Bourke, 425, 421. For further examples, see Ploss, ii. _Kind_, 221;
Black, 39; Tylor, ii. _Prim. Cul._, 364. In reference to the case,
cited from Bastian by Dr. Tylor, of the ceremony in Malabar for
expelling a demon by flogging the patient to a tree, nailing him there
by the hair, and then cutting him loose, it may be interesting to
mention that, at a recent meeting of the Folklore Society, a nail with
hair still attached was exhibited from Ceylon; and it was stated by
the exhibitor that the usual practice was to _tear_ the patient loose.
[146.1]
Bourke, 413. A similar prescription used by the Transylvanian Saxons.
Von Wlislocki, _Siebenb. Sachs._, 86.
[146.2]
Pliny, _Nat. Hist._, xxviii. 23.
[146.3]
ii. Witzschel, 273.
[147.1]
Marcellus, xxxiii. 26. I have thought it needless to discuss the rite
at length, as it is well known. In England, the tree usually chosen is
an ash. The best account of the rite that I know is given by Gaidoz,
_Vieux Rite_, 15. See also White, _Nat. Hist. Selborne_, letter
xxviii. to Daines Barrington; Kuhn und Schwartz, 443; _County
Folklore, Suffolk_, 26; Ploss, ii. _Kind_, 221; ii. Brand, 590. It is
also in use for sick sheep. Grimm, _Teut. Myth._, 1816.
[148.1]
A. F. Dörfler, in iii. _Am Urquell_, 269; Von Wlislocki, _Volksgl.
Mag._, 140.
[148.2]
A. F. Dörfler, in iii. _Am Urquell_, 269. A parallel remedy is
prescribed to _heal_ a _man_ of impotence. Von Wlislocki, _Volksgl.
Mag._, 140. The strength of the dead man is here probably intended to
pass into the living.
[148.3]
Von Wlislocki, _Siebenb. Sachs._, 85, 97.
[149.1]
Von Wlislocki, in iii. _Am Urquell_, 11.
[149.2]
R. Scot, 222. Scot suggests, in one of his sarcastic asides, that
Saint Mary “perhaps hath the curing thereof by patent.”
[150.1]
Von Wlislocki, in iii. _Am Urquell_, 11.
[150.2]
iii. _Am Urquell_, 197; i., 19; ii., 27; Töppen, 45; Strack, 25; ii.
Witzschel, 283; Grimm, _Teut. Myth._, 1802. In Alabama, the splinters
are buried at the foot of the tree. v. _Journ. Am. F.L._, 21.
[151.1]
ii. _Bull. de F.L._, 8.
[151.2]
Aubrey, _Miscellanies_, 138. Compare the direction in Maine, New
England, to cure a wart by crossing it with a knife until the blood
comes, and then cross the bark of an apple-tree with the bloody knife.
v. _Journ. Am. F.L._, 320.
[151.3]
Black, 39. He notes a further modern degradation of the rite in
Scotland, where it was not thought necessary even to touch the tooth
with the nail. Compare the practice with regard to warts. Northall,
139.
[151.4]
Kuhn, _Märkische Sagen_, 384.
[151.5]
ii. _Bull. de F.L._, 7; Harou, 32.
[151.6]
Grimm, _Teut. Myth._, 1802.
[152.1]
Von Wlislocki, _Siebenb. Sachs._, 107.
[152.2]
H. Volksmann, in iv. _Am Urquell_, 278.
[152.3]
Prof. Haddon, in iv. _Folklore_, 351, 356; L. L. Duncan, in v.
_ibid._, 199.
[153.1]
i. _N. Ind. N. and Q._, 70; iv., 78.
[153.2]
Krauss, _Sitte und Brauch_, 547.
[153.3]
J. G. Owens, in iv. _Journ. Am. F.L._, 124.
[154.1]
Strack, 88.
[154.2]
Leland, _Etr. Rom._, 287.
[154.3]
Marcellus, ix. 106; xxvi. 129; xxxvi. 28; xvi. 88. Plenty of such
prescriptions are to be found in Marcellus. Prescriptions like the
first are common in folk-medicine, and have been gravely prescribed by
physicians of repute. The earliest example is found in Herod. ii. 111,
prescribed by an oracle.
[155.1]
Liebrecht, _Gerv. Tilb._, 245, quoting Thiers; Black, 35; Marcellus,
xii. 24.
[156.1]
Bourke, 412, _et seqq._; Strack, 88; Sauvé, 271; Pettigrew, 75, 76;
Ploss, ii. _Kind_, 221; Liebrecht, in _Gerv. Tilb._, 242, 243, quoting
Thiers; De Gubernatis, _Trad. Pop._, 27; Zanetti, 59, 63; i. Laisnel,
155; Von Wlislocki, _Siebenb. Sachs._, 86, 91, 95; iv. _Am Urquell_,
141; i. _F.L. Record_, 49; x. _Archivio_, 411 (cf. Zanetti, 58; iii.
_Am Urquell_, 247); Finamore, _Trad. Pop. Abruz._, 160; Zingerle,
_Sagen_, 470; Ostermann, 439; Pluquet, 43; ix. _Rev. Trad. Pop._, 708.
[156.2]
Grimm, _Teut. Myth._, 1813; Von Wlislocki, in iv. _Am Urquell_, 70;
iii., 11; _Siebenb. Sachs._, 67, 86, 201; _Volksgl. Mag._, 140;
Krauss, _Sitte und Brauch_, 534. The German settlers in the Land
beyond the Forest forbid a child’s bath-water to be thrown out of
doors at night; nor may it be thrown where it may be trodden on, else
the child will lose its sleep, or, as some say, die. Nor must it have
been boiled, else the child will get pimples. Hillner, 51, 52. Why
must water that has been used for bathing the feet, in the west of
Ireland, be put outside the door at night “for fear of the fairies”?
Prof. Haddon, in iv. _Folklore_, 351. Apparently the fairies here are
the house-spirits. Might they otherwise tumble in? Is the water to be
thrown away or put outside in the tub?
[156.3]
Von Wlislocki, _Volksleb. Mag._, 138.
[157.1]
Kuhn und Schwartz, 443.
[157.2]
Von Wlislocki, _Volksdicht._, 152.
[157.3]
Black, 37, quoting Salmuth.
[157.4]
A. Baumgart, in iv. _Zeits. des Vereins_, 85.
[158.1]
Töppen, 44.
[158.2]
Hillner, 26, note, quoting J. W. Wolf, _Beiträge_.
[158.3]
Ostermann, 469.
[159.1]
Von Wlislocki, _Siebenb. Sachs._, 95.
[159.2]
B. W. Schiffer, in iv. _Am Urquell_, 170, 171.
[159.3]
Finamore, _Trad. Pop. Abr._, 78; De Gubernatis, _Trad. Pop._, 24.
[159.4]
Schiffer, in iv. _Am Urquell_, 272.
[160.1]
Zanetti, 96, 97.
[160.2]
Prof. Haddon, in iv. _Folklore_, 351.
[160.3]
Liebrecht, in _Gerv. Tilb._, 243, 244, quoting Thiers.
[160.4]
ii. Brand, 598, note, quoting Lupton, _Second Book of Notable Things_
(1660).
[160.5]
Von Wlislocki, _Siebenb. Sachs._, 96.
[161.1]
ii. Witzschel, 289.
[161.2]
xxx. _Sacred Bks._, 270.
[161.3]
Northall, 137, quoting the _Norfolk Garland_.
[161.4]
Schiffer, in iv. _Am Urquell_, 273.
[162.1]
Liebrecht, in _Gerv. Tilb._, 236, 237, 244.
[163.1]
_Berliner Tageblatt_, 18th Sept. 1892, quoted on the cover of iv. _Am
Urquell_, No. 12. For similar prescriptions, chiefly German, see
Strack, 34, 84. Pettigrew, 80, quotes Sir Thomas Browne, but omits the
reference.
[164.1]
This is a mere suggestion, of the value of which I am doubtful.
Tertullian, retorting against the heathen the charge of blood, speaks
of the drinking for epilepsy of the fresh blood of criminals killed in
the arena at gladiatorial shows. _Apol._, ix. Perhaps, therefore,
belief in the power of the blood of criminals, _as such_, may go back
to an earlier date.
[165.1]
Von Wlislocki, _Siebenb. Sachs._, 201.
[165.2]
Schiffer, in iii. _Am Urquell_, 200; Töppen, 102. In Transylvania, by
a complementary belief akin to those discussed in the next paragraph,
to lay a flower on the dead causes the stalk whence it has been
plucked to wither. iv. _Am Urquell_, 52.
[165.3]
Rev. C. J. Branch, in _Contemp. Rev._, Oct. 1875, 761.
[165.4]
Finamore, _Trad. Pop. Abr._, 201, 85, 135.
[165.5]
Baumgart, in iv. _Zeits. des Vereins_, 83.
[166.1]
Thorpe, iii. _N. Myth._, 329, quoting Wolf, _Wodana_; E. Polain, in
ii. _Bull. de F.L._, 7.
[166.2]
Töppen, 98; Strack, 34, quoting Frischbier, who also notes the remedy
as in use for tetters and moles.
[166.3]
Liebrecht, in _Gerv. Tilb._, 236, 237, 241, 244, 245, quoting Thiers.
One is reminded of the Irish phrase meaning that a man is dead: He
hasn’t got the toothache. A similar prescription for toothache in the
old collection from the Mark of Brandenburg, iii. _Am Urquell_, 197.
And see _antè_, p. 148.***
[166.4]
Emma Altmann, in iv. _Zeits. f. Volksk._, 270; Grimm, _Teut. Myth._,
1822, 1800.
[167.1]
Dr. Krauss, in iii. _Am Urquell_, 303.
[167.2]
iv. Kobert, 193.
[167.3]
Prof. Rhys, in iii. _Folklore_, 82.
[167.4]
F. J. Bigger, in iii. _Proc. Belfast Nat. Field Club_, 3rd ser.
(1892-3), 545.
[167.5]
G. W. Wood, in v. _Folklore_, 232.
[168.1]
Dyer, 171. His authority is not given.
[168.2]
Grimm, _Teut. Myth._, 1819.
[168.3]
Krauss, _Sitte und Brauch_, 545.
[168.4]
Karl Knauthe, in v. _Am Urquell_, 34.
[168.5]
N. C. Hoke, in v. _Journ. Am. F.L._, 114.
[168.6]
Von Wlislocki, _Siebenb. Sachs._, 95.
[168.7]
iii. _Am Urquell_, 247; Mrs. Latham, in i. _F.L. Record_, 49.
[169.1]
Prof. Haddon, in iv. _Folklore_, 355. Analogous prescriptions are
given from various sources, Black, 43. See also Grimm, _Teut. Myth._,
1809.
[169.2]
Spiess, _Obererz._, 27.
[169.3]
Thorpe, iii. _N. Myth._, 328, quoting Wolf.
[169.4]
Schiffer, in iii. _Am Urquell_, 200.
[170.1]
Mrs. Latham, in i. _F.L. Record_, 43.
[170.2]
_Suffolk County F.L._, 25, 132.
[170.3]
Mary H. Skeel, in iv. _Journ. Am. F.L._, 165.
[170.4]
Kohlrusch, 340.
[170.5]
Zingerle, _Sitten_, 103.
[170.6]
T. Nencini, in i. _Rivista_, 887.
[170.7]
iv. Kobert, 208.
[171.1]
Schiffer, in iv. _Am Urquell_, 170.
[171.2]
Dr. A. F. Chamberlain, in iv. _Am Urquell_, 65, quoting Boas.
[172.1]
Codrington, 310, 205.
[172.2]
vi. _Rev. Trad. Pop._, 185, quoting Conte d’Hérisson, _Le Prince
Imperial_.
[172.3]
Finamore, _Trad. Pop. Abr._, 182.
[172.4]
S. Raccuglia, in i. _Rivista_, 727.
[172.5]
Miss Gordon-Cumming, in _Nineteenth Century_, June 1887, 917.
[173.1]
Harou, 17.
[173.2]
H. G. Prendergast, in i. _N. Ind. N. and Q._, 104.
CHAPTER XI NOTES
[176.1]
_Transactions of the Liverpool Welsh National Society_, 8th session
(1892-3), 93.
[177.1]
iv. _Folklore_, 55. Sikes, 351 _et seqq._, mentions several other
Welsh examples; but they present no special features.
[178.1]
See a number of examples referred to in Gomme, _Ethn._, 83 _et seqq._
Also the case of Saint Oswald’s Well, referred to, _antè_, p. 22.***
[178.2]
_Athenæum_, 1st April 1893, 415.
[178.3]
_Proc. Roy. Ir. Acad._ (1892), 818.
[179.1]
W. Gray, in iv. _Proc. Belfast Nat. Field Club_, 2d ser., 94.
[179.2]
Gomme, _Ethn._, 91 _et seqq._ See also vi. _N. and Q._, 8th ser., 113.
