. 341.

735 W. Svoboda, “Die Bewohner des Nikobaren-Archipels,” _Internationales
Archiv für Ethnographie_, vi. (1893) p. 13.

_ 736 The Captivity of Hans Stade of Hesse, in __A.D.__ 1547-1555_,
translated by A. Tootal (London, 1874), pp. 85 _sq._

737 E. H. Fraser, “The Fish-skin Tartars,” _Journal of the China Branch
of the R. Asiatic Society for the Year 1891-92_, N.S. xxvi. p. 15.

738 Fr. Kreutzwald und H. Neus, _Mythische und magische Lieder der
Ehsten_ (St. Petersburg, 1854), p. 113.

739 Alexand. Guagninus, “De ducatu Samogitiae,” in _Respublica sive
status regni Poloniae, Lituaniae, Prussiae, Livoniae_, etc.
(Elzevir, 1627) p. 276; Johan. Lasicius, “De diis Samogitarum
caeterorumque Sarmatum,” in _Respublica_, etc. (_ut supra_), p. 294
(p. 84, ed. W. Mannhardt, in _Magazin herausgegeben von der
Lettisch—Literärischen Gesellschaft_, vol. xiv.).

740 L. von Ende, “Die Baduwis von Java,” _Mittheilungen der
anthropologischen Gesellschaft in Wien_, xix. (1889) p. 10.

M147 The dislike of spirits to iron allows men to use the metal as a
weapon against them. Iron used as a charm against fairies in the
Highlands of Scotland. Iron used as a protective charm by Scotch
fishermen and others. Iron used as a protective charm against devils
and ghosts in India, Annam. Africa, and Scotland.

741 J. G. Campbell, _Superstitions of the Highlands and Islands of
Scotland_ (Glasgow, 1900), pp. 46 _sq._

742 E. J. Guthrie, _Old Scottish Customs_, p. 149; Ch. Rogers, _Social
Life in Scotland_ (Edinburgh, 1884-1886), iii. 218.

743 J. Macdonald, _Religion and Myth_, p. 91.

744 W. Gregor, _Folk-lore of the North-East of Scotland_ (London, 1881),
p. 201. The fishermen think that if the word “pig,” “sow,” or
“swine” be uttered while the lines are being baited, the line will
certainly be lost.

745 A. Leared, _Morocco and the Moors_ (London, 1876), p. 273.

746 Wickremasinghe, in _Am Urquell_, v. (1894) p. 7.

747 G. F. D’Penha, “Superstitions and Customs in Salsette,” _Indian
Antiquary_, xxviii. (1899) p. 114.

748 W. Crooke, _Tribes and Castes of the North-Western Provinces and
Oudh_, iii. 431.

749 F. Jagor, “Bericht über verschiedene Volksstämme in Vorderindien,”
_Zeitschrift für Ethnologie_, xxvi. (1894) p. 70.

750 E. Thurston, _Ethnographic Notes in Southern India_ (Madras, 1906),
p. 341.

751 E. M. Gordon, _Indian Folk Tales_ (London, 1908), p. 31.

752 L. R. P. Cadière, “Coutumes populaires de la vallée du Nguôn-So’n,”
_Bulletin de l’École Française d’Extrême-Orient_, ii. (1902) pp. 354
_sq._

753 Baudin, “Le Fétichisme,” _Missions Catholiques_, xvi. (1884) p. 249;
A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_, p.
113.

_ 754 Il Fetha Nagast o legislazione dei re, codice ecclesiastico e
civile di Abissinia_, tradotto e annotato da Ignazio Guidi (Rome,
1899), p. 140.

755 The reader may observe how closely the taboos laid upon mourners
resemble those laid upon kings. From what has gone before, the
reason of the resemblance is obvious.

_ 756 Panjab Notes and Queries_, iii. p. 61, § 282.

