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ENDNOTES
CHAPTER I NOTES
[3.1]
Ovid, _Metam._, iv. 604; Strabo, x. 5; Pausanias, ii. 16; Lucian,
_Sea-gods_, xiv.
[4.1]
Pausanias, ii. 18; Bent, _The Cyclades_, 2.
[4.2]
Pausanias, ii. 16; Plutarch, _Rivers and Mountains_, xviii., Inachus.
An inscription was discovered not very long ago at Mykene, testifying
to the worship of Perseus there. xxvi. _The Antiquary_, 192, citing an
article by Dr. Tsoundas in the _Ephemeris Archæologike_.
[5.1]
Pausanias, ii. 21, 23.
[5.2]
Vergil, _Æneid_, vii. 371. See also Preller, ii. _Röm. Myth._, 330.
[5.3]
Pausanias, iv. 35.
[5.4]
Josephus, _Wars_, iii. 9; Pliny, _Nat. Hist._, v. 14; ix. 4;
Maundeville, c. 4.
[6.1]
Herod. vi. 53, 54 (I quote Rawlinson’s translation); vii. 61, 150.
[7.1]
Ælian, _De Nat. Anim._, xii. 21; Jeremias, _Izdubar-Nimrod_, passim;
Smith, _Chaldean Account of Genesis_, passim.
[8.1]
Tylor, i. _Prim. Cult._, 306, citing Tzetzes ap. Lycophron’s
_Cassandra_; Diodorus Sic., iv.
[8.2]
Herod. ii. 91, 15. If we may trust Diodorus Siculus (i.), the
Egyptians claimed that Perseus was born in Egypt.
[9.1]
Ælian, _De Nat. Anim._, iii. 28, 37; xiii. 26.
[13.1]
Pitrè, _Nov. Pop. Toscane_, 1.
[14.1]
ii. Von Hahn, 114, 310. For particulars of the story-teller, see _ib._
308.
[17.1]
O’Donovan, i. _Four Masters_, 18, note. The story was taken down by
O’Donovan from the dictation of Shane O’Dugan in 1835.
[19.1]
Grimm, i. _Tales_, 419.
[20.1]
Grimm, i. _Tales_, 420.
[21.1]
Cavallius, 78.
[23.1]
Leskien, 544, 548, citing Antoni Nowosielski, _Lud Ukrainski._
CHAPTER II NOTES
[26.1]
Sébillot, i. _Contes Pop._, 124 (Story No. 18).
[29.1]
i. Cosquin, 60.
[30.1]
Schneller, 186.
[31.1]
Bladé, _Agenais_, 9 (Story No. 2); i. _Contes Pop. Gasc._, 277.
[31.2]
Cavallius, 348.
[33.1]
i. Asbjörnsen, 159 (Story No. 24); Thorpe, _Yuletide Stories_, 300.
[34.1]
i. Grundtvig, 277.
[35.1]
Legrand, 161. The story is taken from _La Grèce Continentale et la
Morée_, by J. A. Buchon (Paris, 1843).
[38.1]
i. Campbell, 71.
[40.1]
Kuhn und Schwartz, 337 (_Märchen_, No. 10).
[41.1]
i. Basile, 113; i. _Pentamerone_, 122.
[41.2]
Comparetti, 199 (Story No. 46).
[42.1]
Comparetti, 126 (Story No. 32); Crane, 30.
[42.2]
De Gubernatis, 41 (Story No. 18).
[43.1]
Auning, 79 (Story No. 132).
[43.2]
Von Wlislocki, _Volksdicht._, 316 (Story No. 54).
[44.1]
Leskien, 544, 547, citing Erlenvein.
[46.1]
i. _Kathá_, 381.
CHAPTER III NOTES
[48.1]
i. Campbell, 93. Compare the variant told by a woman of the island of
Berneray, _ibid._ 98.
[50.1]
i. _Zeits. f. Volksk._, 230. This tale has a suspicious air. Whether
the reminiscences it contains of classic stories are of purely oral
transmission I cannot determine.
[50.2]
i. Gonzenbach, 269 (Story No. 39).
[50.3]
Grimm, i. _Tales_, 331 (Story No. 85).
[51.1]
ii. _Rev. Trad. Pop._, 359, from a Flemish collection, then
unpublished, by M. Pol de Mont. This story was obtained at Ypres.
[52.1]
Visentini, 104 (Story No. 19).
[53.1]
Luzel, _Contes Bretons_, 63.
[53.2]
Leskien, 543, citing Bosanski Prijatelj.
[53.3]
Braga, i. _Contos_, 117 (Story No. 48).
[54.1]
Burton, iv. _Suppl. Nights_, 244.
[54.2]
Zingerle, _Kinder- und Hausm. aus Süddeutsch._, 124.
[55.1]
Carnoy, 135 (Story No. 19).
[55.2]
Imbriani, 387.
[56.1]
Chambers, _Pop. Rhymes_, 89.
[57.1]
Zingerle, _Kinder- und Hausm. aus. Süddeutsch._, 260. Cf. _Ibid._,
_Kinder- und Hausm._, 178 (Story No. 35); Grimm, i. _Tales_, 244, 419.
[57.2]
Pröhle, _Kinder- und Volksm._, 20 (Story No. 5).
[58.1]
Auning, 87 (Story No. 133).
[59.1]
Leskien, 542.
[59.2]
Leskien, 389. Stories of the Faithless Sister (sometimes it is the
hero’s mother who plays the traitor’s part) are numerous in the East
of Europe. I have studied some of them in a paper on _The Forbidden
Chamber_, iii. _Folklore Journ._, 214.
[60.1]
Cavallius, 356.
[60.2]
i. Gonzenbach, 272 (Story No. 40).
[61.1]
Notwithstanding they had been eaten! Rivière, 193.
[62.1]
i. Basile, 87; i. _Pentamerone_, 90.
[63.1]
De Gubernatis, 40 (Story No. 17).
[63.2]
vii. Pitrè, 296; i. Gonzenbach, 269 (Story No. 39).
[65.1]
ii. Macdonald, 341.
[65.2]
iii. De Nino, 321 (Story No. 65).
[67.1]
Meier, _Märchen_, 101 (Story No. 29). See also 306.
[67.2]
_Ibid._, 204 (Story, No. 58). The connection ought not to pass
unnoticed between these Swabian tales and four Greek _märchen_
obtained by Von Hahn on the island of Syra and elsewhere. The hero of
one of the tales from Syra is Strong Jack, who overcomes three ogres,
and weds the king’s daughter held in captivity by one of them. Another
ogre fights and kills him, and takes the lady to wife. The hero,
restored by means of the Water of Life, learns that the ogre is to be
slain only by getting possession of his External Soul, and destroying
it. This he succeeds in doing, and thus recovers his wife. ii. Von
Hahn, 14. More obvious is the connection of one of the other tales,
wherein Strong Jack slays an ogre (_drakos_) to whom the king’s
daughter had been given to eat. _Ibid._, 259. I shall have to refer to
this in a future chapter.
[68.1]
Coelho, 120 (Story No. 52).