[179.3]
iv. _N. and Q._, 8th ser., 246.
[179.4]
Prof. Rhys, in iii. _Folklore_, 75. Mr. Moore is quoted as giving a
slightly different version of the ritual. I think his version probably
describes a more recent and degraded form of the ceremony. In any
case, the rag had to be wetted with water from the well. Other Manx
wells are discussed by Mr. Moore in an article on “Water and
Well-worship in Man,” v. _Folklore_, 212. See particularly pp. 217,
219, 222, 224, 226.***
[180.1]
x. _Proc. Soc. Ant. Scot._, 606.
[180.2]
iii. _Folklore_, 69.
[181.1]
ii. Brand, 269 note, 268 note, 270 note, quoting xviii. _Statistical
Account of Scotland_, 630, Macaulay, _Hist. St. Kilda_, 95, and
Martin, _Western Islands_, 140. A similar account is given of a well
in the island of Islay.
[181.2]
xxvi. _Antiquary_, 30.
[181.3]
iii. _Folklore_, 67.
[182.1]
Miss Godden, in iv. _Folklore_, 399; Sir Arthur Mitchell, in vi.
_Proc. Soc. Ant. Scot._, 253.
[183.1]
Bartsch, ii. _Sagen_, 104.
[184.1]
_Wallonia_, No. 3, 1893.
[184.2]
E. Monseur, in i. _Bull. de F.L._, 250, citing Van Bastelaer.
[184.3]
Sébillot, _Coutumes_, 96. According to M. Certeux, the pins are to be
thrown through a hole in the window into the chapel. ix. _Rev. Trad.
Pop._, 288.
[185.1]
Sébillot, _Coutumes_, 97, quoting Fouquet, _Légendes du Morbihan_.
As to St. Guirec’s shrine, see also ii. _Arch. Camb._, 5th ser., 175.
[185.2]
E. Monseur, in i. _Bull. de F.L._, 250, citing Van Bastelaer.
[186.1]
G. Le Calvez, in vii. _Rev. Trad. Pop._, 92.
[186.2]
Gaidoz, in vi. _Rev. de l’Hist. des Rel._, 10, 12. See also iv. _N.
and Q._, 8th ser., 186.
[187.1]
Volkov, in viii. _Rev. Trad. Pop._, 448.
[187.2]
Gaidoz, _Vieux Rite_, 29, quoting Clos, _Mémoires de la Soc. des
Antiquaires de France_. The same is done at the well of Saint Gobrien
at Camors. ix. _Rev. Trad. Pop._, 490.
[187.3]
Gaidoz, _Vieux Rite_, 41, quoting _Mémoires de la Soc. Archéologique
de Bordeaux_.
[187.4]
i. Bartsch, 418.
[188.1]
Liebrecht, _Gerv. Tilb._, 244, quoting Thiers, _Traité des
Superstitions_. See also Scot, 165, quoting Martin of Arles.
[188.2]
G. Amalfi, in i. _Rivista_, 294.
[188.3]
Finamore, _Trad. Pop. Abr._, 147.
[188.4]
Preller, i. _Röm. Myth._, 258.
[189.1]
Gaidoz, in vii. _Rev. de l’Hist. des Rel._, 9.
[189.2]
Grabowsky, in _Globus_ lxvii. No. 1. I am indebted to M. Schmeltz for
this reference.
[189.3]
Rodd, 165, 176.
[190.1]
i. _Bull. F.L._, 228, citing the Ἐφημερὶς
ἀρχαιολογική.
[190.2]
Aristophanes, _Plut._, 840, 937. Initiates at the Mysteries, explains
the scholiast on the former passage, consecrated at some shrine the
garments they had worn during the ceremony. And see Anrich, 211.
[190.3]
Lucan, _Phars._, i. 135; Vergil, _Æn._, xii. 766. Bötticher, 62, _et
seqq._, mentions other instances, and in his illustrations gives
several figures showing the custom.
[191.1]
Georgeakis, 348, 349.
[191.2]
Andree, i. _Ethnog. Par._, 29.
[191.3]
vii. _Rev. Trad. Pop._, 56, citing Boijdowsky, _Kievskaïa Starina_.
[192.1]
Von Wlislocki, _Volksgl. Mag._, 22, 70.
[192.2]
H. H. Wilson, ii. _Works_, 169.
[193.1]
Andree, i. _Ethnog. Par._, 50, 61; Burton, _Sindh_, 177; i. _N. Ind.
N. and Q._, 39, 88, 174; Dalpatrám Dayá, 19, 20; i. Hanway, 260;
Yule, i. _Marco Polo_, 128; i. Ouseley, 313, 369, _et seqq._, ii. 83;
iii. 532. The Turks tear off strips of their robes and tie them to the
railing surrounding a saint’s tomb. Featherman, _Turanians_, 398.
[193.2]
Robertson Smith, _Rel. Sem._, 170; Andree, i. _Ethnog. Par._, 60, 34.
[193.3]
Rodd, 167, quoting Kamporoglou, _Hist. Ath._
[194.1]
Andree, i. _Ethnog. Par._, 52.
[194.2]
Cooper, 275.
[195.1]
i. _N. Ind. N. and Q._, 76, quoting Moorcroft and Trebeck, _Trav. in
the Himalayas_.
[195.2]
Lewin, 232.
[195.3]
Georgi, 25, 156.
[195.4]
ii. Erman, 409.
[196.1]
vii. _Mélusine_, 135.
[196.2]
Andree, i. _Ethnog. Par._, 61.
[196.3]
i. Schuyler, 138; ii. 113.
[196.4]
A. H. Savage Landor, in _Fortnightly Rev._, Aug. 1894, 186.
[196.5]
H. S. Sanderson, in xxiv. _Journ. Anthr. Inst._, 311.
[197.1]
Campbell, i. _Circular Notes_, 350.
[197.2]
vi. _Mélusine_, 154, 155, quoting the _Temps_. I have referred to
these performances by women in an earlier chapter, and compared them
with a similar practice in Glamorganshire. Perhaps I may be allowed to
refer to the case of St. Oswald’s Well at Oswestry, where the wish is
to be obtained by flinging on a certain stone the remainder of the
water in one’s hand after drinking. It must be done at midnight.
Burne, 428. The Japanese practice is also referred to by Chamberlain,
xxii. _Journ. Anthr. Inst._, 357. Compare with the rite at Penvenan,
_suprà_, p. 186.***
[197.3]
xxii. _Journ. Anthr. Inst._, 359. See also 356. “In some of the
Louisiade group there are certain very large well-known trees under
which” the natives “have their feasts. These trees appear to be
credited with possessing souls, as a portion of the feast is set aside
for them, and bones, both pigs’ and human, are everywhere deeply
imbedded in their branches.” _Report of Special Commission for_ 1887
_on British New Guinea_, quoted in iii. _Arch. Rev._, 416. This
custom, though not precisely the one now under discussion, is closely
related.
[198.1]
Andree, i. _Ethnog. Par._, 61, 60; vii. _Internat. Archiv._, 145.
Crooke, 105, describing several rag-shrines in India, notes that they
are generally called “Our Lady of Tatters.” One in Berár is called
“The Lord of Tatters.”
[198.2]
Andree, i. _Ethnog. Par._, 60.
[199.1]
Mungo Park, 38.
[199.2]
Gaidoz, in vii. _Rev. de l’hist. des Rel._, 7, quoting Charles de
Rouvre, _Bull. de la Soc. de Géog._, Oct. 1880. M. Schmeltz has
figured in vii. _Internat. Archiv_, 144, two specimens of the
_n’doké_ from the Congo and the Cameroon now in the National Museum
of Ethnography at Leiden. They are stuck with pins and pieces of iron.
Another from West Africa covered with nails may be seen in the British
Museum. See also Herbert Ward, in xxiv. _Journ. Anthr. Inst._, 288.
[200.1]
i. Binger, 212. See also Mungo Park, 250.
[200.2]
Darwin, _Journ._, 68.
[203.1]
ii. Brand, 268 note, quoting _Statistical Account_.
[204.1]
xxvii. _Antiquary_, 169. Heron (_Journey through the Western Counties
of Scotland_, 282) gives a less complete account of the practices at
Strathfillan. In his time (1792) the offerings consisted of clothes,
or a small bunch of heath. He asserts, I know not on what authority,
that “more precious offerings used once to be brought. But these being
never left long in the unmolested possession of the saint, it has
become customary to make him presents which may afford no temptation
to theft.”
[204.2]
At a sacred cave in Kumaon is a pool where the worshipper must bathe
with his clothes on, and then leave them for the priest. iii. _N. Ind.
N. and Q._, 147. An instance is recorded of a spring in Italy where it
was believed that a child bathed before its seventh year would be
healed of all diseases. The parents left the child’s clothes to be
distributed among the poor. A bishop, however, positively put an end
to the superstition; and the spring has since been called “Acqua
Scommunicata.” Ramage, 274. This bishop was perhaps eccentric. The
bishop of Girgenti does not seem to have prohibited the practice, at
the church of San Calogero in that city, of bringing children,
stripping them naked in pursuance of a vow, and leaving their best
clothes hung on a stick before the altar. i. _Rivista_, 790.
[205.1]
Gen. xxxi. 44.
[206.1]
Livingstone, _Zambesi_, 229.
[206.2]
Darwin, _Journ._, 46.
[206.3]
Josh. vii. 25; 2 Sam. xviii. 17.
[207.1]
Andree, i. _Ethnog. Par._, 46, 47, 49, 50, 55, quoting various
writers; De Gubernatis, i. _Myth. Plantes_, 160 note, citing
Mantegazza; Finamore, _Trad. Pop. Abr._, 100; v. _Am Urquell_, 235;
Georgeakis, 323; i. _Rep. Bur. Ethn._, 132; xiii. _Archivio_, 260; Le
Braz, 230, 307; Thomas, _Prob. Ohio Mounds_, 12, citing Smith’s
_History of Wisconsin_; Featherman, _Chiapo-Mar._, 495.
[207.2]
Hahn, _Tsuni_-ǁ_goam_, 45, 46, 47, 52, 56, 69, quoting various
writers.
[207.3]
i. _N. Ind. N. and Q._, 40; Dalpatrám Dayá, 19, 20.
[209.1]
Andree, i. _Ethnog. Par._, 46, 49, 55. Cf. with the Dyak custom that
of the Esthonians on the island of Oesel. _Ibid._, 47. As to the
Peruvian rite, i. Garcilasso, 131. Compare with it a Malabar custom of
taking a shred from the clothes and presenting it to the new moon when
first seen. i. _N. Ind. N. and Q._, 88.
[209.2]
_Proc. Roy. Ir. Acad._ (1892), 819.
[209.3]
_Athenæum_, 1st April 1893, 415.
[209.4]
Casalis, 287. A parallel practice would seem to be that of putting mud
in a niche above the well at the Chapel of the Seven Saints, Plédran,
Côtes-du-Nord--not on the child--to cure the mumps. Dr. Aubry, in
vii. _Rev. Trad. Pop._, 599.
[210.1]
W. A. Craigie, in iv. _Folklore_, 223, quoting the _Landnámabók_.
Cf. the custom in the Louisiade Islands cited _antè_, p. 197, note,
and several African customs also cited above.***
[211.1]
i. _Bull. F.L._, 250.
[212.1]
vi. _Mélusine_, 155.
[213.1]
It is fair to M. Monseur to say that he recognises expressly (_loc.
cit._) the priority of trees as objects of worship, in point of time,
to fetishes of wood; and M. Gaidoz, of course, would admit the same.
But I do not think this affects my criticism. Elsewhere the former
refers to two cases, which by no means stand alone, as instances of
maltreated divinities. The remedy prescribed for toothache at Warnaut
and Bioulx, in the province of Namur, is to bite, as noted in the last
chapter, one of the crosses placed on the wayside in memory of persons
who have died violent deaths in the neighbourhood. And at Herve, a
girl who desires to be married goes to pray at Saint Joseph’s Chapel.
She must bite the iron trellis-work around the saint’s statue--of
course, because she cannot get at the saint himself. ii. _Bull. F.L._,
7, 56. It seems to me, however, that the object is, in both cases, to
bring the sufferer or suppliant into union with the deceased or with
the saint. So, to cure the fever, we find among the French
superstitions of the seventeenth century the prescription to bind the
patient for a while with a cord, or fasten him with wood or straw to a
certain tree; and it was the opinion of some that it must be done
early in the morning, that the patient must be fasting and must bite
the bark of the tree before being released. Liebrecht, in _Gerv.
Tilb._, 238, quoting Thiers. In Transylvania, one who suffers from
toothache bites the bell-rope while the church-bells are ringing,
saying:--
“The free masses are sung,
The bells have rung,
The Gospel is read,
The worm in my teeth shall be dead.”
Von Wlislocki, _Siebenb. Sachs._, 106. This is neither Transplantation
nor the ill-using of a god.