757 G. F. D’Penha, “Superstitions and Customs in Salsette,” _Indian
Antiquary_, xxviii. (1899) p. 115.

758 W. Gregor, _Folk-lore of the North-East of Scotland_, p. 206.

759 This is expressly said in _Panjab Notes and Queries_, iii. p. 202, §
846. On iron as a protective charm see also F. Liebrecht, _Gervasius
von Tilbury_, pp. 99 _sqq._; _id._, _Zur Volkskunde_, p. 311; L.
Strackerjan, _Aberglaube und Sagen aus dem Herzogthum Oldenburg_, i.
pp. 354 _sq._ § 233; A. Wuttke, _Der deutsche Volksaberglaube_,2 §
414 _sq._; E. B. Tylor, _Primitive Culture_,2 i. 140; W. Mannhardt,
_Baumkultus_, p. 132 note. Many peoples, especially in Africa,
regard the smith’s craft with awe or fear as something uncanny and
savouring of magic. Hence smiths are sometimes held in high honour,
sometimes looked down upon with great contempt. These feelings
probably spring in large measure from the superstitions which
cluster round iron. See R. Andree, _Ethnographische Parallelen und
Vergleiche_, pp. 153-159; G. McCall Theal, _Records of South-Eastern
Africa_, vii. 447; O. Lenz, _Skizzen aus West-Afrika_ (Berlin,
1878), p. 184; A. Bastian, _Die deutsche Expedition an der
Loango-Küste_, ii. 217; M. Merkel, _Die Masai_ (Berlin, 1904), pp.
110 _sq._; A. C. Hollis, _The Masai_ (Oxford, 1905), pp. 330 _sq._;
_id._, _The Nandi_ (Oxford, 1909), pp. 36 _sq._; J. Spieth, _Die
Ewe-Stämme_ (Berlin, 1906), p. 776; E. Doutté, _Magie et religion
dans l’Afrique du Nord_, pp. 40 _sqq._; Ph. Paulitschke,
_Ethnographie Nordost-Afrikas, die geistige Cultur der Danâkil,
Galla und Somâl_ (Berlin, 1896), p. 30; _id._, _Ethnographie
Nordost-Afrikas, die materielle Cultur der Danâkil, Galla und Somâl_
(Berlin, 1893), p. 202; Th. Levebvre, _Voyage en Abyssinie_, i. p.
lxi.; A. Cecchi, _Da Zeila alle frontiere del Caffa_, i. (Rome,
1886) p. 45; M. Parkyns, _Life in Abyssinia_2 (London, 1868), pp.
300 _sq._; J. T. Bent, _Sacred City of the Ethiopians_ (London,
1893), p. 212; G. Rohlf, “Reise durch Nord-Afrika,” _Petermann’s
Mittheilungen, Ergänzungsheft_, No. 25 (Gotha, 1868), pp. 30, 54; G.
Nachtigal, “Die Tibbu,” _Zeitschrift für Erdkunde zu Berlin_, v.
(1870) pp. 312 _sq._; _id._, _Sahara und Sudan_, i. 443 _sq._, ii.
145, 178, 371, iii. 189, 234 _sq._ The Kayans of Borneo think that a
smith is inspired by a special spirit, the smith’s spirit, and that
without this inspiration he could do no good work. See A. W.
Nieuwenhuis, _Quer durch Borneo_, ii. 198.

M148 The use of sharp-edged weapons is sometimes forbidden lest they
should wound spirits. Sharp-edged weapons removed from a room where
there is a lying-in woman.

760 A. Bastian, _Die Völker des östlichen Asien_, i. (Leipsic, 1866) p.
136.

761 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual
Report of the Bureau of American Ethnology_, part i. (Washington,
1899) p. 312. Compare _ibid._ pp. 315, 364; W. H. Dall, _Alaska and
its Resources_, p. 146; _id._, in _American Naturalist_, xii. 7;
_id._, in _The Yukon Territory_ (London, 1898), p. 146.

762 See above, p. 205.

763 A. Woldt, _Captain Jacobsen’s Reise an der Nordwestküste Americas
1881-1883_ (Leipsic, 1884), p. 243.

764 W. Schmidt, _Das Jahr und seine Tage in Meinung und Brauch der
Romänen Siebenbürgens_ (Hermannstadt, 1866), p. 40; E. Gerard, _The
Land beyond the Forest_, i. 312.

765 J. H. Gray, _China_ (London, 1878), i. 288.

766 Jo. Meletius (Maeletius, Menecius), “De religione et sacrificiis
veterum Borussorum,” in _De Russorum Muscovitarum et Tartarorum
religione, sacrificiis, nuptiarum, funerum ritu_ (Spires, 1582), p.
263; _id._, reprinted in _Scriptores rerum Livonicarum_, vol. ii.
(Riga and Leipsic, 1848) pp. 391 _sq._, and in _Mitteilungen der
Litterarischen Gesellschaft Masovia_, viii. (Lötzen, 1902) pp. 194
_sq._ Compare Chr. Hartknoch, _Alt und neues Preussen_ (Frankfort
and Leipsic, 1684), pp. 187 _sq._

767 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_, p.
136.