[69.1]
ii. Cosquin, 56 (Story No. 37).
[70.1]
i. Cosquin, 64 (variant of Story No. 5).
CHAPTER IV NOTES
[74.1]
Leskien, 546; De Gubernatis, ii. _Zool. Myth._, 29. Köhler in his
notes to Gonzenbach (ii. 229) refers to several other stories.
[74.2]
Milenowsky, 1.
[74.3]
Knoop, 204.
[75.1]
ii. Powell and Magnusson, 435. The story is given with some trifling
differences, Maurer, 284.
[75.2]
Rink, 443.
[75.3]
Landes, _Annamites_, 160.
[76.1]
Landes, _op. cit._, 150. Cf. _ibid._, 174.
[76.2]
i. _Kathá_, 565.
[76.3]
_Ibid._, 172, 189.
[77.1]
Knowles, 415.
[77.2]
Stokes, 41. Cf. Steel, 290, and i. Cosquin, 149.
[77.3]
Frere, 250. Mangoes appear also in Sâstrî, _Drav. Nights_, 54;
Sâstrî, _Folklore in South. Ind._, 140; Knowles, 130; Day, 117. In
a variant of the last, the fakir simply tells the king that his
prayers are heard, and his seven queens shall each bear a son. Steele,
98.
[77.4]
Stokes, 91.
[77.5]
Steele, 47.
[78.1]
i. Cosquin, 69, citing Benfey.
[78.2]
Campbell, _Santal F. T._, 25.
[78.3]
i. Radloff, 204.
[78.4]
i. _Folklore_, 49.
[79.1]
Capt. R. C. Temple, in iv. _F.L. Journal_, 282.
[79.2]
Burton, iii. _Suppl. Nights_, 270.
[79.3]
_Ibid._ iv. 298.
[79.4]
Gibb, 163.
[80.1]
iii. _Bahar Danush_, 80.
[80.2]
Rivière, 231, 225.
[80.3]
iv. _Folklore_, 285.
[81.1]
Braga, i. _Contos_, 42. Two instances in Europe where the magical food
is to be eaten by the husband occur in Gipsy tales. In one from
southern Hungary, a woman who wished for a daughter gave her husband
at full moon the egg of a black hen to eat, with the best result. Von
Wlislocki, _Volksdicht._ 314. This is in accordance with a practice
referred to in Chapter VI., _infra._ In the other tale, which is from
Transylvania, the wife goes out at midnight and collects herbs and
bones. She cooks them at home, gives her husband to eat, and
thereupon, becoming pregnant, she bears a son in the form of a kid.
Von Wlislocki, _Märchen_, 119.
[81.2]
i. Finamore, pt. i., 88.
[81.3]
ii. Von Hahn, 33, 197.
[82.1]
i. Von Hahn, 90; Garnett, i. _Women_, 178.
[82.2]
Legrand, 191, xvi.
[82.3]
Prof. Fortier, in ii. _Journ. Am. F.L._, 39.
[82.4]
Curtin, _Russians_, 130.
[83.1]
Wratislaw, 133; Ralston, _Songs_, 177.
[83.2]
Day, 1.
[83.3]
Ralston, _Tibetan Tales_, 21.
[84.1]
Day, 187. Cf. a Baluchi tale in Jacobs, _Indian F. T._, 179.
[84.2]
Prato in xii. _Archivio_, 40, citing Minayeff, _Indiiska skazki y
legendy_.
[84.3]
Steere, 381. In an Arab story from Egypt a Mogrebin gives a king, upon
the same bargain, two bonbons, one for himself, the other for his
wife. Three sons are born, of whom the Mogrebin claims the eldest.
Here the Mohammedan influence prevails. Spitta Bey, 1.
[84.4]
Theal, 54.
[85.1]
Swynnerton, _Indian Nights_, 137.
[85.2]
Burton, vii. _Nights_, 320.
[86.1]
i. Finamore, pt. ii., 13.
[86.2]
i. _Archivio_, 524. In a Breton tale a sorceress gives a cake to the
stepmother, which causes the heroine to bring forth a cat. Luzel, iii.
_Contes Pop._ 126. In a variant, the sorceress advises that a black
cat be dished up for the maiden. _Ibid._, 139. In both cases the
cat-offspring being ripped up, a prince emerges.
[87.1]
Krauss, i. _Sagen_, 195.
[87.2]
De Charencey, _Le Fils de la Vierge_, 20, citing Friez and Léger, _La
Bohème historique, pittoresque et littéraire_, 341, 345. I have not
seen this work, and do not know what value is to be attached to the
story; but it has the appearance of being genuine. As to Blanik and
its Sleeping Host, see _The Science of Fairy Tales_, 184, 219, where I
have collected and discussed a number of legends relating to this
mountain, in connection with the Seven Sleepers, King Arthur, etc.
[87.3]
Leskien, 490.
[88.1]
Maspero, 26; ii. _Records of the Past_, 137; De Charencey, _Trad.,
rel._, 11; _Le Page Renouf_ in xi. _Proc. Soc. Bibl. Arch._, 184. The
scribe, who wrote the MS. we have, flourished under Rameses II. and
his two successors. How many times the story had been written down
before, of course we do not know.
[89.1]
i. Grundtvig, 150.
[89.2]
Dasent, 345.
[90.1]
Landes, _Annam._, 245.
[90.2]
i. Basile, 249; i. _Pentamerone_, 238. The Italian fairies are always
rather μοῖραι than what we understand by fairies.
[90.3]
De Gubernatis, _Trad. Pop._, 187.
[90.4]
iii. _Journ. Am. F.L._, 273.
[91.1]
Quoted by De Charencey, _Le Fils de la Vierge_, 25, from De Puymaigre,
ii. _Les Vieux Auteurs Castillans_, 355.
[92.1]
Landes, _op. cit._, 174.
[92.2]
De Rochemonteix, 18.
[92.3]
Landes, _Tjames_, 9. The Tjames are a mongrel race descended from
aborigines of Annam who intermarried with Malay invaders. See ii.
_L’Anthropologie_, 186.
[93.1]
Schott, 262.
[93.2]
Von Wlislocki, _Volksgl. Zig._, 36; _Volksdicht._, 245. Cf. _Ibid._,
194, where milk is to be poured into the gourd.
[94.1]
Dragomanov, in xii. _Archivio_, 275, quoting Valjavec.
[94.2]
Capt. R. C. Temple, in iv. _F.L. Journ._, 304.
[94.3]
Von Wlislocki, _Volksdicht._, 213, 336.
[95.1]
De Charencey, _Le Fils de la Vierge_, 26, 27.
[95.2]
Mango, 101.
[96.1]
_Compte Rendu du Congrès_, 47. The personification of holy days is
not uncommon in folktales, especially in the east of Europe.
[97.1]
Rink, 437.
[97.2]
Von Wlislocki, _Bukowinaer_, 72. As to the power of saliva on a bird’s
tongue, see _ibid._, _Volksdicht._, 384.
[98.1]
Callaway, _Tales_, 66, 72. In another variant the blood is drawn from
the woman’s knees, placed in two jars, and becomes a boy and a girl.