[216.1]
Pausanias, ii. 11. A representation of the dedicated lock was
sometimes carved in stone upon a tablet and presented to the shrine.
In the Mausoleum Room of the British Museum is a marble slab found in
Thessaly, whereon are carved two tresses offered to Poseidon. I am
indebted to Mr. W. H. D. Rouse for drawing my attention to this.
[217.1]
As to the dedication of hair, see Bötticher, 92 _et seqq._, to which
I am indebted for most of the above illustrations.
[217.2]
Wilken, _Haaropfer_, 39, 40, 56; Robertson Smith, _Rel. Sem._, 305.
[217.3]
Andree, i. _Ethnog. Par._, 150.
[217.4]
Zingerle, _Sagen_, 470.
[218.1]
Knoop, _Sagen aus Posen_, 182. According to another story, this
wonderful hair was the gift of a noble lady as the most beautiful
thing she had.
[218.2]
Gaidoz, in vii. _Mélusine_, 84, quoting M. Auricoste de Lazarque, an
eye-witness.
[219.1]
i. De Nino, 49.
[219.2]
Scot, 165 (l. xi., c. 15).
[219.3]
Pettigrew, 40.
[219.4]
Von Wlislocki, _Volksgl. Mag._, 22.
[219.5]
Garnett, i. _Wom._, 73.
[220.1]
i. Ainsworth, 260.
[220.2]
De Gubernatis, i. _Myth. Plantes_, 160 note.
[220.3]
Crooke, 231, quoting Col. Tod’s _Annals_.
[220.4]
Wilken, _Haaropfer_, 55, citing Sir Monier Williams, _Religious Life
and Thought in India_, 375.
[220.5]
Featherman, _Turanians_, 269.
[220.6]
Ellis, _Tour_, 325.
[221.1]
i. Macdonald, 109, 111.
[221.2]
Featherman, _Nigr._, 162.
[221.3]
i. _Rep. Bur. Ethn._, 159.
[221.4]
Andree, i. _Ethnog. Par._, 151, 152; i. _Rep. Bur. Ethn._, _passim_.
[222.1]
Browning, _Artemis Prologizes_.
[224.1]
Ploss, i. _Kind_, 15, citing Mörenhout.
[224.2]
ii. Bartsch, 45; ii. Witzschel, 249.
[224.3]
Scot, 165, quoting, apparently, Martin of Arles. Compare the Bosnian
customs, mentioned _suprà_, vol. i. p. 152.
[224.4]
Dr. Paul Aubry, in vii. _Rev. Trad. Pop._, 599.
[224.5]
Liebrecht, in _Gerv. Tilb._, 240, quoting Thiers.
[224.6]
v. _Journ. Am. F.L._, 108, 242; ix. _Rep. Bur. Ethn._, 572.
[225.1]
ii. _Zeits. des Vereins_, 168. See the monkish MS. of the miracles of
Simon de Montfort, printed by the Camden Soc., _passim._
[225.2]
C. A. White, in vii. _N. and Q._, 8th ser., 6, quoting a book the
authorship and bibliography of which are still to seek.
[225.3]
Grimm, _Teut. Myth._, 1757. A votive offering still not uncommon is a
candle of the size or weight of the person who, or on whose behalf,
the vow is made. See for example i. _Rivista_, 790.
[225.4]
B. H. Chamberlain, in xxii. _Journ. Anthr. Inst._, 364.
[226.1]
i. Doolittle, 115.
[226.2]
Capt. Bourke, in ix. _Rep. Bur. Ethn._, 556, quoting several
authorities.
[226.3]
_Ibid._, 572. Saint Francis’ is not the only image thus made useful.
See v. _Journ. Am. F.L._, 242; vii. 135.
[226.4]
Pineau, 508. In Brittany, bread rubbed on the statue of Saint Gildas
is given to cattle and horses, and even eaten by human beings as a
preventive against the bites of mad dogs. Le Calvez, in vii. _Rev.
Trad. Pop._, 93.
[226.5]
Casalis, 267.
[227.1]
Von Wlislocki, _Volksgl. Mag._, 22.
[227.2]
_Journal of Thomas Dineley_, in i. _Journ. Kilk. Arch. Soc._, N.S.,
180.
[227.3]
Miss Godden, in iv. _Folklore_, 502, quoting Dr. Reeves. In Iceland, a
preventive of sea-sickness is a sod from the churchyard worn in the
shoe. ii. Powell and Magnússon, 644; ii. Lehmann-Filhés, 252; both
from Arnason.
[227.4]
v. _Rep. Bur. Ethn._, 426; ix. 473; ii. _Folklore_, 442. Compare the
Apache use of hoddentin, the pollen of the tule-rush. ix. _Rep. Bur.
Ethn._, 500, _et seqq._ Compare also the consecration of the Hindu
votaries of Devi, by the smearing of their foreheads with a portion of
the red powder which has marked an earthenware pitcher containing
water and other things infused, by means of _mantrás_, with the
spirit of the goddess. iv, _N. Ind. N. and Q._, 19.
[228.1]
This intention, however, is by no means universal. Some instances to
the contrary have already been given. I may add to them that in
Belgium, in spite of certain examples like that of Saint Etto’s Cross,
it seems to be believed that a nail found, _especially in a tree_,
brings good luck. i. _Bull. de F.L._, 250. In such a case there can be
no transfer of disease.
[229.1]
Kolbe, 163.
[230.1]
My authority for this statement is a paper read by Professor
Kovalevsky at the British Association meeting at Oxford, August 1894,
and not yet printed.
[230.2]
G. Ferraro, in xiii. _Archivio_, 3.
[231.1]
ii. _F.L. Journ._, 349.
[231.2]
Addy, 115.
CHAPTER XII NOTES
[239.1]
On the blood-covenant, the three chief authorities are Robertson
Smith, _Kinship_; and _Rel. Sem._; Trumbull; and Strack. Prof.
Robertson Smith and Dr. Trumbull, approaching the subject from
different points of view, arrived at similar conclusions independently
and simultaneously. I have a long list of examples not mentioned by
these writers; but I forbear to load the page with them, as they add
nothing to the ample proofs of the meaning, and but little to those of
the wide distribution, of the rite. By far the most exhaustive
examination of totemism is that of Mr. Frazer in his book on the
subject, an expansion of his article in the _Encyclopædia
Britannica_.
[241.1]
Stoll, 47; iii. Bancroft, 486, citing Carta; Trumbull, 90, citing
various authorities. Similarly, De Acosta describes the practice when
at a funeral human beings were sacrificed to the dead to be their
slaves in the other world; the victim’s blood was smeared on the
corpse’s face from ear to ear. De Acosta, 314. A writer of the last
century describes the Nogats of the Bouraits and other peoples of
Eastern Siberia as _idoles en peinture_, representing the contour of a
naked human figure, six to eight inches long, painted with the heart’s
blood of the victims, or with some other red material. Georgi, 150.
[241.2]
Tibullus, i. _Eleg._, vi. 45.
[242.1]
i. _Heimskringla_, 165.
[242.2]
i. Risley, 504, 535, and other places. The daubing of the wooden
casing of the well with red lead is one of the village ceremonies at
the Sarhúl festival. iii. _N. Ind. N. and Q._, 180, quoting L. R.
Forbes’ Report.
[243.1]
J. B. Andrews, in ix. _Rev. Trad. Pop._, 115.
[243.2]
P. Sébillot, in ix. _Rev. Trad. Pop._, 170.
[244.1]
Arnason, i. _Sagen_, 192. Feilberg, in iii. _Am Urquell_, 5, quotes it
as menstrual blood. Very likely this is correct; but the German
version, to which alone I have access, does not specify it.
[244.2]
Von Wlislocki, _Volksgl. Zig._, 110, 123, 124; Schiffer, in iii. _Am
Urquell_, 200, citing Rulikowski; viii. _Rev. Trad. Pop._, 487.
[244.3]
Strack, 51, quoting Mannhardt.
[244.4]
Grimm, _Teut. Myth._, 1833 (a Swedish prescription from Hülphers,
given in English by Thorpe, ii. _N. Myth._, 113). Several modern
English cases given by Henderson, 181.
[245.1]
Von Wlislocki, in iii. _Am Urquell_, 64.
[245.2]
Featherman, _Aoneo-Mar._, 60.
[245.3]
Featherman, _Chiapo-Mar._, 355.
[245.4]
Powell, 92. Cf. the Australian custom. ii. Curr, 52.
[245.5]
H. Vos, in iii. _Internat. Arch._, 72.
[245.6]
i. Crantz, 193.
[245.7]
Dr. M. Pasquarelli, in i. _Rivista_, 640, citing several cases.
[246.1]
Du Chaillu, _Ashango-land_, 199, 201.
[246.2]
Von Wlislocki, in iii. _Am Urquell_, 64.
[247.1]
Arnason, i. _Sagen_, 20.
[247.2]
Mr. Paton, in letter to me dated 25th May 1894.
[250.1]
ii. Risley, 41.
[250.2]
ii. Risley, 49.
[251.1]
Featherman, _Papuo-Mel._, 333.
[251.2]
Herod. iii. 11.
[251.3]
Diodorus, xxii.
[252.1]
i. _Panjab N. and Q._, 122.
[252.2]
Markham, _Rites and Laws_, 25, 28.
[252.3]
Burton, _Wit and Wisd._, 450.
[252.4]
Von Wlislocki, _Volksdicht._, 250.
[252.5]
v. _L’Anthropologie_, 352, citing and reviewing E. C. Taintor, _Les
aborigènes du nord de Formose_.
[253.1]
Krauss, _Sitte und Brauch_, 630. The old Norsemen seem to have made
leagues by drinking together. See Morris, ii. _Heimskringla_, 105.
[253.2]
i. Casati, 217.
[253.3]
Saxo, 23; Elton’s version, xxxiii and 28; Du Chaillu, ii. _Viking
Age_, 64, quoting the saga of _Egil and Asmund_.
[253.4]
Herod. iii. 8. It may be observed, in reference to Herodotus’
identification of Alilat with Urania, that Allatu (? = Alilat) appears
to be the more correct transliteration of the name of the Babylonian
goddess of the Underworld, given by Smith (_Chald. Gen._, 230) as
Ninkigal. Jeremias, _Höllenfahrt, passim._
[254.1]
Robertson Smith, _Rel. Sem._, 297.
[255.1]
Livingstone, _Miss. Travels_, 489.
[255.2]
Kuno Meyer, in i. _Arch. Rev._, 304, translating the saga.
[255.3]
Finamore, _Trad. Pop. Abr._, 172.
[256.1]
i. Bancroft, 636, citing Father Joseph Arlegui.
[256.2]
Featherman, _Papuo-Mel._, 281.
[256.3]
Lewin, 228, 315, 322.
[256.4]
vii. _Mélusine_, 76, quoting _Annales Apostoliques_, July 1894.
[256.5]
i. Risley, lviii. ii. 16, 111.
[257.1]
Caroline Islanders, Featherman, _Oceano-Mel._, 348; La Pérouse
Islanders, _Ibid._, _Papuo-Mel._, 95.
[257.2]
i. De Nino, 51. As to the blood-rite in modern Italy, see Strack, 12;
Finamore, _Trad. Pop. Abruz._, 101.
[258.1]
Krauss, _Sitte und Brauch_, 633.
[259.1]
_Congress Report_ (1891), 249, _et seqq._ Cf. the Apache ceremony of
spitting in a hole made in the ground at concluding a peace. iii.
_Journ. Am. F.L._, 54. I add a few references here in support of the
opinion that the saliva contains the life, and the recipient’s life is
enhanced by a portion of the giver’s. The examples given subsequently
in the text are directed to the further point raised in the following
paragraph. iii. _Am Urquell_, 9, 54, 56, 58; iv. 170, 274; v. 20;
Krauss, _Sitte und Brauch_, 548; vi. _Mélusine_, 251; Blunt, 166;
Marcellus, viii. 166, 172, 191; ix. 107; xxxvi. 70; Finamore, _Trad.
Pop. Abruz._, 79, 135, 170, 191, 203; De Mensignac, 80, _et seqq._;
iv. _Zeits. des Vereins_, 84; i. _Rivista_, 222. (Cf. Zanetti, 59, 63;
Von den Steinen, 335; Hodgkinson, 227.)
[261.1]
Mrs. F. D. Bergen, in iii. _Journ. Am. F.L._, 51.
[262.1]
Persius, _Sat._ ii. 31. Lustration with spittle was also part of the
rites of purification in the Mysteries. Anrich, 211.
[262.2]
Von Wlislocki, _Siebenb. Sachs._, 144.
[262.3]
De Mensignac, 59, 61, 58; Garnett, ii. _Wom._, 475; Hillner, 21;
Kaindl, 5; Sajaktis, in iv. _Zeits. des Vereins_, 139.
[262.4]
Extracts from the Journal of Thomas Dineley, Esq., in i. _Journ. Kilk.
