Cultur der Danâkil, Galla und Somâl_ (Berlin, 1896), p. 27.
[537] M. Merker, _Rechtsverhältnisse und Sitten der Wadschagga_ (Gotha,
1902), p. 21 (_Petermanns Mitteilungen_, Ergänzungsheft, No. 138).
[538] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin of
the American Museum of Natural History_, xv. pt. i. (1901) p. 160.
[539] H. Oldenberg, _Die Religion des Veda_, p. 505.
[540] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 484.
[541] H. Geurtjens, “Le Cérémonial des voyages aux Iles Keij,”
_Anthropos_, v. (1910) p. 352.
[542] H. A. Junod, _Les Ba-ronga_ (Neuchâtel, 1898), pp. 472 _sq._
[543] E. Doutté, _Magie et religion dans l’Afrique du Nord_ (Algiers,
1908), pp. 244 _sq._
[544] _Journal of American Folk-lore_, xvii. (1904) p. 293, referring
to Hesketh Pritchard, _Through the Heart of Patagonia_ (London, 1902).
[545] Fr. Boas, in _Sixth Report on the North-Western Tribes of
Canada_, p. 25 (separate reprint from _Report of the British
Association for 1890_).
[546] B. A. Hely, “Notes on Totemism, etc., among the Western Tribes,”
_British New Guinea: Annual Report for 1894–95_, p. 56.
[547] H. A. Junod, _Les Ba-ronga_ (Neuchâtel, 1898), p. 472.
[548] A. Jaussen, _Coutumes arabes au pays de Moab_ (Paris, 1908), p.
29.
[549] E. Poeppig, _Reise in Chile, Peru und auf dem Amazonenstrome_,
ii. 323.
[550] A. Thevet, _Cosmographie universelle_ (Paris, 1575), ii. 946
(980).
[551] A. Jaussen, “Coutumes arabes,” _Revue Biblique_, April 1903, p.
245; _id._, _Coutumes arabes au pays de Moab_, p. 36.
[552] F. S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_,
p. 147.
[553] Spencer and Gillen, _Native Tribes of Central Australia_, pp. 545
_sq._
[554] _Ibid._ pp. 494 _sq._
[555] Spencer and Gillen, _Northern Tribes of Central Australia_, p.
344.
[556] Aelian, _Nat. Anim._ i. 42, 43, and 48.
[557] C. Lumholtz, _Unknown Mexico_, ii. 234.
[558] C. Lumholtz, _op. cit._ i. 290.
[559] J. Mooney, “Myths of the Cherokee,” _Nineteenth Annual Report of
the Bureau of American Ethnology_ (Washington, 1900), part i. pp. 262,
284, 285, 306, 308.
[560] _Id._, _ib._ p. 262.
[561] _Id._, _ib._ p. 285.
[562] _Id._, _ib._ p. 266.
[563] _Id._, _ib._ p. 309.
[564] _Id._, _ib._ p. 309.
[565] J. Crevaux, _Voyages dans l’Amérique du Sud_ (Paris, 1883), pp.
159 _sq._
[566] J. Mooney, _op. cit._ p. 308.
[567] Scholiast on Plato, _Theaetetus_, p. 160 A.
[568] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 483.
[569] M. J. van Baarda, _op. cit._ p. 534.
[570] E. Chavannes, _Documents sur les Tou-Kiue (Turcs) Occidentaux_
(St. Petersburg, 1903), p. 134.
[571] Aelian, _Nat. anim._ i. 38.
[572] A. Jaussen, _Coutumes arabes au pays de Moab_, p. 35.
[573] J. Dos Santos, _Eastern Ethiopia_, book i. ch. 20 (G. McCall
Theal, _Records of South-Eastern Africa_, vii. 224).
[574] One of these shells is exhibited in the Anthropological Museum at
Berlin, with a label explaining its use. I do not know to what species
it belongs. It appeared to me to be of a sort which may often be seen
on mantelpieces in England.
[575] M. J. van Baarda, _op. cit._ p. 468.
[576] The king was Iphiclus; the wise man was Melampus. See
Apollodorus, i. 9. 12; Eustathius on Homer, _Od._ xi. 292; Schol. on
Theocritus, iii. 43. The way in which the king’s impotence was caused
by the knife is clearly indicated by the scholiast, on Theocritus:
συνέβη ἐπενεγκεῖν αὐτὴν [scil. τὴν μάχαιραν] τοῖς μορίοις τοῦ παιδός.