Theal, 139. A Blackfoot story ascribes the origin of Kutoyis, or Clot
of Blood, a hero of great prowess, to a clot of buffalo-blood brought
home by a hunter and put in the kettle on the fire. Grinnell,
_Blackfoot L.T._, 30; Maclean, in vi. _Journ. Am. F.L._, 167. The
Rabbit in Siouan mythology makes the Young Rabbit from a clot of
buffalo’s blood. J. Owen Dorsey, in v. _Journ. Am. F.L._, 295. In an
Esthonian _märchen_ a childless queen receives from an old woman an
egg to be brooded in her bosom for three months. At the end of that
time a living female embryo is hatched, which grows to the size of an
unborn child. When that size is reached the queen also gives birth to
a son; and the two are treated as twin brother and sister. Kreutzwald,
341. Stories of children hatched from eggs are by no means infrequent:
Hodgetts, 194; Day, 93; i. _Folklore_, 49 (already cited), for
example. They are perhaps more usual in sacred sagas: see a Fijian
saga, i. _Mem. Anthr. Soc._, 203; and the classical and other legends
mentioned by Liebrecht in a note to _Gerv. Tilb._, 73.
[99.1]
i. Gonzenbach, 177. Versions are given from Sulmona in the Abruzzi,
iii. De Nino, 1; from Pisa, Comparetti, 195; from Rufina in Tuscany,
Pitrè, _Toscane_, 8. The circumstances of the conception differ very
slightly in all these. Two or three years ago the same story was
discovered in the island of Möe, belonging to Denmark. It is stated
to follow Fräulein Gonzenbach’s tale point by point; and M. Feilberg
is bold enough to declare that it had passed from her collection into
the mouths of the Danish folk in that island. iii. _Am Urquell_, 331.
[99.2]
i. Von Hahn, 245.
[100.1]
Imbriani, 397.
[100.2]
i. Gonzenbach, 167.
[100.3]
Braga, i. _Contos_, 104. Cf. iii. De Nino, 263.
[101.1]
Köhler in _The Academy_, 21st March 1891, citing Buber’s edition of
_Midrasch Tanchumar_.
[101.2]
Von Wlislocki, _Volksdicht._, 360.
[102.1]
i. Basile, 47; i. _Pentamerone_, 43.
CHAPTER V NOTES
[105.1]
Featherman, _Chiapo-Mar._, 351. Owing to this writer’s method of
heaping his authorities together at the end of each section, a
practice as mysterious as any recorded of savages, I have been unable
to discover on what authority this statement is made by him, or what
are the details of the story.
[105.2]
Aubrey, _Miscellanies_, 58.
[106.1]
i. _Leg. Punjâb_, 1; Steele, 247. Cf. Swynnerton, _Rájá Rasálu_,
3, where the rice is omitted.
[106.2]
Elliot, i. _N. W. Prov._, 256, note. Other accounts assert that the
two barleycorns, or cocoa-nuts, were given to Gogá’s mother. Other
examples in iii. _N. Ind. N. and Q._, 205, 243.
[107.1]
James, _The Long White Mountain_, 31, note, citing a Chinese
chronicle; Charencey, _Le Fils de la Vierge_, 15, citing Köppen, _Die
Religion des Buddha_; _ibid._, 8, citing _Ambassade mémorable à
l’Empereur du Japon_.
[108.1]
Charencey, _Le Fils_, 14, citing Barrow’s _Voyage to China_. Cf.
Maury, _Légendes Pieuses_, part 1, for numerous mediæval examples of
miracles in competition with the Bible.
[108.2]
Rydberg, 156, citing the _Volsungasaga_.
[111.1]
ii. _Silva Gad._, 19, translating a MS. of the sixteenth century in
the British Museum. Stories of dreams of this kind are found
everywhere. Compare, for example, Ragnhild’s dream of her son Harold
Fairhair (i. Morris and Magnússon’s _Heimskringla_, 83) and the
well-known stories of Athelstan’s mother and Cyrus’ mother. So Gorm,
king of Denmark, dreamed of the sons, Knut and Harald, who were to be
born of his wife Thyra, daughter of Ethelred, king of England. Saxo,
319 (Elton’s version, 387). According to a writer quoted by Southey
(iii. _Commonplace Bk._, 753) Joan of Arc’s mother dreamed she gave
birth to a thunderbolt.
[112.1]
iii. Bancroft, 99, apparently quoting Holmberg, _Ethn. Skizz._; Ensign
Niblack, in _Nat. Mus. Rep._, 1888, 379. The allied people, the
Koniagas of the southern shores of Alaska, have a similar tradition
concerning Elkh, the founder of their race. The Thlinkit and Koniagan
traditions seem in fact to be one and the same. Featherman,
_Aoneo-Mar._, 458. The Lenâpe tradition of Nanabozho, as reported by
Lindstrom about 1650, seems to attribute that hero’s birth to his
mother’s drinking out of a creek. Brinton, _Lenâpe_, 131.
[113.1]
Capt. Bourke, in ix. _Rep. Bur. Ethn._, 590, quoting Mendieta.
[113.2]
Hahn, _Tsuni_-ǁ_goam_, 69, 68.
[113.3]
Busk, _Sagas from the Far East_, 267. Unhappily Miss Busk’s
translations in this work cannot be trusted; but it contains the only
English version of the _Ardshi-Bordshi_ with which I am acquainted. i.
Cosquin, 69. Another version of the story, as told by an illiterate
Buddhist monk of Zain Shaben in north-western Mongolia, is given iii.
_F.L. Journ._, 321.
[114.1]
_Voyage de Siam des Pères Jesuites_, 296. In one of the Magic Songs
of the Finns, Louhiatar swallows iron hail, the siftings of Tuoni’s
mortar, and after thirty summers is disburdened of a progeny which
“become all sorts of sicknesses, a thousand causes of injury.” Hon. J.
Abercromby, in iv. _Folklore_, 40. Probably this too is a cosmological
myth.
[115.1]
iii. _Sacred Books_, 307.
[115.2]
De Charencey, _Le Fils_, 13.
[115.3]
iv. _F.L. Record_, 23.
[115.4]
Liebrecht in a note to _Gerv. Tilb._, 72, quoting d’Herbelot. Cf. De
Charencey, _Le Fils_, 13, where a similar Chinese tale is mentioned.
[116.1]
ii. _Silva Gad._, 1, translating a MS. written in 1780-82, which in
its turn is a transcript of a translation from a Latin life of this
somewhat doubtful saint, printed in the _Acta Sanctorum Hiberniæ_ at
Louvain, 1645. The MS. in question is in the British Museum.
[116.2]
vi. _Rev. Celt._, 179; D’Arbois de Jubainville, _Épopée Celtique_,
16; both translating MSS. of the fourteenth century now in the library
of the Royal Irish Academy at Dublin.
[117.1]
D’Arbois de Jubainville, _Épopée Celtique_, 37, translating _Leabhar
na hUidhre_ (_Book of the Dun Cow_), MS. dating back to about the year
1100. See another translation, ix. _Rev. Celt._, 12. For Balor’s story
as given in modern folklore, see _ante_, p. 15.