Arch. Soc._, N.S., 182; Prof. Haddon, in iv. _Folklore_, 361, 358; Dr.
C. R. Browne, in iii. _Proc. Roy. Ir. Ac._, 3rd Ser., 358.
[263.1]
iv. _Folklore_, 357.
[263.2]
iii. _Am Urquell_, 55.
[263.3]
Ockley, 351.
[263.4]
Mungo Park, 246; De Mensignac, 10, citing Anne Raffenel, _Nouveau
Voyage_, and Abel Houvelacque, _Les Nègres_.
[263.5]
Winwood Reade, 46.
[263.6]
Burton, i. _Gelele_, 259.
[264.1]
De Mensignac, 12, quoting Anne Raffenel. Mr. Crombie cites from
Burckhardt, a similar custom among the Bedouin. If a thief be caught
and abused by the man he has wronged, and can manage to spit on
another, the latter must defend him, even against a fellow-tribesman,
and may kill the assailant in his defence. _Congress Report_ (1891),
257.
[264.2]
De Mensignac, 22. A similar record by Peters is quoted by W. Simpson,
_Sikh Initiation_, 5.
[264.3]
Paulitschke, 246. Cf. the Pueblo story of the reason why all the Hano
can talk Hopí and none of the Hopitah can talk Hano. viii. _Rep. Bur.
Ethn._, 36. The language of some of the lower animals is acquired in
folktales elsewhere by the creature spitting into the hero’s mouth. In
Ashango-land guests are given red powder to rub themselves with. Du
Chaillu, _Ashango-land_, 341. This appears to be a modified form of
the blood-covenant.
[265.1]
Paulitschke, 206.
[265.2]
De Mensignac, 9.
[265.3]
Casalis, 306.
[265.4]
Addy, 59.
[265.5]
De Mensignac, 12, citing Réville. I have mislaid a reference to a
more direct authority. Cf. the practice in the Cordilleras mentioned
on p. 208.
[266.1]
ii. Brand, 572 note. The practice is a very familiar one. A variant
practice is to spit on the first money received in the New Year. This
is also practised in France. De Mensignac, 69.
[266.2]
Monseur, 90.
[266.3]
Lubbock, 97, citing Franklin; Addy, 94.
[266.4]
Von Wlislocki, _Siebenb. Sachs._, 159.
[266.5]
Grimm, _Teut. Myth._, 1847.
[267.1]
De Mensignac, 66.
[267.2]
Tuchmann, in vi. _Mélusine_, 231.
[267.3]
De Mensignac, 66.
[267.4]
vi. _Rep. Bur. Ethn._, 374.
[267.5]
De Mensignac, 77.
[267.6]
iii. _Am Urquell_, 55, 56.
[267.7]
De Mensignac, 54, 69.
[268.1]
Du Chaillu, _Equatorial Africa_, 430. Blowing alone appears in the
Bakalai ceremony. _Ibid._, 393. Blowing here, as in other cases, seems
a substitute for spitting.
[268.2]
ix. _Rep. Bur. Ethn._, 574, quoting Major Cornwallis Harris.
[268.3]
Anrich, 210.
[269.1]
Kane, 407. Cf. the charms for rendering dogs faithful given _ante_,
pp. 124, 127.***
[269.2]
Winwood Reade, 131.
[269.3]
iii. _Am Urquell_, 57.
[270.1]
v. _Journ. Am. F.L._, 183.
[270.2]
Scot, 219; iii. _Am Urquell_, 56; Liebrecht, in _Gerv. Tilb._ 220;
Pliny, xxviii. 7.
[270.3]
i. Binger, 194.
[270.4]
Kane, 216.
[270.5]
Theocritus, xx. Cf. vi., where the object is expressly to ward off the
Evil Eye.
[271.1]
Pliny, xxviii. 7. Cf. the Italian custom mentioned by De Mensignac,
56.
[271.2]
ii. Brand, 573 note. See _ante_, pp. 67, 132.***
[271.3]
i. _Rivista_, 618; ii. 155.
[271.4]
iii. _Am Urquell_, 57. The Girondins also spit on the wads of their
wooden shoes before flinging them out, to avoid the fourcat, a kind of
corn which grows in the fork of the great toe. De Mensignac, 54.
[271.5]
Von Wlislocki, _Siebenb. Sachs._, 110, 116.
[271.6]
iii. _Am Urquell_, 108.
[272.1]
Georgeakis, 343.
[272.2]
v. _Journ. Am. F.L._, 63.
[272.3]
Pliny, xxviii. 7; xvii. Pitrè, 243; xv. 136.
[272.4]
De Mensignac, 61.
[272.5]
Tuchmann, in vi. _Mélusine_, 86.
[273.1]
iii. _Am Urquell_, 57; De Mensignac, 54; Pliny, xxviii. 7. An
elaborate counter-spell to the Evil Eye still extant in Calabria is
detailed by Sig. A. Renda, in i. _Rivista_, 290.
[273.2]
Haddon and Browne, in ii. _Proc. Roy. Ir. Ac._, 3rd ser., 819.
[273.3]
vii. _Journ. Am. F.L._, 126.
[273.4]
Pigorini-Beri, 40; Tuchmann, in vi. _Mélusine_, 108.
[274.1]
Prof. Mikhailovskii, translated by O. Wardrop, in xxiv. _Journ. Anthr.
Inst._, 97.
[274.2]
Emil Hassler, in _Mem. Cong. Anthr._, 356.
[274.3]
S. K. Kusnezow, in viii. _Internat. Arch._, 21.
[274.4]
F. H. Wells, in v. _Rep. Austr. Ass._, 518.
[274.5]
Suetonius, _Vit. Vesp._, vii.; Tacitus, _Hist._, iv. 81.
[274.6]
Dalyell, 76, citing St. Jerome’s _Life of Saint Hilarion_.
[275.1]
ii. Doolittle, 373, 374.
[275.2]
Campbell, _Khondistan_, 112.
[275.3]
Simpson, _Sikh Initiation_, 5, quoting Wolf. Dr. Karl Piehl gives two
curious extracts from the inscription on the tomb of Pepi II., an
Egyptian monarch of the sixth dynasty, xv. _Proc. Soc. Bibl. Arch._,
250. They appear to belong to the order of thought under discussion;
but in the absence of the context it is impossible to determine their
exact meaning. Spitting is mentioned as a charm against rain in the
Obererzgebirge, Spiess, _Obererz._, 34. It is probably an extension of
the idea of spitting on a witch.
CHAPTER XIII NOTES
[280.1]
Herod., iii. 38, 99.
[280.2]
_Ibid._, i. 216; iv. 26. Father Favre identifies the Padaioi with the
Battas of Sumatra (Favre, _Wild Tribes_, 5), and Major Rennell the
Issedones with the Oigurs or Eluths, a Mongol tribe conquered in the
last century by the Chinese (G. Busk in ii. _Journ. Ethn. Soc._, N.S.,
80, citing Rennell’s _Geographical System of Herodotus_). These
identifications, however, must be regarded as doubtful.
[281.1]
Strabo, xi. 11, § 8; iv. 5, § 4.
[281.2]
Marco Polo, lxi.
[281.3]
Marco Polo, clxxvi.
[282.1]
Maundeville, xviii., xix., xxxi.
[282.2]
iii. _Mélusine_, 505, citing Friar Jean du Plan de Carpin and others;
Vos, in iii. _Internat. Archiv_, 70, citing Plan de Carpin and another
Franciscan, W. Rubruk.
[282.3]
In Asia. Certain tribes of the interior of Siam, Barbosa, 190; the
Birhors of Chutia Nágpúr (Bengal), Dalton, 158, 220; iii.
_Mélusine_, 409; the Gonds, Featherman, _Tur._, 117 note, citing
Rowney’s _Wild Tribes of India_; the Samoyeds of Siberia, iii.
_Internat. Arch._, 71.
In the East Indian Islands. Sumatra, the Battas, Favre, _Wild Tribes_,
5; viii. _Mélusine_, 410; ii. Churchill’s _Voyages_, 180; Featherman,
_Papuo-Mel._, 336 note (Marsden, however, says nothing about it, and
the most recent traveller denies it. Modigliani, _Batacchi_, 152,
181); Philippine Islands, the Montescos, Featherman, _ibid._, 499;
Floris, the Rakka, ii. _Journ. Ind. Arch._, 174 (these statements are
discredited in a note by the editor of the _Journ. Ind. Arch._, I do
not know on what ground); ii. Yule, 236, 240, citing various
authorities.
In Australia. Dawson, 67; iii. _Journ. Ethn. Soc._, 29; ii. _Journ.
Anthr. Inst._, 179; xiii. _ibid._, 135, 298; xxiv. 171, 182; iii.
_Trans. Ethn. Soc._, N.S., 248; Featherman, _Papuo-Mel._, 157, 160
note, 161; Letourneau, _L’Év. Rel._, 35, citing Taplin; ii. Curr, 18,
63, 119, 331, 341, 346, 361, 367, 404, 432, 449; iii. 21, 138, 147,
159.
In Africa. Congo tribes, iii. _Mélusine_, 433; Maniana, Winwood
Reade, 160, citing Mollien; Manyuema, Andree, _Anthropophagie_, 41,
citing Wissmann.
In South America. Various tribes in Brazil, ii. Churchill’s _Voy._,
133, 135; ii. Dobrizhoffer, 271; iii. _Mélusine_, 459; Featherman,
_Chiapo-Mar._, 332, 344, 348, 355; xxiv. _Journ. Anthr. Inst._, 248,
249, 253; of Peru, i. Garcilasso, 56; ii. 274; i. _Anthr. Rev._, 38;
Brinton, _Amer. Race_, 290; Featherman, _Chiapo-Mar._, 423; of Guiana,
Featherman, _ibid._, 221.
There is a Gipsy tradition of a supernatural race of cannibals of this
kind, where the habit may be a trait borrowed from some tribe with
which they have actually come into contact in their wanderings. Von
Wlislocki, _Volksgl. Zig._, 31.
Let me add an observation here. Among many savage nations it is not
usual to wait the convenience of the aged before dining off their
bodies. They are slain for the purpose. Relics of the custom of
putting the aged to death are still found in Europe. It is remarkable
that in Scandinavia, as witnessed by Du Chaillu, the displacement of
the old man in favour of his son takes place _at the table_. This,
though not a funeral rite, points to cannibalism of the kind discussed
in the text. Du Chaillu, i. _Midnight Sun_, 393. See also Gomme, in i.
_Folklore_, 197; vii. _Rev. Trad. Pop._, 153, 287; xii. _Archivio_,
504; i. _N. Ind. N. and Q._, 205.
[284.1]
Featherman, _Chiapo-Mar._, 31, 417. Mr. Featherman throws doubt on
this latter instance, because it “is reported by a Jesuit missionary.”
Surely this is carrying scepticism to an unwarranted length. The
report of an objective fact like this by no means stands on the same
footing as another, by apparently the same missionary, that “the
Ucayali Indians believe in a creator of the universe,” to which he
takes exception, probably with greater justice. In neither case is
there, so far as I know, any reason to suspect that the missionary is
intentionally misleading his readers.
[285.1]
iii. Bancroft, 414, citing various authorities; 297 _et seqq._,
quoting Torquemada.
[285.2]
Winwood Reade, 160; Featherman, _Nigritians_, 260, 262; Du Chaillu,
_Eq. Africa_, 84, 88.
[286.1]
Schneider, 135, apparently quoting the report of an English engineer,
not named, from _Das Ausland_, 1888.
[286.2]
Featherman, _Oceano-Mel._, 243.
[286.3]
Featherman, _Chiapo-Mar._, 355.
[286.4]
Powers, 181.
[287.1]
Wallace, 346. See also Brinton, _Amer. Race_, 267; Müller, _Amer.
Urrel._, 289; iii. _Trans. Ethn. Soc._, N.S., 158, 193.
[287.2]
i. Bancroft, 76.
[287.3]
Codrington, 221; x. _Journ. Anthr. Inst._, 285; F. Bonney, in xiii.
_ibid._, 135; A. W. Howitt, in xvi. _ibid._, 30, 35. The Koniaga
practice also perhaps has its basis in magic.
[287.4]
Featherman, _Papuo-Mel._, 74.
[288.1]
Garnett, ii. _Women_, 263.
[288.2]
Statements of Miss Garnett and the Rev. Dr. Gaster, cited iii.
_Folklore_, 154.
[288.3]
Mr. W. R. Paton in a letter to me dated 17th June 1892. As to
repetition of the Kólyva cakes, see Rodd, 126; Garnett, i. _Wom._,
99. The times of the commemorative repetition _vary_ a little in
different places. Compare with this the Sicilian custom of eating on
the second of November (the festival of All Souls) sweetmeats
impressed with images of skulls, bones, skeletons, souls in Purgatory
and the like. This is called _eating the dead_. i. _Rivista_, 239. A
similar custom at Perugia. _Ibid._, 322.