In this scholium we must correct ἐκτέμνοντι . . . δένδρον into
ἐκτέμνοντι . . . ζῷα. Eustathius (_l.c._) quotes the scholium in this
latter form. The animals were rams, according to Apollodorus.
[577] A. C. Kruijt, “Het ijzer in Midden-Celebes,” _Bijdragen tot de
Taal- Land- en Volkenkunde van Nederlandsch-Indië_, liii. (1901) pp.
157 _sq._, 159.
[578] A. W. Nieuwenhuis, _Quer durch Borneo_, ii. (Leyden, 1907) p. 173.
[579] _G_ri_hya-Sûtras_, translated by H. Oldenberg, part ii. p. 146.
[580] _G_ri_hya-Sûtras_, translated by H. Oldenberg, part i. pp. 168,
282 _sq._, part ii. p. 188 (_Sacred Books of the East_, vols. xxix. and
xxx.). Compare Sonnerat, _Voyage aux Indes Orientales_ (Paris, 1782),
ii. 81; E. Thurston, _Ethnographic Notes in Southern India_ (Madras,
1906), p. 1. So among the Kookies of Northern Cachar in India the young
couple at marriage place each a foot on a large stone in the middle
of the village. See Lieut. R. Stewart, “Notes on Northern Cachar,”
_Journal of the Asiatic Society of Bengal_, xxiv. (1855) pp. 620 _sq._
In the old ruined church of Balquhidder in Perthshire there is an
ancient gravestone on which people used to stand barefoot at marriages
and baptisms. See _The Folk-lore Journal_, vi. (1888) p. 271.
[581] Father Abinal, “Astrologie Malgache,” _Missions Catholiques_, xi.
(1879) p. 482.
[582] _The First Nine Books of the Danish History of Saxo Grammaticus_,
translated by O. Elton (London, 1894), p. 16. The original runs thus:
_Lecturi regem veteres affixis humo saxis insistere suffragiaque
promere consueverant, subjectorum lapidum firmitate facti constantiam
ominaturi_ (_Historia Danica_, lib. i. p. 22, ed. P. E. Müller).
[583] Aristotle, _Constitution of Athens_, 7 and 55; Plutarch, _Solon_,
25; Pollux, viii. 86.
[584] Martin, “Description of the Western Islands of Scotland,” in
Pinkerton’s _Voyages and Travels_, iii. 657.
[585] Martin, _op. cit._ p. 646.
[586] Martin, _op. cit._ pp. 627 _sq._
[587] W. Munzinger, _Sitten und Recht der Bogos_ (Winterthur, 1859),
pp. 33 _sq._ For an Indian example of swearing on a stone see J. Eliot,
“Observations on the Inhabitants of the Garrow Hills,” _Asiatick
Researches_, iii. 30 _sq._ (8vo ed.). On the custom see further my
article, “Folk-lore in the Old Testament,” in _Anthropological Essays
presented to E. B. Tylor_ (Oxford, 1907), pp. 131 _sqq._
[588] Pausanias, iii. 22. 1; compare _id._ ii. 31. 4.
[589] Ptolemaeus, _Nova Historia_, in Photius, _Bibliotheca_, p. 153,
ed. I. Bekker; _id._ in _Mythographi Graeci_, ed. A. Westermann, p. 198.
[590] Spencer and Gillen, _Northern Tribes of Central Australia_, pp.
253 _sq._
[591] Spencer and Gillen, _op. cit._ p. 472.
[592] P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima,
1621), pp. 15, 16, 25
[593] Father Lambert, in _Missions Catholiques_, xii. (1880) pp. 273,
287, xxv. (1893) pp. 104–106, 116–118; _id._, _Mœurs et Superstitions
des Néo-Calédoniens_ (Nouméa, 1900), pp. 217, 218, 222, 292–304.
Compare Glaumont, “Usages, mœurs et coutumes des Néo-Calédoniens,”
_Revue d’Ethnographie_, vii. (1889) pp. 114 _sq._ (whose account of the
stones is borrowed from Father Lambert).
[594] R. H. Codrington, _The Melanesians_ (Oxford, 1891), pp. 181–185.
[595] W. Ridgeway, _The Early Age of Greece_ (Cambridge, 1901), i.
330 _sq._; _id._, “The Origin of Jewellery,” _Report of the British
Association for 1903_ (meeting at Southport), pp. 815 _sq._
[596] _Orphica: Lithica_, 230 _sqq._, ed. G. Hermann. Pliny mentions
(_Nat. Hist._ xxxvii. 192) a white tree-stone (“_dendritis alba_”)
which, if buried under a tree that was being felled, would prevent the
woodman’s axe from being blunted.