768 Tettau und Temme, _Die Volkssagen Ostpreussens, Litthauens und
Westpreussens_, p. 285; J. Grimm, _Deutsche Mythologie_,4 iii. 454,
compare pp. 441, 469; J. V. Grohmann, _Aberglauben und Gebräuche aus
Böhmen und Mähren_, p. 198, § 1387.

769 Franz Vormann, “Zur Psychologie, Soziologie und Geschichte der
Monumbo-Papua, Deutsch-Neuginea,” _Anthropos_, v. (1910) p. 410.

770 A. W. Nieuwenhuis, _In Centraal Borneo_ (Leyden, 1900), i. 61;
_id._, _Quer durch Borneo_, i. 69.

771 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin, 1894),
p. 184.

772 J. J. M. de Groot, _The Religious System of China_, iii. 1045
(Leyden, 1897).

M149 Raw meat tabooed because the life or spirit is in the blood.

773 Plutarch, _Quaest. Rom._ 110; Aulus Gellius, x. 15. 12. See above,
p. 13.

_ 774 Grihya-Sutras_, translated by H. Oldenberg, part i. pp. 81, 141
(_Sacred Books of the East_, vol. xxix.).

775 J. Roscoe, “Further Notes on the Manners and Customs of the
Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902)
p. 53.

776 J. Kubary, _Die socialen Einrichtungen der Pelauer_ (Berlin, 1885),
pp. 126 _sq._

777 F. J. Wiedemann, _Aus dem inneren und äussern Leben der Ehsten_ (St.
Petersburg, 1876), pp. 448, 478.

778 James Adair, _History of the American Indians_ (London, 1775), pp.
134, 117. The Indians described by Adair are the Creek, Cherokee,
and other tribes in the south-east of the United States.

779 A. G. Morice, “The Western Dénés, their Manners and Customs,”
_Proceedings of the Canadian Institute_, Third Series, vii.
(1888-89) p. 164.

780 E. Petitot, _Monographie des Dènè-Dindjié_ (Paris, 1876), p. 76.

781 Schlömann, “Die Malepa in Transvaal,” _Verhandlungen der Berliner
Gesellschaft für Anthropologie, Ethnologie und Urgeschichte_, 1894,
p. (67).

782 Leviticus xvii. 10-14. The Hebrew word (נפש) translated “life” in
the English version of verse 11 means also “soul” (marginal note in
the Revised Version). Compare Deuteronomy xii. 23-25.

783 Servius on Virgil, _Aen._ v. 79; compare _id._ on _Aen._ iii. 67.

784 J. Wellhausen, _Reste arabischen Heidentumes_ (Berlin, 1887), p.
217.

785 J. J. M. de Groot, _Religious System of China_, iv. 80-82.

786 A. Goudswaard, _De Papoewa’s van de Geelvinksbaai_ (Schiedam, 1863),
p. 77.

M150 Royal blood may not be spilt on the ground; hence kings and princes
are put to death by methods which do not involve bloodshed.

787 Hamilton’s “Account of the East Indies,” in Pinkerton’s _Voyages and
Travels_, viii. 469. Compare W. Robertson Smith, _Religion of the
Semites_,2 i. 369, note 1.

788 De la Loubere, _Du royaume de Siam_ (Amsterdam, 1691), i. 317.

789 Pallegoix, _Description du royaume Thai ou Siam_, i. 271, 365 _sq._

790 Marco Polo, translated by Col. H. Yule (Second Edition, 1875), i.
335.

791 Col. H. Yule on Marco Polo, _l.c._

792 A. Fytche, _Burma, Past and Present_ (London, 1878), i. 217 note.
Compare _Indian Antiquary_, xxix. (1900) p. 199.

_ 793 Indian Antiquary_, xx. (1891) p. 49.