[289.1]
Plutarch, _Rom. Quest._, 65; Jevons, xci.; De Gubernatis, ii. _Myth.
Plantes_, 134; Pliny, xviii. 30.
[289.2]
ii. Laisnel de la Salle, 83.
[289.3]
ii. _Rivista_, 65.
[289.4]
Ostermann, 489, 482.
[290.1]
C. Guerrieri, in i. _Rivista_, 314. A plateful is set aside for the
dead, and afterwards eaten by one of the family.
[290.2]
Monseur, 41. My knowledge of the Welsh custom depends on the statement
of a Radnorshire woman to my brother-in-law, the Rev. W. E. T. Morgan,
Vicar of Llanigon. It perhaps requires confirmation.
[290.3]
O. Nemi, in i. _Rivista_, 959.
[290.4]
Garnett, ii. _Women_, 496.
[290.5]
Featherman, _Tur._, 205.
[290.6]
Codrington, 272.
[290.7]
Featherman, _Aram._, 621. In Barbary cooked food is distributed among
the poor on the evening of the burial. This is called the supper of
the grave. _Ibid._, 511.
[291.1]
Featherman, _Tur._, 540. To these we may perhaps add the Patagonian
custom of killing the horses of the deceased and distributing their
flesh among his relations. _Ibid._, _Chiapo-Mar._, 495.
[291.2]
Atkinson, 227; iii. _Arch. Cambr._, 4th ser., 332; _Gent. Mag. Lib._
(Manners and Cust.), 70; ii. _Cymru Fu N. and Q._, 271, 275. See also
ii. _Antigua_, 188, where “dyer bread” and “biscuit cakes” (species of
pastry) are said to have been formerly handed round at Negro funerals
on the island, enveloped in white paper and sealed with black wax.
[292.1]
iv. _Folklore_, 392.
[293.1]
iii. Pennant, 150.
[293.2]
Aubrey, _Remaines_, 23, 24.
[294.1]
Aubrey, _Remaines_, 35. Ellis reprints from Leland’s _Collectanea_ a
letter from a Mr. Bagford, dated 1st Feb. 1714-15, giving a slightly
varied account, also professedly derived from Aubrey, of the rite as
practised in Shropshire. The fee is stated as a groat. ii. Brand, 155.
[294.2]
iii. _Arch. Cambr._, N.S., 330. Traces of a similar custom are found
in Derbyshire. There no wine is drunk at a funeral until after the
party has returned from the church. Wine is then offered first to the
bearers. This order is strictly observed; and it is believed that
“every drop that you drink is a sin which the deceased has committed.
You thereby take away the dead man’s sins and bear them yourself.”
Addy, 123, 124.
[296.1]
Burton, _Sindh_, 350, 354.
[296.2]
iii. _Mélusine_, 409, quoting M. Dubois’ work as cited in the
_Annales de la Propagation de la Foi_ for 1830. Mr. Frazer cites this
case (ii. _Golden Bough_, 155) and some others from India, all of
which I believe are referable to the same origin, though he interprets
them by reference to the idea expressed in the Mosaic Scapegoat. His
attention probably had not been drawn to the parallel cases I cite
above and below.
[297.1]
Dr. M. Hoefler, in ii. _Am Urquell_, 101. In an article on the
Sin-eater in iii. _Folklore_, 150, I quoted Wilkie’s description of
the Lowland Scottish rite called Dishaloof, and expressed the opinion
that it belonged to the same order of thought as the rites now under
discussion. Though I adhere to that opinion, I have not met with any
thing which illustrates the mysterious details of the rite; and I
have, therefore, thought it well to avoid burdening these pages with
particulars that I cannot correlate. Mrs. Gomme has exhaustively
analysed a children’s game called Green Grass, apparently connected
with the Lowland rite; but the results attained do not help here. i.
_Traditional Games_, 153. See Henderson, 53.
[298.1]
Quoted in ii. Brand, 153 note.
[299.1]
Denis H. Kelly, in i. _Journ. Kilkenny Arch. Soc._, N.S., 31 note.
Smoking round the corpse was a part of the ceremony in North Wales in
the last century. Owen, _Crosses_, 56.
[299.2]
Mr. W. R. Paton, in letters to me as before, and in letter dated 25th
May 1894. Bread or money is distributed by the beadle at the gate of
the cemetery on the island of Lesbos. Georgeakis, 321. In Sardinia
grain or money is given to the poor who assist at the funeral mass. G.
Calvia, in i. _Rivista_, 953.
[299.3]
Guhl and Koner, 594.
[300.1]
Possibly this is because no fire is lighted in the house of death, as
in Calabria, where all food for this reason is provided by the
relations and friends for a whole month, i. _Rivista_, 383.
[300.2]
i. De Nino, 130; Finamore, _Trad. Pop._, 94. In country-places of
Sanseverino, when the relatives and neighbours have wept over the
body, as soon as it is taken out of the house they sit down to table,
talking the while of the virtues and defects of the dead. i.
_Rivista_, 79.
[301.1]
Töppen, 95, 103.
[302.1]
ii. Laisnel de la Salle, 81, 82.
[305.1]
Featherman, _Turanians_, 520.
[305.2]
i. Hanway, 101.
[305.3]
Batchelor, 205.
[306.1]
i. De Groot, 115, 197, 227, 229; i. Doolittle, 180.
[306.2]
ii. Doolittle, _passim_.
[306.3]
F. Grabowsky, in ii. _Internat. Archiv_, 180; iii. _Journ. Ind.
Arch._, 150.
[306.4]
Von Wlislocki, _Volksgl. Zig._, 99.
[306.5]
Sibree, 240, quoting Rev. R. T. Batchelor, in _Antananarivo Annual_.
[307.1]
Featherman, _Tur._, 108.
[307.2]
Codrington, 255, 259, 271, 284.
[307.3]
i. Macdonald, 111.
[307.4]
Featherman, _Nigr._, 375. Why the fowl should be spared if it refuse
to eat I do not quite understand. Compare, however, similar divination
in India. Crooke, 164; i. _N. Ind. N. and Q._, 33.
[307.5]
ii. _Rep. Austr. Ass._, 322.
[308.1]
Featherman, _Papuo-Mel._, 34.
[308.2]
Prof. Haddon, in xix. _Journ. Anthr. Inst._, 421.
[309.1]
F. Fawcett, in v. _Folklore_, 30.
[309.2]
Featherman, _Tur._, 506 note, quoting Fahne’s _Livland_; _ibid._, 459.
The Koraiks of Siberia also kill and eat the reindeer which have drawn
the body to the funeral pile, throwing the remains of the repast into
the fire. Georgi, 99.
[309.3]
Featherman, _Chiapo-Mar._, 461.
[309.4]
vi. _Rep. Bur. Ethn._, 614, quoting Hall.
[310.1]
Tanner, 288, 293.
[310.2]
Featherman, _Tur._, 541.
[310.3]
Featherman, _Papuo-Mel._, 399.
[310.4]
Featherman, _Tur._, 230, 244.
[310.5]
Julian Ralph, in lxxxiv. _Harper’s Mag._, 176.
[311.1]
Ellis, _Yoruba_, 159.
[311.2]
Georgi, 92.
[311.3]
Featherman, _Tur._, 265.
[311.4]
Sir J. Lubbock, in iii. _Trans. Ethn. Soc._, N.S., 318; Canon
Greenwell, in lii. _Archæologia, passim_.
[311.5]
Featherman, _Nigr._, 694.
[311.6]
Ellis, _Yoruba_, 158.
[312.1]
Marshall, 177, 185.
[313.1]
i. _Rep. Bur. Ethn._, 145, 200.
[313.2]
Featherman, _Oceano-Mel._, 406.
[313.3]
Featherman, _Nigr._, 291; Sibree, 241, quoting Guillain, _Documents
sur la partie occid. de Madagascar_; Bourke, 263, quoting Smyth,
_Aborig. of Victoria_; ii. _Rep. Austr. Ass._, 322; xxi. _Journ.
Anthr. Inst._, 484, 356, 316; Fison and Howitt, 243.
[314.1]
Codrington, 268; iii. _L’Anthropologie_, 349, citing and reviewing Van
Hoevell in the _Tijdschrift voor indische taal-land- en volkenkunde_;
Modigliani, 281, citing Rosenberg and quoting Piepers.
[314.2]
Backhouse, 105.
[314.3]
Dr. Sims in _Anthropologia_, 213; i. Bancroft, 347; i. _Rep. Bur.
Ethn._, 151.
[314.4]
Stevens, 373 note, citing _Bull. Amer. Ethnol. Soc._
[314.5]
i. Bancroft, 76.
[315.1]
A. Skrzyncki, in v. _Am Urquell_, 208.
[315.2]
F. Grabowsky, in ii. _Internat. Arch._, 199, citing several
authorities.
[315.3]
i. Bancroft, 731, 744.
[316.1]
A. W. Howitt, in xiii. _Journ. Anthr. Inst._, 190.
[316.2]
Fison and Howitt, 244. Other Australian examples may be found in i.
Curr, 89, 272; ii. 249, 476; iii. 22, 28, 65, 79, 147, 273; xxiv.
_Journ. Anthr. Inst._, 182, 185, 195.
[316.3]
xxi. _Journ. Anthr. Inst._, 482, citing a Government despatch.
[316.4]
Mouat, 327.
[316.5]
Dawson, 65, 63.
[316.6]
Kane, 243; i. _Journ. Ethn. Soc._, 249; i. Bancroft, 126; i. _Rep.
Bur. Ethn._, 145.
[317.1]
Mouat, 327; E. H. Man, in xii. _Journ. Anthr. Inst._, 86, 142, 401,
402; Prof. Owen, in ii. _Trans. Ethn. Soc._, N.S., 37; E. Palmer, in
xiii. _Journ. Anthr. Inst._, 298; Prof. Haddon, in v. _Folklore_, 320,
citing _Annals de la Propag. de la Foi_; ix. _Rep. Bur. Ethn._, 485,
citing Smyth; Dawson, 65; Featherman, _Papuo-Mel._, 157, 162; Roth,
76; Backhouse, 84; ii. _Rep. Austr. Ass._, 605; Featherman,
_Oceano-Mel._, 193. The widow of an Uraba preserved the hinder part of
his skull; but did she wear it? i. Bancroft, 783. In the same way
Speke, 500, leaves us in doubt whether the lower jaw of a chief of the
Wahuma, and the finger-bones and hair of an officer of state, were
worn by anybody. Probably the former was, as it was adorned with
beads. M. Du Chatellier gives an account of a skull of the bronze age
unearthed in Brittany, from which a considerable piece had been cut
after death on the right side. E. Cartailhac, in v. _L’Anthropologie_,
266, citing and reviewing an article by the learned Breton antiquary.
This is not quite a singular case, and probably points to the
antiquity of the practice under discussion.
[317.2]
Issedones, Herod. iv. 26. Krumen of the Grain Coast, W. Africa,
Featherman, _Nigr._, 291. Andaman Islanders, ii. _Trans. Ethn. Soc._,
N.S., 37. Dorah Papuans, Featherman, _Papuo-Mel._, 34. Islanders of
New Britain and adjacent islands, Powell, 10, 165, 251. Torres Straits
Islanders, Prof. Haddon, in xix. _Journ. Anthr. Inst._, 307, 405, 416,
421, 422, and vi. _Internat. Arch._, 153, 159, 161; _Fur. Corresp._,
April 1891, 198. Admiralty Islanders, xxi. _Journ. Anthr. Inst._, 5.
Philippine Islanders, Featherman, _Papuo-Mel._, 475. Santa Cruz
Islanders, Codrington, 264. Banks’ Islanders, _ibid._, 267. Solomon
Islanders, _ibid._, 254, 257, 262. People of Ambrym, New Hebrides,
_ibid._, 288 note. Loyalty Islanders, Turner, _Nineteen Years_, 400,
463. New Caledonians, _ibid._, 425. Maories, Featherman,
_Oceano-Mel._, 194. Gilbert Islanders, ii. _Internat. Arch._, 43.
Tahitians, Ellis, i. _Pol. Res._, 401, 406, 270, 272. Sandwich
Islanders, Ellis, iv. _ibid._, 359. Mosquito Indians, Featherman,
_Chiapo-Mar._, 154. Caribs, _ibid._, 277; Sir R. Schomburgk, in i.
_Journ. Ethn. Soc._, 276. Orinoco tribes, Featherman, _Chiapo-Mar._,
301. Vancouver Islanders, Bogg, in iii. _Mem. Anthr. Soc._, 265.
Congarees of South Carolina, i. _Rep. Bur. Ethn._, 132, citing
Schoolcraft. Iroquois, _ibid._, 169, citing Morgan.
[318.1]
Herod. iii. 24; Strabo, xvii. 11, § 5; v. Wilkinson, 389; i. De
Groot, 127; Codrington, 262, 268, 288 note; Ellis, _Yoruba_, 161.