[117.2]
ii. _Silva Gad._, 23.
[118.1]
ii. _Silva Gad._, 89, translating _Leabhar na hUidhre_.
[118.2]
Prof. Whitley Stokes, in ii. _Rev. Celt._, 199, translating the
_Leabhar breac_, a MS. written shortly before 1411, now in the Royal
Irish Academy.
[119.1]
Francisco de Avila’s Narrative, translated by Markham, _Rites and
Laws_, 125. It is needless to point out the analogy of part of this
tale to modern folktales like Basile’s tale of Pervonto, cited in the
last chapter.
[120.1]
De Gubernatis, ii. _Zool. Myth._, 331. The ancient nations of the
Mediterranean basin believed that the mouth was the ordinary way of
impregnation for fishes. Herod. ii. 93; Ælian, _Nat. Anim._, ix. 63.
I have found a similar belief among the peasantry of Gloucestershire,
where I am writing, as regards the pea-hen.
[120.2]
Von Wlislocki, _Volksdicht._, 300.
[121.1]
v. _Sacred Bks._, 187. Unfortunately Mr. West, the translator, has not
given that part of the _Selections_ which relates to Zoroaster’s
life--only a summary of its contents.
[121.2]
viii. _Rev. Trad. Pop._, 601, translating S. H. Marian.
[122.1]
Landes, _Annam._, 12. There is a Japanese tale of a lady who, having
been barren for many years, at length, as the result of much prayer to
the gods, bore five hundred eggs. They were thrown into the water in a
box, but rescued by a fisherman, incubated in an oven, and all happily
hatched. Five hundred heroes were thus produced, whom their mother was
afterwards glad to recognise and receive back. This is the legend of
Bunsio, the goddess of fruitfulness and riches. Ploss, i. _Weib_, 441,
quoting Horst.
[122.2]
Hon. J. Abercromby, in i. _Folklore_, 331.
[122.3]
iv. _F.L. Journ._, 21.
[123.1]
M. Dragomanov in _Compte Rendu du Congrès_, 46.
[124.1]
ii. _Tuti-Nameh_, 85. With these stories may be compared a
Transylvanian Gipsy saga concerning the origin of the Ashani tribe.
Ashani, the eponymous mother of the tribe, was the child of a man to
whom a supernatural being appeared in a dream riding on the man’s own
cow, and commanded him to slay the cow, burn its flesh and let his
wife eat of the ashes. He was then to sleep with her upon the cowhide.
Compliance with this command was followed by Ashani’s birth. Von
Wlislocki, _Volksdicht._, 184.
[124.2]
ii. Gonzenbach, 165; Crane, 208.
[124.3]
Von Wlislocki, _Volksdicht._, 183. See also his _Volksgl. Zig._, 14.
On the Keshalyi’s hair, see _post_, p. 155.
[125.1]
Dennys, 135, citing the _China Review_.
[125.2]
i. _Leg. Panjâb_, 139, 142.
[125.3]
Liebrecht in a note to _Gerv. Tilb._, 69. Jonas Hanway refers to a
Mohammedan belief that the Virgin Mary conceived Our Lord by the smell
of a rose. i. Hanway, 179. I have not been successful in tracing his
authority.
[125.4]
Arnobius, _Adv. Gentes_, v. 5; Pausanias, vii. 17.
[126.1]
iii. Bancroft, 296, quoting Torquemada; Müller, _Amer. Urrel._, 601.
The account given by Dr. Brinton makes Coatlicue a virgin and the ball
of feathers merely “some white plumes.” _Amer. Hero-Myths_, 77. It
does not appear on what authority this account rests. I feel sure,
however, that it has not been given without reason. The round shield
borne by the god in his usual representations was studded with white
pellets of feathers. Zelia Nuttall, in v. _Internat. Archiv._, 39.
[127.1]
Featherman, _Papuo-Mel._, 43.
[128.1]
_Mabinogion_, 421; i. _Y Llyvyr Coch_, 68. Note the singular
resemblance of the production of Llew Llaw Gyffes to that of the
children in the Zulu and Kaffir tales mentioned on p. 98. Compare also
the Thlinkit cosmogonic saga of the child born from a cockle-shell.
_Rep. Nat. Mus._ (1888), 378.
[128.2]
Im Thurn, 378. Cf. the tradition of the first khan of the Diurbiuts,
a Mongolian tribe. It was revealed to ten men in a dream that of the
tree Urun and the bird of the same name was born a divine son; he
became the khan: iv. _F.L. Journ._, 20. See also a curious tale from
New Guinea on the origin of death: xix. _Journ. Anthrop. Inst._, 465.
[129.1]
_Popol Vuh_, 89.
[130.1]
Landes, _Annam._, 63. See also a curious myth of the aborigines of
Hayti, one of the few descended to us, which represents a male
personage as becoming pregnant by the spittle of another. Having been
cut open, he brought forth a woman, by means of whom the island was
subsequently peopled. Liebrecht, in a note to _Gerv. Tilb._, 71,
quoting indirectly Peter Martyr.
[130.2]
iii. _Sacred Bks._, 396; De Charencey, _Le Fils_, 9.
[130.3]
Grimm, _Teut. Myth._, 1449. In a modern Indian _märchen_ from
Salsette the heroine is born in an extraordinary manner. A woman pours
into a mendicant’s hands some rice boiling hot from the caldron,
raising a big blister on his thumb. When his wife breaks the blister a
little girl comes out. Miss Cox, _Cinderella_, 260, abstracting a
story in xx. _Indian Antiquary_, 142.
[131.1]
xix. _Sacred Bks._, 2; Rhys Davids, _Buddhism_, 183. The father and
the mother of Parákrama 1., the restorer of the native kingdom of
Ceylon, dreamed the same night that a beautiful elephant entered her
chamber; and this was interpreted to foretell the birth of a hero.
_Buddhism Primitive and Present in Magadha and in Ceylon_, by Reginald
Stephen Copleston (London, 1892), 378.
[132.1]
Sale, _Koran_, note on ch. xxix., citing Arab authors.
[132.2]
Brinton, _Amer. Hero-Myths_, 90; iii. Bancroft, 271; both citing the
Mexican Codex in the Vatican and the _Codex Telleriano-Remensis_.
[133.1]
Callaway, _Tales_, 335.
[133.2]
Ploss, i. _Weib_, 436.
[134.1]
Plutarch, _Names of Rivers and Mountains_, xxiv.
[134.2]
Featherman, _Aoneo-Mar._, 80.
[134.3]
De Charencey, _Le Fils_, 16.
[134.4]
iv. _Sacred Bks._, lxxix.; v. 143 note, 144; xxiii. 195, 226, 307; De
Charencey, _Traditions_, 31, quoting Tavernier; Rev. Dr. Mills, in
_Nineteenth Century_, Jan. 1894, 51.
[134.5]
_Gerv. Tilb._ (Decision i. c. 17), 6, 68.
[135.1]
Browne, _Vulgar Errors_ (l. vii. c. 16), 371.
[135.2]
_Arcana Microcosmi: or, The hid Secrets of Man’s Body discovered_,
etc. By A. R. (London, 1652), 132.