794 Baron’s “Description of the Kingdom of Tonqueen,” in Pinkerton’s
_Voyages and Travels_, ix. 691.

795 T. E. Bowdich, _Mission from Cape Coast Castle to Ashantee_ (London,
1873), p. 207.

796 A. B. Ellis, _Ewe-speaking Peoples of the Slave Coast_, p. 224,
compare p. 89.

797 O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 313.

798 J. Sibree, _Madagascar and its People_, p. 430.

799 J. Roscoe, “Further Notes on the Manners and Customs of the
Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902)
p. 50.

800 C. T. Wilson and R. W. Felkin, _Uganda and the Egyptian Soudan_
(London, 1882), i. 200.

801 J. Roscoe, _op. cit._ p. 67. There is an Arab legend of a king who
was slain by opening the veins of his arms and letting the blood
drain into a bowl; not a drop might fall on the ground, otherwise
there would be blood revenge for it. Robertson Smith conjectured
that the legend was based on an old form of sacrifice regularly
applied to captive chiefs (_Religion of the Semites_,2 p. 369 note,
compare p. 418 note).

802 Rev. E. Gottschling, “The Bawenda,” _Journal of the Anthropological
Institute_, xxxv. (1905) p. 366.

M151 Reluctance to shed any human blood on the ground. Reluctance to
allow human blood to fall on the ground.

803 Marco Polo, i. 399, Yule’s translation, Second Edition.

804 Sir Walter Scott, note 2 to _Peveril of the Peak_, ch. v.

805 Charlotte Latham, “Some West Sussex Superstitions,” _Folk-lore
Record_, i. (1878) p. 17.

_ 806 Native Tribes of South Australia_, p. 230; E. J. Eyre, _Journals of
Expeditions of Discovery into Central Australia_, ii. 335; R. Brough
Smyth, _Aborigines of Victoria_, i. 75 note.

807 D. Collins, _Account of the English Colony of New South Wales_
(London, 1798), p. 580.

_ 808 Native Tribes of South Australia_, pp. 224 _sq._; G. F. Angas,
_Savage Life and Scenes in Australia and New Zealand_ (London,
1847), i. 110 _sq._

_ 809 The Magic Art and the Evolution of Kings_, vol. i. p. 256.

810 Edmund Spenser, _View of the State of Ireland_, p. 101 (reprinted in
H. Morley’s _Ireland under Elizabeth and James the First_, London,
1890).

811 “Futuna, or Horne Island and its People,” _Journal of the Polynesian
Society_, vol. i. No. 1 (April 1892), p. 43.

812 Max Radiguet, _Les Derniers Sauvages_ (Paris, 1882), p. 175.

813 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_, p.
53.

814 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_, p. 795.

815 Miss Mary H. Kingsley, _Travels in West Africa_, pp. 440, 447.

816 A. Kropf, “Die religiösen Anschauungen der Kaffern,” _Verhandlungen
der Berliner Gesellschaft für Anthropologie, Ethnologie und
Urgeschichte_, 1888, p. (46).

817 R. H. Nassau, _Fetichism in West Africa_ (London, 1904), p. 83.

818 Le R. P. Guis, “Les _Nepu_ ou Sorciers,” _Missions Catholiques_,
xxxvi. (1904) p. 370. See also _The Magic Art and the Evolution of
Kings_, vol. i. p. 205.

819 A. van Gennep, _Tabou et totémisme à Madagascar_, p. 338, quoting J.
Sibree, “Remarkable Ceremonial at the Decease and Burial of a
Betsileo Prince,” _Antananarivo Annual_, No. xxii. (1898) pp. 195
_sq._

820 Brun-Rollet, _Le Nil Blanc et le Soudan_ (Paris, 1855), pp. 239
_sq._

M152 Unwillingness to shed the blood of animals.

821 Dudley Kidd, _The Essential Kafir_, p. 169.

822 Lieut. Emery, in _Journal of the R. Geographical Society_, iii. 282.

823 Ch. Andersson, _Lake Ngami_ (London, 1856), p. 224.

824 Ch. New, _Life, Wanderings, and Labours in Eastern Africa_, p. 124;
Francis Galton, “Domestication of Animals,” _Transactions of the
Ethnological Society of London_, N.S., iii. (1865) p. 135. On the
original sanctity of domestic animals see, above all, W. Robertson
Smith, _The Religion of the Semites_,2 pp. 280 _sqq._, 295 _sqq._

825 J. Spieth, _Die Ewe-Stämme_, p. 796.

826 L. Linton Palmer, “A Visit to Easter Island,” _Journal of the R.
Geographical Society_, xl. (1870) p. 171.

827 R. H. Codrington, _The Melanesians_, p. 129.

828 Strabo, xv. 1. 54, p. 710.

M153 Anything on which a Maori chief’s blood falls becomes sacred to him.