[318.2]
i. Risley, 331; ii. 71; Dalton, in vi. _Trans. Ethn. Soc._, N.S., 37;
Featherman, _Tur._, 42, 89.
[318.3]
Wissmann, 275.
[318.4]
Julian Ralph in lxxxiv. _Harper’s Mag._, 177.
[319.1]
iii. _Internat. Arch._, 70, citing Rubruk and Plan Carpin; iii.
_Journ. Ethn. Soc._, 29; ix. _Rep. Bur. Ethn._, 485, citing Smyth,
_Aborigines of Victoria_; i. Curr, 89, 272; xxiv. _Journ. Anthr.
Inst._, 186.
[319.2]
C. J. Branch, in xxvi. _Contemp. Rev._, 761, 762. A few references
follow, but many might be added. Featherman, _Nigr._, 345, 358;
_Oceano-Mel._, 65, 306, 393; _Papuo-Mel._, 71, 157; _Chiapo-Mar._,
277; i. _Rep. Bur. Ethn._, 108; i. Macdonald, 228; Ellis, iv. _Pol.
Res._, 178; Codrington, 262; Speke, 500; vi. _Internat. Arch._, 129
note, quoting Wilson, _A Missionary Voyage_; vii. _ibid._, 228 note;
i. Doolittle, 175; Dr. J. Shortt, in vii. _Trans. Ethn. Soc._, N.S.,
244; Turner, _Nineteen Years_, 338, 400, 425, 463. “In the island of
Soa near Skye, it was customary when the head of a family died to have
a large lock of hair cut off his head and nailed fast to the
door-lintel, to keep off the fairies.” Mackenzie, 131. Was this the
true reason? A handful of earth from the grave is prescribed, among
the Negroes of South Carolina, to prevent being haunted by the spirit.
vii. _Journ. Am. F.L._, 318. And the same in Tashkend to assuage
grief. i. Schuyler, 151.
[321.1]
Deut. xiv. 1.
[321.2]
Wilken, _Haaropfer_, 19, citing _Tijdschr. v. h. Aardrijksk. Gen._,
and _Tijdschr. v. Ind. T. L. en Vk_.
[321.3]
Andree, i. _Ethn. Par._, 148; Ellis, i. _Pol. Res._, 407, 410.
[322.1]
Featherman, _Papuo-Mel._, 155, 157; i. Curr, 272; ii. 179, 203, 249,
346, 443; iii. 21, 29, 165, 549; xxiv. _Journ. Anthr. Inst._, 178,
181, 185, 187, 195.
[322.2]
Featherman, _Chiapo-Mar._, 153.
[322.3]
Von den Steinen, 507.
[322.4]
Letourneau, _L’Év. Rel._, 187, citing the _Dix-neuvième Siècle_ for
26th Dec. 1890.
[323.1]
i. _Rep. Bur. Ethn._, 190, 124, 100, 109, 112, 143, 159, 164, 183.
[323.2]
Wilken, _Haaropfer_, 19, citing Francis, _Herinneringen uit den
levensloop van een Indisch Ambtenaar_.
[323.3]
Featherman, _Aram._, 620.
[323.4]
Powers, 181. The Greeks also scratched their faces until they bled, as
a token of mourning. Robertson Smith, _Rel. Sem._, 304.
[324.1]
Andree, i. _Ethn. Par._, 150. Other instances of similar mutilation
are given by Andree.
[324.2]
Tylor, ii. _Prim. Cult._, 364. The evolution of sacrifices from gifts
upwards is treated by Dr. Tylor in the context.
[326.1]
Burton, _Sindh_, 281.
[327.1]
i. Crawfurd, 97.
[327.2]
Burton, _Sindh_, 281; Bellew, 226.
[327.3]
Dr. Daniell, in iv. _Journ. Ethn. Soc._, 19.
[327.4]
Brinton, _Lenâpe_, 54, 23.
[328.1]
Cyrus Thomas, _Ohio Mounds_, 11, 19, 22; i. _Rep. Bur. Ethn._, 127,
169, 170.
[328.2]
Turner, _Nineteen Years_, 230.
[328.3]
Featherman, _Nigr._, 694.
[328.4]
Rodd, 127. Mr. Rodd goes on to notice “that MM. Pottier and Reinach in
their work on The Necropolis of Myrina draw attention to the fact that
in the course of their excavations they came upon a number of
skeletons in which the skull was absent, while in certain cases both
the skull and the feet were missing”; and they conclude that the
graves in question “are those of strangers, and that the missing
bones, like those of the Albanians of to-day, had been restored to the
countries of their origin.” This may be so, though the absence of
these bones may point to other customs, such as I have already
discussed in this chapter. General Pitt-Rivers reported to the British
Association at Oxford last year (1894) that he had also found bodies
buried without the head at Cranborne Chase.
[329.1]
Cicero, _Leg._ ii. 24, 60.
[329.2]
i. _N. Ind. N. and Q._, 45, quoting ii. _Calcutta Review_, 419.
[330.1]
Hunter, _Rur. Bengal_, 153, 210; and the authors cited above, p. 318.***
[330.2]
i. _Journ. Anthr. Inst._, 131.
[330.3]
Featherman, _Tur._, 88.
[330.4]
i. Risley, 125.
[331.1]
_Daily News_, 20th Feb. 1892.
[331.2]
Burton, ii. _Gelele_, 78 note; Ellis, _Ewe_, 159; _Yoruba_, 163.
[331.3]
ii. _Internat. Arch._, 181.
[332.1]
i. _Journ. Anthr. Inst._, 183.
[332.2]
i. Gray, 295.
[332.3]
Rev. S. Ella, in iv. _Rep. Aust. Ass._, 641.
CHAPTER XIV NOTES
[335.1]
Dalton, 160, 216, 252, 273, 317, 321; Risley, _passim_.
[335.2]
Hunter, _Rur. Bengal_, 188. No one reading the Indian evidence can be
left in any uncertainty as to the meaning of the red lead. See Crooke,
197, 294; _N. Ind. N. and Q._, _passim_.
[336.1]
i. Risley, 243; ii. 96, 222, 263. Cf. i. _N. Ind. N. and Q._, 152.
[336.2]
i. Doolittle, 67-105; i. Gray, 193-209.
[336.3]
Th. Volkov, in iii. _L’Anthropologie_, 541, 544, 545. A red cloth hung
on a girl’s tent constitutes an offer of marriage among the
Transylvanian Gipsies. Von Wlislocki, _Volksdicht._, 351.
[336.4]
Dalton, 220; i. Risley, 138.
[336.5]
i. Risley, 449, 450.
[337.1]
i. Risley, 456, citing Grierson’s _Behar Peasant Life_.
[337.2]
ii. Risley, 189.
[337.3]
i. Risley, 475.
[337.4]
_Ibid._ 532.
[337.5]
ii. Risley, 201.
[338.1]
i. Risley, 532.
[339.1]
Featherman, _Papuo-Mel._, 32.
[339.2]
_The Weekly Sun_, 28 Jan. 1893, quoting from Mr. Creagh’s notes of his
visit contributed to a newspaper published in British North Borneo. I
am indebted to Mr. Edward Clodd for calling my attention to this.
Zipporah’s expression in Exodus iv. 25, 26, points to a similar
ceremony among the early Hebrews. See Trumbull, 222.
[340.1]
Landes, _Contes Annam._, 207 (Story No. 84).
[340.2]
Codrington, 395 note.
[341.1]
H. F. Feilberg, in iii. _Am Urquell_, 3, citing Haukenaes.
[342.1]
Castrén, _Vorlesungen_, 323.
[342.2]
_Antè_, p. 247. In a Lapp story the hero, betrothed to the sun’s
sister and separated from her, goes in search of her. When he finds
her she is at the point of death from sorrow. He pricks her in the
hand, and sucks her blood; whereupon she revives, and they are happily
married. Poestion, 233. In Bret Harte’s story of _Sally Dows_, the
heroine sucks the hero’s blood from a snake-wound, and is told by an
old Negress that this has bound them together, so that she can marry
nobody else. We cannot doubt that the author found this in Negro
superstitions. Contrast, however, the effect of this incident with
that of the Irish tale of _The Wooing of Emer_, already referred to,
p. 255.***
[342.3]
De Mensignac, 21, quoting Arago’s _Voyage autour du Monde_. As to the
use of red paint, meaning blood, by Australian natives, see decisive
examples in ii. Curr, 36; xxiv. _Journ. Anthr. Inst._, 171.
[343.1]
Featherman, _Chiapo-Mar._, 267.
[343.2]
F. Fawcett, in v. _Folklore_, 24; ii. _Journ. Ind. Arch._, 358.
[344.1]
Dalton, 216.
[344.2]
Lewin, 129, 177.
[345.1]
iii. _Trans. Ethn. Soc._, N.S., 81.
[345.2]
xxx. _Sacred Bks._, 49.
[345.3]
Dr. Leitner, in v. _Asiatic Q. Rev._, 2d ser., 153.
[345.4]
Paulitschke, 248, citing Massaja.
[345.5]
Dorsey, _Cegiha Lang._, 342.
[346.1]
ii. _Rep. Austr. Ass._, 330.
[346.2]
ii. _Rep. Austr. Ass._, 314, 319; Featherman, _Papuo-Mel._, 32, 33.
[346.3]
Krauss, _Sitte und Brauch_, 275-6, 459.
[346.4]
A. G. Contis, in iv. _Mélusine_, 125.
[346.5]
Rodd, 105; Schroeder, 83.
[346.6]
ii. Witzschel, 235; Spiess, _Obererz._, 37.
[346.7]
Bérenger-Féraud, 195; Schroeder, 82, 235.
[347.1]
ii. Laisnel de la Salle, 46.
[347.2]
Monseur, 36.
[347.3]
vii. _Rev. Trad. Pop._, 682, citing _Manuel des Cérémonies_ (1494);
Schroeder, 83.
[347.4]
Featherman, _Aram._, 62, 75.
[348.1]
Schroeder, 82; Pigorini-Beri, 14; Ralston, _Songs_, 269; vii.
_Mélusine_, 4; viii. _Rev. Trad. Pop._, 542; iii. _Zeits. des
Vereins_, 267; Krauss, _Sitte und Brauch_, 356, 386; Trumbull, 73;
Kolbe, 171; Töppen, 81; ii. _Heimskringla_, 153.
[349.1]
Kolbe, 147; Winternitz, in _Congress_ (1891) _Report_, 281, quoting
Romanoff, _Rites of the Greek Church_; _Odd Ways_, 82, 87, 102, 108.
[349.2]
See an account of an Armenian wedding in London, according to the
rites of the Armenian National Church, _Daily News_, 28 Jan. 1892.
[349.3]
Bellew, 222.
[349.4]
Dalton, 193; i. Risley, 325. Among some allied tribes, when the bride
is conducted to her husband’s dwelling she is seated on a pile of
unhusked rice. Oil is then poured over her head, and she is presented
with some boiled rice and meat cooked in her new home. This she simply
touches with her hand, and declares herself to belong to her husband’s
_kili_. Featherman, _Tur._, 60. The touching is doubtless the
simplified equivalent of tasting, the simplification being accompanied
by words explanatory of the intention of the rite. Compare the
Abruzzian ceremony, ii. De Nino, 10.
[350.1]
ii. Risley, 8.
[350.2]
Lewin, 202.
[350.3]
G. Dumoutier, in viii. _Rev. Trad. Pop._, 405.
[350.4]
xxvii. _Sacred Bks._, 441; xxviii. 429.
[350.5]
i. Doolittle, 86.
[350.6]
Griffis, 249. This does not appear to be now, at all events, the
operative part of the ceremony. Similar variations have affected the
ceremony elsewhere.
[351.1]
vi. _Trans. Ethn. Soc._, N.S., 26; iii. _Journ. Ind. Arch._, 490; iv.
431; iii. _L’Anthropologie_, 193; Trumbull, 192, 193; ii. Risley, 325.
[351.2]
iv. _Rev. Trad. Pop._, 362.
[351.3]
Schroeder, 235.
[352.1]
Th. Volkov, in ii. _L’Anthropologie_, 558.
[352.2]
A. de Lazarque, in ix. _Rev. Trad. Pop._, 580.
[352.3]
F. Pulci, in xiii. _Archivio_, 417.
[353.1]
Featherman, _Tur._, 88.
[353.2]
R. Parkinson, in ii. _Internat. Archiv._, 38.
[354.1]
Burton, _Sindh_, 345.
[354.2]
Featherman, _Tur._, 30; i. Risley, 497; Hodgson, 178. So among the
Mussulman Malabars of Ceylon the bridegroom’s sister ties a
consecrated cord around the bride’s neck. Featherman, _Tur._, 203.
[354.3]
Hunter, _Rur. Bengal_, 207.
[354.4]
ii. Risley, 69.
[354.5]
Lubbock, 84, citing Hale’s _United States Exploring Exped._ Compare
the Kewat ceremony, i. Risley, 456.