[136.1]
Brinton, _Amer. Hero-Myths_, 47, citing Schoolcraft, who must,
however, be generally accepted with caution.
[136.2]
_Kalevala_, runes xlv. and i. I have already referred to another
legend of the fertilisation of Loujatar, p. 114, note. The Magic Songs
of the Finns are full of these stories. See Hon. J. Abercromby, in iv.
_Folklore_, 35, 37, 47. The Magyars tell of a wind-begotten
supernatural steed. Von Wlislocki, _Volksgl. Mag._, 10. Sir Walter
Scott refers somewhere to a border ballad of a maiden impregnated by
the night-wind; but I have mislaid the reference.
[136.3]
iii. Bancroft, 175, note. Cf. Dr. A. W. Bell, in i. _Journ. Ethnol.
Soc., N.S._, 250, where “a dewdrop from the Great Spirit” is said to
have fallen upon the maiden’s bosom, entered her blood and caused her
to conceive. This comes to the same thing; but Bancroft’s version
seems more primitive.
[137.1]
De Charencey, _Traditions_, 34, citing the Marquis
d’Hervey-Saint-Denis. According to an Irish tradition, related in
America by a woman from Roscommon, the ass and cow are accounted
sacred, because these animals breathed upon the infant Jesus in the
manger, and thus kept him warm. vi. _Journ. Amer. F.L._, 264.
[138.1]
De Charencey, _Traditions_, 35.
[138.2]
i. Reed, 201.
[139.1]
_Second Voyage du Père Tachard_, 247. Sommonocodon is obviously
Buddha. Both this story and one previously given (on p. 114) have been
filtered through the minds of Jesuit fathers anxious to discover
identifications with Christian teaching.
[139.2]
De Charencey, _Le Fils_, 13.
[142.1]
iii. Radloff, 82.
[143.1]
De Charencey, _Traditions_, 38, quoting Father Giov. Phil. Marini;
Southey, iv. _Commonplace Bk._, 41, quoting Picart.
[143.2]
De Charencey, _Traditions_, 36.
[143.3]
Ellis, i. _Polyn. Res._, 262. Cf. the account of creation in the
Windward Isles, _ibid._, 324.
[143.4]
_Ibid._, 326.
[144.1]
Pliny, _Nat. Hist._, xxxvi. 70; Ovid (_Fasti_, vi. 629) and Arnobius
(_Adv. Gen._, v. 18) regard Ocrisia as not quite so innocent.
According to the former, Vulcan it was who was the father. Livy (i.
39) rationalises the tale.
[144.2]
Codrington, 406.
[145.1]
Southey, iv. _Commonplace Bk._, 142; Featherman, _Chiapo-Mar._, 136.
[146.1]
While these sheets were passing through the press, Comte H. de
Charencey, of whose studies I have availed myself in the foregoing
pages, republished the substance of his articles on the Virgin’s Son,
with additions, in a work entitled _Les Folklore dans les deux mondes_
(Paris, Klincksieck, 1894). He seeks there to show that the New World
borrowed many of its legends from the Old, and among them that of the
Supernatural Birth. If I understand him aright, he follows M. Angrand
in attributing Mexican civilisation to an Asiatic origin, and declares
that while traditions of a powerful hero born without a father are
found among the tribes whose culture was drawn from this source, they
are not found among other peoples, like the Mayas and the Peruvians,
whose civilisation is to be ascribed to an easterly provenience. It is
always dangerous to assert a negative. We have already seen (_ante_,
p. 118) that the Peruvians had a tradition of the Supernatural Birth,
although the offspring did not turn out a hero. But Hiawatha was a
hero exactly of the kind referred to; and the foremother of the
Bakaïrí of Central Brazil gave birth to the twin culture-heroes and
parents of the race from swallowing two finger-bones. Von den Steinen,
373. The myth is far too widely spread, and far too deeply rooted in
the savage beliefs of both hemispheres, to be simply accounted for by
borrowing.
CHAPTER VI NOTES
[148.1]
Ploss, i. _Weib_, 431, citing Duncker.
[149.1]
xxix. _Sacred Books_, 180; cf. 395.
[149.2]
_Meddygon Myddfai_, 269. Concerning this work see my article on “Old
Welsh Folk-Medicine” in ix. _Y Cymmrodor_, 227. Both MSS. comprised in
the book badly want careful reprinting and proper editing.
[150.1]
_Ibid._, 262, 263; Friend, 115, 124, 581. Rosemary with grains of
mastic was given by physicians in the seventeenth century to cure
barrenness. Ploss, i. _Weib_, 434. A Gipsy charm quoted by Leland from
Dr. von Wlislocki prescribed oats to be given to a mare out of an
apron or gourd, with an incantation expressly bidding her “Eat, fill
thy belly with young!” _Gip. Sorc._, 84.
[150.2]
W. A. Clouston, in Burton, iii. _Suppl. Nights_, 576, quoting _Indian
N. and Q._
[150.3]
i. Risley, 256.
[151.1]
Leland, _Gip. Sorc._, 101.
[151.2]
Ploss, i. _Weib_, 439, citing von Wlislocki.
[151.3]
_Ibid._, citing Krauss.
[151.4]
Von Schulenburg, 232.
[151.5]
J. B. Andrews, in ix. _Rev. Trad. Pop._, 111.
[151.6]
Featherman, _Chiapo-Mar._, 444.
[151.7]
Ploss, i. _Kind_, 30, 32; H. Ling Roth, in xxii. _Journ. Anthr.
Inst._, 209. In the island of Aurora a woman sometimes takes it into
her head “that the origin, or beginning, of one of her children is a
cocoa-nut, or bread-fruit, or something of that kind;” and this gives
rise to a prohibition of the object for food, just as in the case of a
totem. Rev. Dr. Codrington, in xviii. _Journ. Anthr. Inst._, 310; ii.
_Rep. Austr. Ass._, 612. I hardly know how to account for this notion
except by the suggestion that such a woman may have eaten the fruit in
question about the time her pregnancy commenced, and thence have been
led to believe that the pregnancy was in some way due to it. Dr.
Codrington, however, upon inquiry, informs me that he never heard of
any belief of the kind. It is perhaps worth noting as a coincidence,
if nothing more, that on Lepers’ Island the two intermarrying
divisions are called _branches of fruit_, “as if,” says Dr.
Codrington, “all the members hang on the same stalk.” Codrington,
_Melanesians_, 26.
[152.1]
Meier, _Sagen_, 476, 474. It is a saying at Pforzheim: To make a
nut-tree bear, let a pregnant woman pick the first nuts. Grimm, _Teut.
Myth._, 1802.
[153.1]
Dr. Krauss, in iii. _Am Urquell_, 276. In Silesia stones are put on
the trees on Christmas Eve to make them bear the more. Grimm _Teut.
Myth._, 1825.
[154.1]
Ploss, i. _Weib_, 431, 432, 434, 445, citing various authorities.