829 R. Taylor, _Te Ika a Maui, or New Zealand and its Inhabitants_,2 pp.
194 _sq._

M154 The prohibition to pass under a trellised vine is probably based on
the idea that the juice of the grape is the blood or spirit of the
vine. This notion is confirmed by the intoxicating or inspiring
effect of wine.

830 Plutarch, _Quaest. Rom._ 112; Aulus Gellius, x. 15. 13. See above,
p. 14.

_ 831 The Magic Art and the Evolution of Kings_, vol. ii. pp. 18, 20.

832 Compare W. Robertson Smith, _Religion of the Semites_,2 p. 230.

833 “_Dialis cotidie feriatus est_,” Aulus Gellius, x. 15. 16.

M155 Wine treated as blood, and intoxication as inspiration.

834 Plutarch, _Isis et Osiris_, 6. A myth apparently akin to this has
been preserved in some native Egyptian writings. See Ad. Erman,
_Ägypten und ägyptisches Leben im Altertum_, p. 364. Wine might not
be taken into the temple at Heliopolis (Plutarch, _Isis et Osiris_,
6). It was apparently forbidden to enter the temple at Delos after
drinking wine (Dittenberger, _Sylloge Inscriptionum Graecarum_,2 No.
564). When wine was offered to the Good Goddess at Rome it was not
called wine but milk (Macrobius, _Saturn_, i. 12. 5; Plutarch,
_Quaest. Rom._ 20). It was a rule of Roman religion that wine might
not be poured out in libations to the gods which had been made
either from grapes trodden with bleeding feet or from the clusters
of a vine beside which a human body had hung in a noose (Pliny,
_Nat. Hist._ xiv. 119). This rule shews that wine was supposed to be
defiled by blood or death.

835 Bernardino de Sahagun, _Histoire générale des choses de la
Nouvelle-Espagne_, traduite par Jourdanet et Siméon (Paris, 1880),
pp. 46 _sq._ The native Mexican wine (_pulque_) is made from the sap
of the great American aloe. See the note of the French translators
of Sahagun, _op. cit._ pp. 858 _sqq._; E. J. Payne, _History of the
New World called America_, i. 374 _sqq._ The Chiquites Indians of
Paraguay believed that the spirit of _chica_, or beer made from
maize, could punish with sickness the person who was so irreverent
or careless as to upset a vessel of the liquor. See Charlevoix,
_Histoire du Paraguay_ (Paris, 1756), ii. 234.

836 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 381
_sqq._

_ 837 Op. cit._ vol. i. pp. 384 _sq._

M156 Fear of passing under women’s blood.

838 E. M. Curr, _The Australian Race_ (Melbourne and London, 1887), iii.
179.

839 H. B. Guppy, _The Solomon Islands and their Natives_ (London, 1887),
p. 41.

840 E. B. Cross, “On the Karens,” _Journal of the American Oriental
Society_, iv. (1854) p. 312.

841 A. Bastian, _Die Völker des östlichen Asien_, iii. 230.

M157 Disastrous effect of women’s blood on men.

842 For the reason, see E. Shortland, _Traditions and Superstitions of
the New Zealanders_, pp. 112 _sq._, 292; E. Tregear, “The Maoris of
New Zealand,” _Journal of the Anthropological Institute_, xix.
(1890) p. 118.

843 F. J. Gillen, in _Report of the Horn Scientific Expedition to
Central Australia_, pt. iv. p. 182.

_ 844 Native Tribes of South Australia_, p. 186.

845 Mrs. James Smith, _The Booandik Tribe_, p. 5.

846 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes
en Papua_, p. 450.

847 J. G. F. Riedel, _op. cit._ p. 139, compare p. 209.

848 F. J. Wiedemann, _Aus dem innern und äussern Leben der Ehsten_, p.
475.

849 Miss Mary H. Kingsley, _Travels in West Africa_, p. 447. Conversely
among the central Australian tribes women are never allowed to
witness the drawing of blood from men, which is often done for
purposes of decoration; and when a quarrel has taken place and men’s
blood has been spilt in the presence of women, it is usual for the
man whose blood has been shed to perform a ceremony connected with
his own or his father or mother’s totem. See Spencer and Gillen,
_Native Tribes of Central Australia_, p. 463.