[597] _Orphica: Lithica_, 189 _sqq._; compare Pliny, _Nat. Hist._
xxxvii. 162.
[598] W. Ridgeway, _The Early Age of Greece_, i. 330.
[599] J. G. von Hahn, _Albanesische Studien_, i. 158.
[600] K. Freiherr von Leoprechting, _Aus dem Lechrain_ (Munich, 1855),
p. 92.
[601] _Orphica: Lithica_, 335 _sqq._ This was perhaps the
“dragon-stone” which was supposed to confer extraordinary sharpness
of vision on its owner. See Ptolemaeus Hephaestionis, _Nov. Hist._
v. p. 150, in Photius, _Bibliotheca_, ed. I. Bekker, p. 192 of A.
Westermann’s _Mythographi Graeci_.
[602] Pliny, _Nat. Hist._ xxxvii. 124.
[603] _Orphica: Lithica_, 320 _sq._
[604] J. G. von Hahn, _Albanesische Studien_, i. 158. On the magic of
precious stones see also E. Doutté, _Magie et religion dans l’Afrique
du Nord_, pp. 82 _sqq._
[605] _Adonis, Attis, Osiris_, Second Edition, pp. 361 _sqq._, 369
_sqq._
[606] E. Doutté, _Magie et religion dans l’Afrique du Nord_, pp. 131
_sq._
[607] _The G_ri_hya-Sûtras_, translated by H. Oldenberg, part i. pp.
43, 285 _sq._, part ii. pp. 47 _sq._, 193 _sqq._ (_Sacred Books of the
East_, vols. xxix. and xxx.). In the last passage the address to the
star is fuller and more explicit. A part of it runs thus:—“He who knows
thee (the polar star) as the firm, immovable Brahman with its children
and with its grandchildren, with such a man children and grandchildren
will firmly dwell, servants and pupils, garments and woollen blankets,
bronze and gold, wives and kings, food, safety, long life, glory,
renown, splendour, strength, holy lustre, and the enjoyment of food.
May all these things firmly and immovably dwell with me!”
[608] P. Sébillot, _Légendes, croyances et superstitions de la mer_
(Paris, 1886), i. 136.
[609] P. Sébillot, _op. cit._ i. 135.
[610] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 499.
[611] Pliny, _Nat. Hist._ ix. 42.
[612] _Ibid_. ii. 220.
[613] Philostratus, _Vit. Apollon._ v. 2.
[614] P. Sébillot, _Légendes, croyances et superstitions de la mer_, i.
132.
[615] P. Sébillot, _op. cit._ i. 129–132; M. E. James in _Folklore_,
ix. (1898) p. 189.
[616] Dickens, _David Copperfield_, chap. xxx.
[617] W. Henderson, _Folklore of the Northern Counties of England_
(London, 1879), p. 58.
[618] _Henry V._ Act ii. Scene 3.
[619] Rev. C. Harrison, “Religion and Family among the Haidas,”
_Journal of the Anthropological Institute_, xxi. (1892) pp. 17 sq.
[620] C. Martin, “Über die Eingeborenen von Chiloe,” _Zeitschrift für
Ethnologie_, ix. (1877) p. 179.
[621] A. W. Howitt, _Native Tribes of South-East Australia_, p. 465.
[622] J. J. M. de Groot, _The Religious System of China_, i. 60–63.
Among the hairpins provided for a woman’s burial is almost always one
which is adorned with small silver figures of a stag, a tortoise, a
peach, and a crane. These being emblems of longevity, it is supposed
that the pin which is decorated with them will absorb some of their
life-giving power and communicate it to the woman in whose hair it is
ultimately to be fastened. See De Groot, _op. cit._ i. 55–57.
[623] J. J. M. de Groot, _op. cit._ iii. 977.
[624] J. J. M. de Groot, _op. cit._ iii. 1043 _sq._
[625] _Mission Pavie, Indo-Chine, 1879–1895, Géographie et voyages_,
i. (Paris, 1901) pp. 35–37. The kind of optical illusion which this
mock execution was intended to expiate is probably caused by a mist or
exhalation rising from damp ground.
[626] N. Adriani en A. C. Kruijt, “Van Posso naar Parigi,
Sigi en Lindoe,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, xlii. (1898) p. 524.