Compare Queen Isolte’s lily, referred to _ante_, page 91. What is the
meaning of the attribution, widely spread in Europe, of children to
trees or vegetables? See, for examples, iv. _Am Urquell_, 224 _et
seqq._; Zingerle, _Sagen_, 110; Finamore, _Trad. Pop. Abr._, 56. In
England children are said to come out of the parsley-bed.
[154.2]
_Gen._ xxx. 14. _Early Trav._, 434.
[155.1]
Von Wlislocki, _Volksgl. Zig._, 90.
[155.2]
Ploss, i. _Weib_, 439.
[155.3]
Clouston, in Burton, iii. _Suppl. Nights_, 576, citing Pandit Natésa
Sástri in _Indian N. and Q._
[155.4]
Southey, iii. _Commonplace Bk._, 20, 75.
[155.5]
Von Wlislocki, _Volksgl. Siebenb. Sachs._, 54.
[156.1]
Von Wlislocki, _Volksgl. Zig._, 13. Compare the story given in the
last chapter, _ante_ p. 124.
[156.2]
Krauss, _Sitte und Brauch_, 531; Ploss, i. _Weib_, 432, 440, 441, 443,
431, citing various authorities.
[156.3]
Schröder, 171, citing Hartknoch; Ploss, i. _Weib_, 445.
[157.1]
Sextus Placitus, i. _Sax. Leechd._, 345.
[157.2]
Ploss, i. _Weib_, 431, 432, citing Nachtigall and Junk.
[157.3]
Von Wlislocki, _Volksgl. Siebenb. Sachs._, 103. In Transylvania hare’s
flesh, especially the testicles, is also esteemed a specific against
impotence and childlessness. _Ibid._, 169.
[157.4]
Leland, _Gip. Sorc._, 101.
[157.5]
Von Wlislocki, _Volksdicht._, 314.
[158.1]
Ploss, i. _Weib_, 442.
[158.2]
J. Spinner of Lemberg, in iv. _Am Urquell_, 125.
[158.3]
xxx. _Sacred Bks._, 110.
[159.1]
iii. _Sax. Leechd._, 69.
[159.2]
Theal, 201.
[159.3]
Eug. Polain, in ii. _Bull de F.L._, 82.
[159.4]
Ploss, i. _Weib_, 434, 443.
[159.5]
Pliny, _Nat. Hist._, x. 85.
[159.6]
Wolf, _Niederl. Sag._, 227; ii. _Bull de F.L._, 82.
[160.1]
ii. Witzschel, 244; Von Wlislocki, _Volksgl. Siebenb. Sachs._, 152.
[160.2]
Ploss, i. _Weib_, 443, citing von Wlislocki in general terms. The
statement is repeated (as usual without giving his authority) by
Leland, _Gip. Sorc._, 101.
[160.3]
Krauss, _Sitte und Brauch_, 531.
[160.4]
Victor Mindeleff, in viii. _Rep. Bur. Ethn._, 32.
[160.5]
Ploss, i. _Weib_, 435, citing Sandreczki.
[161.1]
Tuchmann, in vi. _Mélusine_, 109, quoting Rehatsek, _Journ. Anthrop.
Soc. Bombay._
[161.2]
Clouston, in Burton, iii. _Suppl. Nights_, 576 note, quoting Pandit
Natésa Sástri, _Indian N. and Q._
[162.1]
Von Wlislocki, _Volksgl. Zig._, 66. Wherever this work is cited, it
must be understood, unless otherwise expressed, to deal with the
Gipsies of the Danubian countries, where alone, the author says, they
are unsophisticated.
[162.2]
Von Wlislocki, in iii. _Am Urquell_, 7.
[162.3]
B. W. Schiffer, in iii. _Am Urquell_, 147.
[162.4]
A. F. Dörfler, in iii. _Am Urquell_, 269.
[163.1]
Von Wlislocki, _Volksleb. Mag._, 77. According to the same author, the
afterbirth of a boy or girl placed under the bed will ensure the
procreation of a child of the same sex; but the husband must be
careful which side he gets into bed--on the right for a boy, on the
left for a girl. _Ibid._, 80.
[163.2]
Von Wlislocki, _Volksgl. Zig._, 103.
[164.1]
i. Lane, 393, 394.
[164.2]
Brinton, _Myths_, 253.
[164.3]
v. _Rep. Bur. Ethn._, 111, translating _Relations des Jesuites_
(1636). In the Banks’ Islands are certain spirits called _Nopitu_. It
is believed that a woman sometimes hears one of them say: “Mother, I
am coming to you,” and feels it entering into her; and it is
afterwards born as an ordinary child. Codrington, 154. This does not
appear to be a case of migration.
[165.1]
iii. _Sax. Leechd._, 66.
[165.2]
Von Wlislocki, _Volksgl. Siebenb. Sachs._, 75, 152.
[165.3]
Schiffer, in iv. _Am Urquell_, 187.
[165.4]
Kohlrusch, 324.
[166.1]
Rev. W. Gregor, in iii. _Folklore_, 68.
[166.2]
i. _Leg. Panj._, 2.
[167.1]
vi. _Mélusine_, 111, quoting _Panjab N. and Q._, and _Indian N. and
Q._
[169.1]
Ploss, i. _Weib_, 436, 437, 438, 439, referring to various
authorities. The Kich Negresses about Adaël, west of the White Nile,
in Equatorial Africa, however, think it necessary to wash in liquids
much less innocent than water, unless they want to be sterile. Kara
Kirghiz women spend a night beside a holy well. v. Radloff, 2. The
ceremonies they practise are not mentioned.
[169.2]
Jevons, _Plutarch’s Roman Questions_, ci.; iii. _L’Anthropologie_,
548, 558; _Congress_ (1891) _Report_, 345; Kolbe, 163; Rodd, 94;
Dalton, _passim_; Ploss, i. _Weib_, 445, citing Böder; Winternitz,
_Altind. Hochz._, 47, 101.
[170.1]
Hahn, _Tsuni_-ǁ_goam_, 87.
[170.2]
Ploss, i. _Weib_, 443, citing Wuttke. In Hainaut a profusion of fruit
on the nut-trees prognosticates many bastards during the year. Harou,
28.
[170.3]
Ploss, i. _Weib_, 446.
[170.4]
Frazer, ii. _Golden Bough_, 238, note, quoting Monier-Williams,
_Religious Life and Thought in India_.
[171.1]
T. J. Hutchinson, in iii. _Trans. Ethnol. Soc., N.S._, 327.
[171.2]
i. Preller, 389; Ovid, _Fasti_, ii. 425.
[171.3]
Ploss, i. _Weib_, 435.
[171.4]
Ploss, i. _Weib_, 445; Grimm, _Teut. Myth._, 1794.
[172.1]
Grimm, _Teut. Myth._, 1795.
[172.2]
De Charencey, _Le Fils_, 26.
[172.3]
v. Radloff, 2. Among the Southern Slavs the bride is unveiled beneath
an apple-tree and the veil is sometimes hung on the tree. Krauss,
_Sitte und Brauch_, 450.
[173.1]
Ploss, i. _Weib_, 437, 439. For other amulets, see _ibid._, 441;
Klunzinger, 399.