M158 The head sacred because a spirit resides in it.

850 A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_, pp.
125 _sq._

851 E. B. Cross, “On the Karens,” _Journal of the American Oriental
Society_, iv. (1854) pp. 311 _sq._

852 A. Bastian, _Die Völker des östlichen Asien_, ii. 256, iii. 71, 230,
235 _sq._ The spirit is called _kwun_ by E. Young (_The Kingdom of
the Yellow Robe_, pp. 75 _sqq._). See below, pp. 266 _sq._

853 Herodotus, ix. 110. This passage was pointed out to me by the late
Mr. E. S. Shuckburgh of Emmanuel College, Cambridge.

854 Plutarch, _Quaestiones Romanae_, 100. Plutarch’s words (μάλιστα
ῥύπτεσθαι τὰς κεφαλὰς καὶ καθαίρειν ἐπιτηδεύουσι) leave room to hope
that the ladies did not strictly confine their ablutions to one day
in the year.

855 P. J. de Arriaga, _Extirpación de la Idolatria del Piru_ (Lima,
1621), pp. 28, 29.

M159 Objection to have any one overhead.

856 A. Bastian, _op. cit._ ii. 150; Sangermano, _Description of the
Burmese Empire_ (Rangoon, 1885), p. 131; C. F. S. Forbes, _British
Burma_, p. 334; Shway Yoe, _The Burman_ (London, 1882), i. 91.

857 E. Young, _The Kingdom of the Yellow Robe_ (Westminster, 1898), p.
131.

858 J. Moura, _Le Royaume du Cambodge_, i. 178, 388.

859 Duarte Barbosa, _Description of the Coasts of East Africa and
Malabar in the beginning of the Sixteenth Century_ (Hakluyt Society,
1866), p. 197.

860 This I learned in conversation with Messrs. Roscoe and Miller,
missionaries to Uganda. The system of totemism exists in full force
in Uganda. No man will eat his totem animal or marry a woman of his
own totem clan. Among the totems of the clans are the lion, leopard,
elephant, antelope, mushroom, buffalo, sheep, grasshopper,
crocodile, otter, beaver, and lizard. See _Totemism and Exogamy_,
ii. 472 _sqq._

M160 Sanctity of the head, especially of a chief’s head, in Polynesia and
elsewhere.

861 David Porter, _Journal of a Cruise made to the Pacific Ocean in the
U.S. Frigate __“__Essex__”_ (New York, 1822), ii. 65.

862 Vincendon-Dumoulin et C. Desgraz _Îles Marquises_ (Paris, 1843), p.
262.

863 Le P. Matthias G——, _Lettres sur les Îles Marquises_ (Paris, 1843),
p. 50.

864 G. H. von Langsdorff, _Reise um die Welt_ (London, 1812), i. 115
_sq._

865 Max Radiguet, _Les Derniers Sauvages_ (Paris, 1882), p. 156.

866 Capt. James Cook, _Voyages_, v. 427 (London, 1809).

867 Jules Remy, _Ka Mooolelo Hawaii, Histoire de l’Archipel Havaiien_
(Paris and Leipsic, 1862), p. 159.

868 W. Ellis, _Polynesian Researches_2 (London, 1832-36), iii. 102.

869 James Wilson, _A Missionary Voyage to the Southern Pacific Ocean_
(London, 1799), pp. 354 _sq._

870 W. Colenso, “The Maori Races of New Zealand,” p. 43, in
_Transactions and Proceedings of the New Zealand Institute_, 1868,
vol. i. (separately paged).

871 R. Taylor, _To Ika a Maui, or New Zealand and its Inhabitants_,2 p.
165. We have seen that under certain special circumstances common
persons also are temporarily forbidden to touch their heads with
their hands. See above, pp. 146, 156, 158, 160, 183.

872 R. Taylor, _l.c._

873 E. Shortland, _The Southern Districts of New Zealand_ (London,
1851), p. 293; _id._, _Traditions and Superstitions of the New
Zealanders_, pp. 107 _sq._

874 J. Dumont D’Urville, _Voyage autour du monde et à la recherche de La
Pérouse, exécuté sous son commandement sur la corvette
__“__Austrolabe__”__: histoire du voyage_, ii. 534.