[355.1]
Ellis, i. _Polyn. Res._, 272.
[355.2]
R. Parkinson, in ii. _Internat. Archiv_, 39; Hertz, 38 note, citing
Abel Rémusat.
[355.3]
Dr. W. Svoboda, in v. _Internat. Arch._, 193, citing the Jesuit Barbe.
[355.4]
F. Fawcett, in v. _Folklore_, 23.
[356.1]
Featherman, _Tur._, 490.
[356.2]
O. Knoop, in iii. _Zeits. f. Volksk._, 230.
[356.3]
Du Chaillu, ii. _Midnight Sun_, 240.
[356.4]
Zingerle, _Sagen_, 457; Töppen, 76; A. Herrmann, in v. _Am Urquell_,
110.
[356.5]
Schwela, in iii. _Zeits. f. Volksk._, 478.
[356.6]
Rogers, 112.
[357.1]
Gregor, 95.
[357.2]
ii. Laisnel de la Salle, 66, 50. At Nagialmagy, in Hungary, young
married women assemble on Saint Joseph’s day and the day following, on
the market-place and sell their kisses to all comers. ix. _Rev. Trad.
Pop._, 359.
[358.1]
Filippo Seves, in xii. _Archivio_, 527.
[358.2]
Ostermann, 347; i. _Rivista_, 560.
[358.3]
Bérenger-Féraud, 200, 194. A species of bride-dance seems to be
practised at Heideboden, in Hungary, and perhaps also in various
places of Italy and Greece. De Gubernatis, _Usi Nuz._, 189.
[358.4]
Herod. iv. 172; Lubbock, 535, quoting Mela; Diodorus Sic. v. 1.
[359.1]
Fison and Howitt, 201-5. The punishment for a guilty wife among some
of the North American tribes was similar to that of the Kurnai. See
Featherman, _Aoneo-Mar._, 161. Cf. Robertson Smith, _Kinship_, 137.
Other traces of the Nasamonian rite are to be found among the North
American Indians. See, for example, a curious Ponka legend given by
Dorsey, _Cegiha_, 616.
[362.1]
ii. Garcilasso, 442. Elsewhere (i. 59) he speaks of the participants
as “the nearest relations of the bride and her most intimate friends.”
He only refers vaguely to the peoples addicted to this form of the
rite, and cites Pedro de Cieza as making the same assertion. I have
not seen De Cieza’s work; but Mr. Markham observes that he refers to
New Granada, not Peru. I am strongly inclined to suspect, on more
grounds than one, that Garcilasso’s information is not to be relied
on; and that, wherever the custom was followed, it was the
bridegroom’s rather than the bride’s relations who took part. Did a
somewhat similar custom obtain in Paraguay? See Featherman,
_Chiapo-Mar._, 435. It is to be distinguished from a well-known East
Indian custom which springs from a different motive. See Hertz, 41.
[362.2]
Mrs. French Sheldon, in xxi. _Journ. Anthrop. Inst._, 365. A relic of
the same custom is found in Guatemala, where the marriage is
consummated, not by the bridegroom, but by a kinsman, to whom the
bride is brought by the bridegroom’s mother for the purpose. Stoll, 8.
[363.1]
Capt. J. S. King, in vi. _F.L. Journ._, 124.
[363.2]
Krauss, _Sitte und Brauch_, 382, 456, 608.
[365.1]
iv. _Rep. Austr. Ass._, 672. See Morgan, _Anc. Soc._, 424.
[366.1]
Featherman, _Aram._, 75.
[366.2]
Volkov, in ii. _L’Anthropologie_, 538, 539 note, quoting several
authorities.
[367.1]
Macpherson, 133. Cf. the customs of other tribes, i. _N. Ind. N. and
Q._, 124, 139, 177.
[367.2]
Marsden, 256.
[367.3]
Codrington, 238.
[367.4]
Casalis, 207; Featherman, _Nigr._, 642.
[367.5]
Featherman, _Chiapo-Mar._, 472, 459.
[367.6]
Stoll, 8. See note, _ante_, p. 362.***
[368.1]
i. Bancroft, 411.
[370.1]
See Lubbock, 131, 535; MacLennan, 341; Westermarck, 72. An exception
must be made for the Babylonian and similar cases which do not appear
referable to the exercise of communal marriage-rights.
[371.1]
i. Risley, 229.
[371.2]
i. Risley, 231. A similar distinction of guilt is drawn by the
Dhánuks (i. _ibid._, 221), the Ghasiyas of South Mirzapur (i. _N.
Ind. N. and Q._, 167), the Dusadhs (ii. _ibid._, 32), the Kharwars
(ii. _ibid._, 34), the Bhuts, though nominally Mohammedan (ii.
_ibid._, 50), and other tribes. So also in Ladák, iii. _N. Ind. N.
and Q._, 168.
[371.3]
i. _N. Ind. N. and Q._, 168.
[371.4]
Featherman, _Drav._, 184.
[372.1]
Featherman, _Aoneo-Mar._, 590.
[372.2]
Herod. i. 216.
[372.3]
Forbes, in xiii. _Journ. Anthr. Inst._, 426; Trumbull, 54.
[373.1]
Robertson Smith, _Kinship_, 137.
[373.2]
Risley, _passim_. So also the Chukmas of the Chittagong Hills; Lewin,
187. And the Chinese; i. Gray, 219.
[373.3]
Gen. xxxviii. 8; Deut. xxv. 5.
[373.4]
B. W. Schiffer, in v. _Am Urquell_, 224: Dalyell, 313, citing Leo of
Modena.
[374.1]
_Sacred Bks._, xxv., 337, 361, 365; ii., 164.
[374.2]
Sibree, 246.
[374.3]
Casalis, 199.
[375.1]
Risley, _passim_; Dalton, 16, 63, 138, 273, 321.
[375.2]
Elliot, i. _N.-W. Prov._, 136. See also, _ibid._, 5, 121, 274, 326;
_N. Ind. N. and Q._, _passim_.
[375.3]
ii. _N. Ind. N. and Q._, 24.
[375.4]
i. _Ibid._ 157.
[376.1]
i. _N. Ind. N. and Q._, 84.
[376.2]
Biddulph, 76, 82; iii. _N. Ind. N. and Q._, 168.
[376.3]
Fosberry, in i. _Journ. Ethn. Soc._, N.S., 189.
[376.4]
Featherman, _Drav._, 558, 244. See Marco Polo, li., as to another
Tartar tribe.
[376.5]
Marsden, 220, 228. Cf. ii. _L’Anthropologie_, 257.
[376.6]
Modigliani, 553.
[377.1]
Modigliani, _Isola delle Donne_, 212, 215.
[377.2]
Parkinson, in ii. _Internat. Arch._, 39.
[377.3]
Man, in xii. _Journ. Anthr. Inst._, 139, 141.
[377.4]
Featherman, _Oceano-Mel._, 308.
[377.5]
Featherman, _Nigr._, 288, 290, 596, 762; Paulitschke, 205.
[378.1]
Ellis, _Yoruba_, 185.
[378.2]
Westermarck, 513, 514, quoting Shooter.
[378.3]
Featherman, _Aoneo-Mar._, 390. This liability is perhaps annexed to
the inheritance; but it is certainly regarded as a liability rather
than a right. _Rep. Nat. Mus._ (1888), 254.
[378.4]
Stoll, 7.
[378.5]
Featherman, _Aoneo-Mar._, 319.
[378.6]
Grinnell, _Blackfeet L.T._, 218; Dorsey, _Omaha Soc._, 258, 367.
[379.1]
i. _Rep. Bur. Ethn._, 184, 185.
[379.2]
Powers, 356.
[379.3]
Featherman, _Chiapo-Mar._, 100.
[379.4]
Turner, _Samoa_, 98; iv. _Rep. Austr. Ass._, 642.
[379.5]
Featherman, _Papuo-Mel._, 87.
[379.6]
iv. _Rep. Austr. Ass._, 628.
[379.7]
ii. _Rep. Austr. Ass._, 601.
[379.8]
Rev. B. Danks, in xviii. _Journ. Anthr. Inst._, 292.
[379.9]
Boas, in vi. _Rep. Bur. Ethn._, 615, quoting Lyon.
[380.1]
Dawson, 7, 27. See as to the natives of Northern Queensland, xiii.
_Journ. Anthr. Inst._, 298; as to various tribes of South Australia
and its northern territory, xxiv. _ibid._, 170, 178, 181, 194; as to
other tribes, ii. Curr, 197, 425, 474; iii. 21, 546.
[380.2]
Garnett, ii. _Wom._, 234.
[380.3]
Saxo, 87; Elton’s version, 106; i. _Corp. Poet. Bor._, 105. These
mythological cases as testimony to an obsolete custom of polyandry may
be compared with similar references in ancient Hindu writings quoted
by Westermarck, 457.
[381.1]
ii. _Rep. Austr. Ass._, 314, 320; vi. _Journ. Ind. Arch._, 319.
[381.2]
iii. _N. Ind. N. and Q._, 168.
[381.3]
i. Bancroft, 731.
[381.4]
Cooper, 153.
[382.1]
Grinnell, _Blackfeet L.T._, 217.
[382.2]
Featherman, _Aoneo-Mar._, 213, 175, 274, 308, 319; _Chiapo-Mar._, 268,
16, 168; Brinton, _Amer. Race_, 96.
[382.3]
Dorsey, _Omaha Soc._, 261.
[382.4]
Fisher, in i. _Journ. Ethn. Soc._, N.S., 286. As to the Walla-Wallas,
see Kane, 267, 270.
[382.5]
Brinton, _Amer. Race_, 48.
[383.1]
iv. _L’Anthropologie_, 641.
[383.2]
i. Risley, 6, 17, 32, 135, 170, 192, 268, 307, 416; ii., 65, 69, 96,
186, 229, 293.
[383.3]
Shortt, in vii. _Trans. Ethn. Soc._, N.S., 240.
[383.4]
Featherman, _Tur._, 558.
[383.5]
xxv. _Sacred Bks._, 291.
[383.6]
Paulitschke, 204.
[383.7]
Chatelain, 119.
[384.1]
Lev. xviii. 18.
[384.2]
Featherman, _Oceano-Mel._, 297, 406.
[384.3]
Rev. S. Ella, in iv. _Rep. Austr. Ass._, 628.
[384.4]
ii. _Rep. Austr. Ass._, 331.
[385.1]
Volkov, in ii. _L’Anthropologie_, 568.
[386.1]
i. De Groot, 3; xxviii. _Sacred Bks._, 238, 264; xxvii. 442.
[386.2]
Robertson Smith, _Kinship_, 148, 176; cf. 66.
[387.1]
MacLennan, _Studies_, 103, citing Latham’s _Descriptive Ethnology_.
[387.2]
ii. _L’Anthropologie_, 117, quoting a communication by M. Crampe to
the Société de Géographie. Cf. the customs of giving up a child or
paying for him mentioned by Paulitschke, 202; xxiii. _Journ. Anthr.
Inst._, 4.
[389.1]
i. Risley, 150.
[389.2]
Marsden, 225, 236, 262; Modigliani, _Batacchi_, 35.
[390.1]
Featherman, _Tur._, 63.
[390.2]
ii. Risley, 282.
[390.3]
iii. _Zeits. f. Volksk._, 391, 479.
[390.4]
xxvii. _Sac. Bks._, 77; xxviii., 299. In case of divorce, however, she
returns to the parental home, ii. De Groot, 507.
[391.1]
ii. Risley, 80; App., 97.
[391.2]
i. _N. Ind. N. and Q._, 132.
[391.3]
Lev. xxi. 1-4; xxii. 10-13.
[391.4]
Aulus Gellius, xiii. 10.
[393.1]
Featherman, _Tur._, 107.
[394.1]
Featherman, _Tur._, 263.
[394.2]
_Ibid._, _Tur._, 283.
[395.1]
iii. _Zeits. f. Volksk._, 433.
[395.2]
Volkov, in ii. _L’Anthropologie_, 553.
[396.1]
Krauss, _Sitte und Brauch_, 278, 275, 277.
[396.2]
Codrington, 237.
[396.3]
Burton, _Sindh_, 272.
[396.4]
Smith, _Guinea_, 144.
[397.1]
ii. Kerr, 237.
[397.2]
Featherman, _Aram._, 422.
[397.3]
Hickson, 282.
CHAPTER XV NOTES
[401.1]
On the Couvade generally the reader may consult Tylor, _Early Hist._,
291; H. Ling Roth, in xxii. _Journ. Anthr. Inst._, 204; Ploss, i.
_Kind_, 143; Von Dargun, 18; and the correspondence in _The Academy_
for 29th Oct., 5th, 12th, 19th Nov., 10th, 17th Dec. 1892.
[404.1]
Modigliani, 555; Ploss, i. _Kind_, 36.
[404.2]
Codrington, 228.
[405.1]
Von den Steinen, 334, 338, 503, 434.