[173.2]
Codrington, 184.
[173.3]
Ploss, i. _Weib_, 439.
[174.1]
A. H. Kiehl, in vi. _Journ. Anthr. Inst._, 359.
[174.2]
Augustine, _Civ. Dei_, vi. 9; Ploss, i. _Weib_, 435, quoting Thomas
Bartholinus.
[174.3]
Ploss, i. _Weib_, 436.
[174.4]
Bérenger-Féraud, 201, quoting Yéménier.
[175.1]
_County F.L., Suffolk_, 124, quoting _Corolla Varia_ by Rev. W.
Hawkins (1634), and deeds of the monastery relating to the property
and the bull. The rite had evidently been mutilated.
[176.1]
Ploss, i. _Weib_, 444; Bérenger-Féraud, 200. Other Breton cases are
referred to by Sébillot, i. _Trad. et Sup._, 51.
[176.2]
vi. _Mélusine_, 154, quoting the _Temps_; 258, quoting _Byegones_.
[177.1]
Zingerle, _Sitten_, 26. Ploss, i. _Weib_, 444, reproduces a photograph
of one of these votive figures bought by the author in a
wax-chandler’s shop at Salzburg as recently as 1890.
[177.2]
Featherman, _Nigritians_, 139, quoting Hecquard.
[178.1]
Ploss, i. _Weib_, 442, quoting Riedel.
[178.2]
Winternitz, 23, 75; Schroeder, 123.
[178.3]
Casalis, 265; Tylor, _E. Hist._, 109; M. Delafosse, in iv.
_L’Anthropologie_, 444.
[179.1]
vi. _Mélusine_, 231, quoting Doolittle.
[179.2]
Pliny, _Nat. Hist._, x. 51. See also Ælian, _Nat. Anim._, xvii. 15.
As to the power of flowers to imprint themselves by their smell on the
fœtus, see Vasconcellos, 201.
[179.3]
v. _Mélusine_, 248.
[180.1]
Pliny, _Nat. Hist._, viii. 67; Aug. _Civ. Dei_, xxi. 5.
[180.2]
Marsden, 297.
CHAPTER VII NOTES
[184.1]
ii. _Records of the Past_, 137; Maspero, 3.
[186.1]
Haltrich, 1 (Story No. 1). In a Wallachian variant the trees are
apple-trees, the mother is only expelled, and the tremendous _Deus ex
machinâ_ of the Transylvanian story is not brought upon the scene.
Schott, 121 (Story No. 8). This is a later stage in the history of the
tale. See also another variant, Schott, 332.
[187.1]
Kremnitz, 30 (Story No. 3), from Slavici.
[187.2]
iv. Pitrè, 328 (variant of Story No. 36).
[187.3]
Day, 145 (Story No. 9).
[188.1]
Wolf, _Deutsche Hausm._, 390.
[188.2]
Maspero, xvi., quoting Rambaud, _La Russie Épique_.
[189.1]
Luzel, iii. _Contes Pop._, 262.
[189.2]
Wratislaw, 138 (Story No. 23), from Afanasief.
[190.1]
Legrand, 107, from Sakellarios.
[190.2]
i. Von Hahn, 268.
[191.1]
ii. _Pentamerone_, 231 (Story No. 59).
[191.2]
Frere, 79 (Story No. 6).
[191.3]
Stokes, 138 (Story No. 21).
[192.1]
Landes, _Tjames_, 79 (Story No. 10). It is abstracted in Miss Cox’s
_Cinderella_, 299.
[193.1]
A large number of these stories has been abstracted and commented on
by M. Eugène Monseur, i. _Bulletin de F.L._, 89, to whose accurate
and scholarly paper the reader is referred. See also Grimm, ii.
_Tales_, 538; Countess Martinengo-Cesaresco, 9; Ellis, _Yoruba_, 134.
[194.1]
i. Child, 118.
[195.1]
Campbell, _Santal F.T._, 52, 106, 102. In a Basuto tale a mother,
irritated by her daughter, commits a deadly assault upon her, and
beats her body to dust. The wind of the desert carries the dust away
to a lake, where a crocodile makes of it a woman to live with him in
the lake. From time to time she comes up to the surface and calls to
her sister, chanting the story of her wrongs. Casalis, 360.
[196.1]
Theal, 138.
[196.2]
Ralston, _Russian F.T._, 10, from Afanasief.
[197.1]
Rink, 450.
[197.2]
Landes, _Tjames_, 77.
[197.3]
ii. Giles, 207. See also _ibid._, 119, 267, 279.
[198.1]
i. Giles, 413.
[198.2]
Countess Martinengo-Cesaresco, 24.
[198.3]
Jacobs, _Celtic F.T._, 82, from xiii. _Celtic Mag._, 69. An Irish form
of this story, manifestly later in its present form, derives the
interlacing trees from stakes of yew passed through the bodies of the
lovers when they were buried. Gaidoz, in iv. _Mélusine_, 12, citing
_Transactions of the Gaelic Soc._, 1808.
[199.1]
W. Spottiswoode, in ii. _Trans. Ethnol. Soc., N.S._, 248. See for
other examples iv. and v. _Mélusine, passim._
[199.2]
Zingerle, _Sagen_, 136.
[200.1]
i. _Blätt. f. Pomm. Volksk._, 17. Other instances are cited there.
Among the peasantry of the Riviera, thorns or nettles growing on a
grave are a sign of the damnation of the dead; if other plants grow,
he is happy; if a mixture, he is in purgatory. J. B. Andrews, in ix.
_Rev. Trad. Pop._, 117.
[200.2]
Featherman, _Tur._, 269; i. Macdonald, 229, citing Krapf.
[200.3]
Hunter, _Rural Bengal_, 210.
[200.4]
ix. _Rev. Trad. Pop._, 75, quoting Argensola, _Histoire de la
Conquête des Isles Moluques_ (Amsterdam, 1706).
[201.1]
Modigliani, 618.
[201.2]
Grimm, _Teut. Myth._, 1811.
[201.3]
viii. _Rev. Trad. Pop._, 279.
[202.1]
Dorman, 293, citing Smith’s _Brazil_; Von den Steinen, 369.
[202.2]
Callaway, in iv. _Journ. Anthr. Soc._, cxxxviii.
[203.1]
Grant Allen, _Attis_, 33, and _passim._ See also Frazer, _Golden
Bough, passim_; Bötticher, 254 _seqq._
[204.1]
Callaway, _Rel. Syst._, 140.
[204.2]
Le Page Renouf, in xvi. _Proc. Soc. Bibl. Arch._, 100.
[204.3]
Ellis, _Yoruba_, 133, 134.
[204.4]
Grabowsky, in ii. _Internat. Archiv._, 181, 187.
[205.1]
Modigliani, 292, 277, 290, 293, 479. Is it too much to say that the
Greek custom whereby the nearest relative received the dying breath in
a kiss probably originated in a similar belief?
[205.2]
Guppy, 54.
[205.3]
Featherman, _Aoneo-Mar._, 236.
[205.4]
Bourke, in ix. _Rep. Bur. Ethn._, 470, quoting Schultze, in
_Smithsonian Report_ for 1867.