875 R. A. Cruise, _Journal of a Ten Months’ Residence in New Zealand_
(London, 1823), p. 187; J. Dumont D’Urville, _op. cit._ ii. 533; E.
Shortland, _The Southern Districts of New Zealand_, p. 30.

876 Herodotus, i. 187.

877 H. France, “Customs of the Awuna Tribes,” _Journal of the African
Society_, No. 17 (October, 1905), p. 39.

M161 When the head is sacred, the cutting of the hair becomes a difficult
and dangerous operation. The hair of kings, priests, chiefs,
sorcerers, and other tabooed persons is sometimes kept unshorn. Hair
kept unshorn on various occasions, such as a wife’s pregnancy, a
journey, and war.

878 Agathias, _Hist._ i. 3; J. Grimm, _Deutsche Rechtsalterthümer_,3 pp.
239 _sqq._ Compare F. Kauffmann, _Balder_ (Strasburg, 1902), pp. 209
_sq._ The story of the Phrygian king Midas, who concealed the ears
of an ass under his long hair (Aristophanes, _Plutus_, 287; Ovid,
_Metam._ xi. 146-193) may perhaps be a distorted reminiscence of a
similar custom in Phrygia. Parallels to the story are recorded in
modern Greece, Ireland, Brittany, Servia, India, and among the
Mongols. See B. Schmidt, _Griechische Märchen, Sagen und
Volkslieder_, pp. 70 _sq._, 224 _sq._; Grimm’s _Household Tales_,
ii. 498, trans. by M. Hunt; Patrick Kennedy, _Legendary Fictions of
the Irish Celts_, pp. 248 _sqq._ (ed. 1866); A. de Nore, _Coutumes,
mythes, et traditions des provinces de la France_, pp. 219 _sq._; W.
S. Karadschitsch, _Volksmärchen der Serben_, No. 39, pp. 225 _sqq._;
_North Indian Notes and Queries_, iii. p. 104, § 218; B. Jülg,
_Mongolische Märchen-Sammlung_, No. 22, pp. 182 _sqq._; _Sagas from
the Far East_, No. 21, pp. 206 _sqq._

879 Gregory of Tours, _Histoire ecclésiastique des Francs_, iii. 18,
compare vi. 24 (Guizot’s translation).

880 Dr. Hahl, “Mitteilungen über Sitten und rechtliche Verhältnisse auf
Ponape,” _Ethnologisches Notizblatt_, ii. Heft 2 (Berlin, 1901), p.
6.

_ 881 Manuscrit Ramirez, Histoire de l’origine des Indiens qui habitent
la Nouvelle Espagne_ (Paris, 1903), p. 171; J. de Acosta, _Natural
and Moral History of the Indies_, ii. 365 (Hakluyt Society); A. de
Herrera, _General History of the vast Continent and Islands of
America_, iii. 216 (Stevens’s translation). The author of the
_Manuscrit Ramirez_ speaks as if the rule applied only to the
priests of the god Tezcatlipoca.

882 G. M. Dawson, “On the Haida Indians of Queen Charlotte Islands,” in
_Geological Survey of Canada, Report of Progress for 1878-79_, p.
123 B.

883 J. Spieth, _Die Ewe-Stämme_, p. 229.

_ 884 Missions Catholiques_, xxv. (1893) p. 266.

885 M. Merker, _Die Masai_ (Berlin, 1904), pp. 21, 22, 143.

886 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 68.

_ 887 Satapatha Brahmana_, translated by J. Eggeling, part iii. pp. 126,
128, with the translator’s note on p. 126 (_Sacred Books of the
East_, vol. xli.).

888 P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der
Alfoeren in de Minahassa,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, vii. (1863) p. 126.

889 R. P. Ashe, _Two Kings of Uganda_ (London, 1889), p. 109.

890 Fr. Boas, in _Tenth Report on the North-Western Tribes of Canada_,
p. 45 (separate reprint from the _Report of the British Association
for 1895_).

891 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes
en Papua_, p. 137.