[406.1]
Addy, 91. Compare the tale, cited _suprà_, p. 11, of the mother whose
digging-stick broke when her child was taken away. In a Chinese tale a
grown-up son feels pain when his mother bites her finger. i.
Doolittle, 454.***
[407.1]
Tylor, _Early Hist._, 292, quoting Du Tertre.
[408.1]
Featherman, _Papuo-Mel._, 64.
[411.1]
Grimm, _Teut. Myth._, 1845.
[411.2]
Temme, _Altmark_, 87, 78.
[411.3]
ii. _Am Urquell_, 123.
[411.4]
De Zmidgrodzki, in vi. _Rev. Trad. Pop._, 40; Temme, _Altmark_, 88.
[411.5]
i. Kohlrusch, 340.
[411.6]
Temme, _Altmark_, 74.
[411.7]
Schiffer, in iv. _Am Urquell_, 170.
[412.1]
Tylor, _Early Hist._, 304, citing Wuttke.
[412.2]
Grimm, _Teut. Myth._, 1796; ii. Witzschel, 249. Other German examples
will be found in Grimm, _Teut. Myth._, 1779, 1786, 1799, 1845; Temme,
_Altmark_, 74, 88; ii. Witzschel, 244, 250; Ploss, i. _Kind_, 213,
216; Von Wlislocki, _Siebenb. Sachs._, 152; Hillner, 38; vi. _Am
Urquell_, 93; Spiess, _Obererz._, 36.
[412.3]
ii. _Am Urquell_, 198.
[413.1]
Ploss, i. _Kind_, 216.
[413.2]
Knoop, _Posen_, 116.
[413.3]
Kaindl, 6.
[413.4]
Marchesa di Villamarina, in i. _Rivista_, 72.
[414.1]
Bérenger-Féraud, 171; i. Strackerjan, 48; vi. _Am Urquell_, 93; ii.
_Bull. de F.L._, 151.
[414.2]
ii. Laisnel de la Salle, 9.
[414.3]
Julie Filippi, in ix. _Rev. Trad. Pop._, 465.
[414.4]
Ostermann, 381.
[414.5]
viii. _Journ. Am. F.L._, 22.
[414.6]
ii. _Bull. de F.L._, 152.
[414.7]
Lady Vere de Vere, in i. _Rivista_, 447.
[415.1]
Ostermann, 381; i. _Rivista_, 635; ii. 45.
[415.2]
Von Wlislocki, in iii. _Am Urquell_, 93.
[416.1]
Dr. Krauss, in vii. _Internat. Archiv_, 168, 188, 191, 193, 196. See
also Wilken, ii. _Haaropfer_, 68, quoting Grimm.
[417.1]
Kaindl, 25, 40.
[417.2]
Pigorini-Beri, 287.
[418.1]
ii. Laisnel de la Salle, 9.
[419.1]
Diod. Sic., iv. The Roman form seems to have been similar; Lubbock,
96, citing Müller, _Das Mutterrecht_.
[420.1]
Krauss, _Sitte und Brauch_, 600, quoting Jukic; 599.
[420.2]
ii. Laisnel de la Salle, 13, 39; Kolbe, 176.
[420.3]
Brayley, 36. A Swedish superstition requires a mother of a child
begotten before marriage, herself to hold the child at the font,
otherwise it will not be legitimate. Grimm, _Teut. Myth._, 1830,
quoting Fernow’s _Beskrifning öfver Wärmeland_.
[421.1]
A. Weidemann, in iii. _Am Urquell_, 259.
[421.2]
Girald. Cambr., _Topog._ xxiii.; Saxo, 82, 200; Elton’s version, 99,
245.
[421.3]
Paulitschke, 193, citing Abbadie, _Géog. de l’Ethiopie_.
[421.4]
Lubbock, 97, quoting Parkyn.
[421.5]
Hearn, 105.
[421.6]
xxv. _Sac. Bks._ 352.
[422.1]
As to adoption generally, in addition to the citations above, see,
among others, Paulitschke, 209; Robertson Smith, _Kinship_, 44, 149;
Aulus Gellius, v. 19; Hunter, _Captivity_, 19, 35, 249; ii. Domenech,
324, 350; Featherman, _Aoneo-Mar._, 184, 310, 320; _Chiapo-Mar._, 274;
Codrington, 42; Marsden, 229; vi. _Rep. Bur. Ethn._, 580; ix., 419; i.
Crantz, 165; i. _N. Ind. N. and Q._, 152, 204; D’Arbois, i. _Droit
Celt._, 251; Kaindl, 26. Biddulph, 82, describes fosterage in the
Hindoo Koosh. Mr. Parkinson, in ii. _Internat. Arch._, 33, speaks of
adoptive parents and children in the Kingsmill Islands. Adoption,
however, seems there rather of the nature of sponsorship. It creates
rights and duties, but does not involve detachment from the family of
birth. A similar custom appears elsewhere in Polynesia.
[424.1]
Ramage, 241. Mr. Ramage’s journey took place in 1828, and the incident
referred to occurred at some previous date not indicated. May we hope
the Italian peasant knows better by this time?
[425.1]
Strack, 86, citing _The Book of the Pious_.
[425.2]
L. F. Sauvé, in ii. _Mélusine_, 254; Le Braz, 231; A. de Cock, in x.
_Rev. Trad. Pop._, 249.
[425.3]
Callaway, _Tales_, 284.
[426.1]
_Daily News_, 14th July 1894.
[427.1]
Ellis, _Ewe-speaking Peoples_, 208; _Yoruba_, 176, 300.
[429.1]
Dalton, 64.
[429.2]
ii. Binger, 260; Ellis, _Yoruba_, 299.
[429.3]
Fison and Howitt, 157 note.
[430.1]
i. _N. Ind. N. and Q._, 82.
[430.2]
The provisions of the Irish laws are carefully analysed, D’Arbois, i.
_Droit Celt_.
[430.3]
Professor Kovalevsky, in the interesting paper mentioned _ante_, p.
230 note, which he read to the British Association at Oxford last
year, gave some account of the _Lex Barbarorum_ of Daghestan, a code
written down in the last century, but embodying the ancient customs of
the Chevsurs, Pschavs and Touchains of Daghestan, who speak a dialect
of Georgian. The population is organised in _gentes_, called
_touchoum_; and every _touchoum_ incurs joint responsibility for the
acts of its members. “Consanguinity,” says the professor, “to the
remotest degree makes a man jointly responsible.… In case of murder or
wounding, not only the trespasser but each one of the members of his
_touchoum_, or gens, has to expect vengeance on the part of the
_touchoum_ to which the victim belonged. The same mutual
responsibility exists in the case of forcible entry.” It is noteworthy
that each _touchoum_ claims descent from some mythical ancestor.***
[431.1]
Bartels, 205, quoting some writer I have not traced. The want of exact
references is too frequently a serious blot on German scholarship. Dr.
Bartels is shamefully guilty in this respect.
[432.1]
Dyer, 171, quoting a paper by Mr. Chanter in ii. _Report and
Transactions of the Devonshire Association_ (1867), 39.
[432.2]
Prof. Mikhailovskii, in xxiv. _Journ. Anthr. Inst._, 126.
[432.3]
Featherman, _Nigr._, 134, citing _A Walk across Africa_, by J. A.
Grant (1803).
[433.1]
v. _Rep. Bur. Ethn._, 426.
[433.2]
vii. _Rep. Bur. Ethn._, 338, 350, 346.
[434.1]
ii. _Sax. Leechd._, 136.
[434.2]
Featherman, _Drav._, 246; _Chiapo-Mar._, 464; _Papuo-Mel._, 502;
_Nigr._, 36, 750; xxiv. _Journ. Anthr. Inst._, 66.
[435.1]
Richardson, _The Folly of Pilgrimages_, 70.
[435.2]
i. Doolittle, 149. In Sardinia it is a common remedy, not merely in
cases of bite by the famous spider, but for other diseases also, to
bury the sick man up to his neck in earth, and to cause seven maidens,
seven wives or seven widows, according as he is a bachelor, a married
man or a widower, to dance round him. F. Valla, in xiv. _Archivio_,
40, 49. This seems referable to the same order of ideas.
[435.3]
_Suprà_, p. 94; i. _N. Ind. N. and Q._, 6.***
[436.1]
E. Regàlia, in xiii. _Archivio_, 489.
[436.2]
ii. De Groot, 507, 621.
[436.3]
Andree, ii. _Ethnog. Par._, 11, citing Wuttke.
[437.1]
Landor, 225, 227. See Batchelor, 211, as to other Ainu tribes.
[437.2]
Anthony Jully, in v. _L’Anthropologie_, 400.
[437.3]
Julian Ralph, in lxxxiv. _Harper’s New Monthly Mag._, 177.
[437.4]
Featherman, _Papuo-Mel._, 179.
[437.5]
Codrington, 269.
[437.6]
Du Chaillu, _Eq. Afr._, 18.
[438.1]
i. De Groot, 90, 93, 64, 89.
[439.1]
ii. De Groot, 441; ii. Gray, 25, 305.
[439.2]
iv. _Internat. Arch._, 9. The Hawaiian practice of flinging the dead
into a volcano or into the sea perhaps belongs to the class of
superstitions dealt with in the above paragraph. Ellis, _Hawaii_, 336.
[439.3]
Taylor, 208.
[444.1]
Fison and Howitt, 170.
PRESS NOTICES
‘An interesting study in comparative mythology. The old school of
interpreters explained the presence of irrational and repulsive
elements in classic legend as due to loss of the primitive purer
meaning of the names of the high-dwelling gods. But that has given
place to a more rational method. This explains the presence of the
gross and barbaric as actual survivals of beliefs and customs from the
rude myth-making stage out of which the higher races slowly emerged.
Truly, a more excellent way.’--_Daily Chronicle_.
‘A most scholarly and fascinating book. Those who have not followed
the progress of similar investigations will be startled by its
suggestiveness.’--_The Nation_.
‘Folklore, treated as it is in the scientific method employed in the
present work, is raised at once to a high level of importance, and is
full of possibilities in the near future. It is a new science, but it
is one which is already being elevated to a high standard of scholarly
excellence by the publication of such works as the one before us. We
shall await the appearance of the second volume of Mr. Hartland’s work
with much interest, when we shall hope to deal with the subject
thoroughly as a whole.’--_Antiquary_.
‘There will be agreement as to the skill with which he has
disentangled a mass of valuable material and produced it in lively
form.’--_The Academy_.
‘His book is one that no one interested in the early history of
religion, in folklore, or in anthropology can safely
neglect.’--_Manchester Guardian_.
‘The latter half of the book, which deals with the subject of
parthenogenesis and miraculous births generally throughout all
literature, is especially interesting, and makes one look forward to
the second volume.’--_Pall Mall Gazette_.
‘Mr. E. S. Hartland has placed himself on the trail of this venerable
and widespread tradition, and he follows it up with the scent of a
sleuth-hound, or of a born folklorist.’--_Scotsman_.
‘Mr. Frazer’s great book, “The Golden Bough,” began a new epoch in the
modern treatment of mythology. It showed us how to apply the
comparative method to the folklore and religious tales of all
countries and ages, with surprising results. Mr. Hartland is one of
our most learned and competent workers in this novel field, and he
ably follows Mr. Frazer’s footsteps.… Our author shows, with a
marvellous array of instances, that supernatural birth is almost
invariably claimed as a necessary attribute of the central figure in
early myths: and he examines minutely the various methods in which the
marvel takes place, the miraculous conception in a virgin being
diversely caused by numberless more or less tangible antecedents, from
something half-magical eaten or drunk to a shower of gold or a ray of
sunlight.’--_Westminster Gazette_.
‘Crammed with good reading that is eminently
thought-producing.’--_Speaker_.
ERRATA
[_Copied from volume III in the series_]
p. 147, note, after _letter xxviii._ insert _to Daines Barrington_
p. 271, note 4, for 68 read 57.
TRANSCRIBER’S NOTES
The title page is used as a cover.
Chapter numbering continues from the previous volume.
Page numbers are given in {curly} brackets. Endnote markers are
given in [square] brackets in the plain text version.
Minor spelling inconsistencies (_e.g._ anthill/ant-hill,
conjurer/conjuror, drinking-cup/drinking cup, etc.) have been
preserved.
Alterations to the text:
Convert footnotes to endnotes. Relabel note markers: append the
original note number to the page number.
Create errata page and copy corrigenda from volume III. Apply errata.
Add endnotes, press notices, and errata entries to TOC.
[Chapter VIII]
Change “interpretation of none of these presents any _diffculty_” to
_difficulty_.
[Chapter XII]
“and _whereever_ a society has passed beyond the nomadic stage” to
_wherever_.
[Chapter XIV]
(entered his sept, and is truly his wife.” Among the) delete quotation
mark.
[Endnotes]
A few trivial punctuation and italics corrections.
(p. 290, note 2) “the Welsh custom depends on _he_ statement of a” to
_the_.
[End of text]