[205.5]
Powers, 182; Knight, 109.
[206.1]
Zingerle, _Sagen_, 137. Other examples on the following pages. Breton
examples may be found in Le Braz, 122, 132, 270, 272, 417.
[208.1]
Ovid, _Metam._, xiii. 697.
[209.1]
Southey, ii. _Commonplace Bk._, 435, quoting Ward, i. _Hindoos_, 54.
[209.2]
Gardner, in iv. _F.L. Journ._, 30.
[213.1]
_Mabinogion_, 471. Cf. Prof. Rhys’ exposition of the story, _Hibbert
Lectures_, 543.
[215.1]
D’Arbois de Jubainville, _Cycle Myth._, 47, citing the _Leabhar na
hUidhre_ and two other MSS.
[217.1]
_Ibid._, 312. Finn mac Cumhail too had previously lived as Mongan.
_Ibid._, 337.
[218.1]
Powers, _Tribes of California_, iii. _Contrib. N. Amer. Ethn._, 299.
[218.2]
_The Wooing of Emer_, translated by Prof. Kuno Meyer, i. _Arch. Rev._,
70.
[218.3]
xxv. _Sacred Bks._, 329.
[219.1]
_Grihya-Sûtra_ of Hiranyakesin, xxx. _Sacred Bks._, 211.
_Grihya-Sûtra_ of Âsvalâyana, xxix. _Sacred Bks._, 183. Chinese
ritual, in its insistence on the necessity of personation of the dead
at solemn sacrifices by his grandson, or some one else of the same
surname, points to the same doctrine. See especially The _Lî_-K_î_,
xxvii. _Sacred Bks._, 337; xxviii. 243.
[219.2]
Featherman, _Nigritians_, 447; Tylor, ii. _Prim. Cul._, 4; _Winwood
Reade_, 539; Ploss, i. _Kind_, 259, citing Bastian. Ellis, _Yoruba_,
128, says the inquiry is made of a priest of Ifa, the god of
divination. It is believed by one of the Ewe tribes, neighbours of the
Yoruba, that the lower jaw is the only part of the body which a child
derives from its mother, all the rest being from the ancestral _luwoo_
or _kra_. The father furnishes nothing. _Ibid._ 131 note.
[219.3]
Burton, ii. _Wanderings_, 174.
[220.1]
Ellis, _Tshi-speaking Peoples_, 149; _Ewe-speaking Peoples_, 114;
Burton, ii. _Gelele_, 158; ii. _Wanderings_, 173.
[220.2]
Macpherson, _Memorials_, 72, 92, 134. But see as to the Kols, who
perform a similar ceremony without the same ancestral reference,
Dalton, 295.
[221.1]
Tylor, 184.
[221.2]
_Ibid._, 36.
[221.3]
Turner, _Samoa_, 16, 77, 78; _Polynesia_, 174, 178, 238.
[222.1]
xviii. _Journ. Anthr. Inst._, 311.
[222.2]
Tylor, ii. _Prim. Cul._, 4.
[222.3]
Featherman, _Aoneo-Mar._, 31, 392; iii. Bancroft, 517. See also Tylor,
ii. _Prim. Cul._, 3; Niblack, in _Rep. Nat. Mus._ (1888), 369.
[222.4]
Liebrecht, 311.
[223.1]
iii. Bancroft, 517. Did Bancroft read his authority aright? Tylor,
citing Waitz, states that it was the child who bore not only the name
but the rank of the deceased. I have preferred to cite Bancroft both
because the statement is second-hand, instead of third-hand (I have no
access to the original), and because it tells somewhat less strongly
in favour of the argument.
[223.2]
Bourke, in ix. _Rep. Bur. Ethn._, 470, quoting Schultze, _Fetichism_
(New York, 1885).
[223.3]
iii. _Trans. Ethnol. Soc., N.S._, 188, 375; Von den Steinen, 334, 434.
[223.4]
Featherman, _Dravidians_, 491.
[223.5]
Placucci, 78, 23. The reason, however, may be derived from the belief
that to bestow the name is to bestow a part of the life of the
original owner of the name, who would thus lose it. The same ambiguity
attaches to a superstition in the province of Posen (Polish Prussia),
where, if a child die and the next year another child be born, it must
not receive the name of the dead child lest it also die. iii. _Zeits.
f. Volksk._, 233. This would seem to amount to complete identity, or
else to some evil influence in the name, or perhaps to a mistake as to
the identity on the part of some malicious spirit who had a spite
against the dead child. At Chemnitz, if the first children take their
parents’ names they die before the parents. Grimm, _Teut. Myth._,
1778. These cases want further inquiry. As to the renewal of family
names by giving them to children, see Tylor, ii. _Prim. Cul._, 4;
Kaindl, 6; Finamore, _Trad. Pop. Abr._, 74.
[224.1]
Pigorini-Beri, 83.
[224.2]
E. H. Man, in xii. _Journ. Anthr. Inst._, 155.
[224.3]
Burton, _Wit and Wisdom_, 376.
[224.4]
_Relations des Jésuites_ (1636), translated by Miss Nora Thomas, v.
_Rep. Bur. Ethn._, 114, 111.
[225.1]
Tylor, ii. _Prim. Cul._, 3; i. Crantz, 161, 200; Rink, 44, 54, 64,
434; vi. _Rep. Bur. Ethn._, 612. _Ante,_ pp. 75, 196.
ERRATA
[_Copied from volume III in the series_]
p. 57, note 1, for 217 read 178
p. 61, last line but one, for _fisherman_ read _merchant_
TRANSCRIBER’S NOTES
The title page is used as a cover.
Page numbers are given in {curly} brackets. Endnotes markers are
given in [square] brackets in the plain text version.
Minor spelling inconsistencies (_e.g._ newborn/new-born,
Panjâb/Panjáb/Panjab, pomegranate-flower/pomegranate flower, 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 errata and endnotes entries to TOC.
[List of Works]
Move the LOW to the end of the main text and adjust the TOC
accordingly.
A few trivial punctuation and italics corrections.
Change “Am Urquell. Am Urquell. _Monatschrift_ für _Volkkunde_” to
_Monatsschrift_ and _Volkskunde_, respectively.
“Blätt. f. Pomm. … _Monatschrift_ für Sage” to _Monatsschrift_.
“Saxo Grammaticus translated by Oliver Elton, B.A. _Londo_ 1894” to
_London_ followed by a comma.
[Chapter IV]
“a duke dressed, like _Mackineely_ in the Irish tale” to _MacKineely_.
[Chapter V]
“This is a _quesion_ of apologetics, not of folklore” to _question_.
[Chapter VI]
“or if taken by a man, they will _enchance_ his potency” to _enhance_.
[Chapter VII]
“Accordingly certain kinds, of fish are not eaten” delete comma.
“was called Tuan, son of Carell He lived not only” add period after
_Carell_.
“bearing on the legend of Perseus, _But_ some account” to _but_.
[Endnotes]
(p. 187, note 2) “iv. _Pitré_, 328 (variant of Story No. 36)” to
_Pitrè_.
[End of text]