892 J. G. F. Riedel, _op. cit._ pp. 292 _sq._

893 W. W. Skeat, _Malay Magic_, p. 44.

894 Diodorus Siculus, i. 18.

895 W. Robertson Smith, _Kinship and Marriage in Early Arabia_
(Cambridge, 1885), pp. 152 _sq._

896 Homer, _Iliad_, xxiii. 141 _sqq._ This Homeric passage has been
imitated by Valerius Flaccus (_Argonaut._ i. 378). The Greeks often
dedicated a lock of their hair to rivers. See Aeschylus,
_Choephori_, 5 _sq._; Philostratus, _Heroica_, xiii. 4; Pausanias,
i. 37. 3, viii. 20. 3, viii. 41. 3. The lock might be at the side or
the back of the head or over the brow; it received a special name
(Pollux, ii. 30).

897 S. W. Tromp, “Een Dajaksch Feest,” _Bijdragen tot de Taal- Land- en
Volkenkunde van Nederlandsch-Indië_, xxxix. (1890) p. 38.

898 T. Arbousset et F. Daumas, _Relation d’un voyage d’exploration_, p.
565.

M162 Hair unshorn during a vow. The nails of infants should not be pared.
Child’s hair left unshorn as a refuge for its soul.

899 D. Porter, _Journal of a Cruise made to the Pacific Ocean_, ii. 120.

900 Tacitus, _Germania_, 31. Vows of the same sort were occasionally
made by the Romans (Suetonius, _Julius_, 67; Tacitus, _Hist._ iv.
61).

901 Paulus Diaconus, _Hist. Langobard._ iii. 7; Gregory of Tours,
_Histoire ecclésiastique des Francs_, v. 15, vol. i. p. 268
(Guizot’s translation, Nouvelle Edition, Paris, 1874).

902 W. Ellis, _Polynesian Researches_,2 iv. 387.

903 Numbers vi. 5.

904 J. A. E. Köhler, _Volksbrauch_, etc., _im Voigtlande_, p. 424; W.
Henderson, _Folk-lore of the Northern Counties_, pp. 16 _sq._; F.
Panzer, _Beitrag zur deutschen Mythologie_, i. p. 258, § 23; I. V.
Zingerle, _Sitten, Bräuche und Meinungen des Tiroler Volkes_,2 §§
46, 72; J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 208,
§ 45, p. 209 § 53; O. Knoop, _Volkssagen, Erzählungen_, etc., _aus
dem östlichen Hinterpommern_, p. 157, § 23; E. Veckenstedt,
_Wendische Sagen, Märchen und abergläubische Gebräuche_, p. 445; J.
Haltrich, _Zur Volkskunde der Siebenbürger Sachsen_, p. 313; E.
Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin,”
_Zeitschrift für Ethnologie_, xv. (1883) p. 84.

_ 905 Panjab Notes and Queries_, ii. p. 205, § 1092.

906 G. Gibbs, “Notes on the Tinneh or Chepewyan Indians of British and
Russian America,” in _Annual Report of the Smithsonian Institution_,
1866, p. 305; W. Dall, _Alaska and its Resources_, p. 202. The
reason alleged by the Indians is that if the girls’ nails were cut
sooner the girls would be lazy and unable to embroider in porcupine
quill-work. But this is probably a late invention like the reasons
assigned in Europe for the similar custom, of which the commonest is
that the child would become a thief if its nails were cut.

907 J. Roscoe, “Further Notes on the Manners and Customs of the
Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902)
p. 30.

908 Lieut. Herold, “Religiöse Anschauungen und Gebräuche der deutschen
Ewe-Neger,” _Mittheilungen aus den Deutschen Schutzgebieten_, v. 148
_sq._

909 S. J. Curtiss, _Primitive Semitic Religion To-day_ (Chicago, etc.,
1902), p.153.

910 A. C. Kruyt, “Het koppensnellen der Toradja’s,” _Verslagen en
Mededeelingen der konink. Akademie van Wetenschapen_, Afdeeling
Letterkunde, iv. Reeks, iii. 198 n2 (Amsterdam, 1899).

911 R. Römer, “Bijdrage tot de Geneeskunst der Karo-Batak’s,”
_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, i. (1908) p.
216.

912 O. Knoop, _Volkssagen, Erzählungen, etc., aus dem östlichen
Hinterpommern_ (Posen, 1885), p. 157, § 23.

913 J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 209, § 57.

M163 Solemn ceremonies observed at hair-cutting.

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