[627] J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual
Report of the Bureau of Ethnology_ (Washington, 1891), p. 352; _id._ in
_Nineteenth Annual Report, etc._, part i. (Washington, 1900) p. 295.
[628] _Relations des Jésuites_, 1642, pp. 86 _sq._ (Canadian reprint).
[629] W. Ellis, _History of Madagascar_, i. 454 _sqq._; Father Abinal,
“Astrologie Malgache,” _Missions Catholiques_, xi. (1879) pp. 432–434,
481–483. Compare J. B. Piolet, _Madagascar et les Hovas_ (Paris, 1895),
pp. 72 _sq._
[630] The principles of contagious magic are lucidly stated and
copiously illustrated by Mr. E. S. Hartland in the second volume of his
_Legend of Perseus_ (London, 1895).
[631] Meantime I may refer the reader to _The Golden Bough_, Second
Edition, i. 367 _sqq._
[632] R. Parkinson, _Dreissig Jähre in der Südsee_ (Stuttgart, 1907),
pp. 118 _sq._
[633] As to the diffusion of this custom in Australia see above, p. 97.
[634] See pp. 97 _sqq._
[635] F. Bonney, “On some Customs of the Aborigines of the River
Darling, New South Wales,” _Journal of the Anthropological Institute_,
xiii. (1884) p. 128. For the practice of some Victorian tribes see
above, p. 98.
[636] A. W. Howitt, in _Journal of the Anthropological Institute_,
xiii. (1884) pp. 456 _sq._; _id._, _Native Tribes of South-East
Australia_, p. 561.
[637] A. W. Howitt, in _Journal of the Anthropological Institute_, xvi.
(1887) p. 55, xx. (1891) p. 81; _id._, _Native Tribes of South-East
Australia_, pp. 561 _sq._
[638] A. W. Howitt, in _Journal of the Anthropological Institute_, xx.
(1891) pp. 80 _sq._; _id._, _Native Tribes of South-East Australia_,
pp. 655 _sq._
[639] Father Porte, “Les Reminiscences d’un missionnaire du
Basutoland,” _Missions Catholiques_, xxviii. (1896) p. 312.
[640] Charlotte Latham, “West Sussex Superstitions lingering in 1868,”
_Folklore Record_, i. (1878) p. 44.
[641] A. Wuttke, _Der deutsche Volksaberglaube_,² p. 330, § 526;
F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 307; E. Krause,
in _Zeitschrift für Ethnologie_, xv. (1883) p. 79; J. Vonbun,
_Volkssagen aus Vorarlberg_, p. 67; J. W. Wolf, _Beiträge zur
deutschen Mythologie_, i. p. 208, §§ 37, 39; G. Lammert, _Volksmedizin
und medizinischer Aberglaube in Bayern_, p. 128; H. Prahn, “Glaube
und Brauch in der Mark Brandenburg,” _Zeitschrift des Vereins für
Volkskunde_, i. (1891) p. 193; H. Raff, “Aberglaube in Bayern,” _ibid._
viii. (1898) p. 400; R. Andree, _Braunschweiger Volkskunde_ (Brunswick,
1896), p. 213. Compare J. V. Grohmann, _Aberglauben und Gebräuche aus
Böhmen und Mähren_, p. 169, § 1197.
[642] F. S. Krauss, _Sitte und Brauch der Südslaven_, p. 546.
[643] S. Weissenberg, “Kinderfreud und -leid bei den südrussischen
Juden,” _Globus_, lxxxiii. (1903) p. 317.
[644] W. Wyatt Gill, _Jottings from the Pacific_, pp. 222 _sq._ On
the use of roof-thatch in superstitious ceremonies see W. Caland,
_Altindisches Zauberritual_, pp. 82 n.² 182 _sq._ In the present case
the virtue of the thatch clearly depends on its harbouring rats. Some
Dravidian tribes forbid a menstruous woman to touch the house-thatch
(W. Crooke, _Popular Religion and Folklore of Northern India_,
Westminster, 1896, i. 269).
[645] J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen
Selebes en Papua_, p. 176.
[646] Riedel, _op. cit._ p. 75.
[647] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,”
_Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede
Serie, x. (1893) p. 822.
[648] F. Blumentritt, “Sitten und Bräuche der Ilocanen,” _Globus_,
xlviii. No. 12, p. 200.
[649] B. de Sahagun, _Histoire générale des choses de la Nouvelle
Espagne_, pp. 316 _sq._
[650] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_, p.
510, § 415.
[651] J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und
Mähren_, p. 111, § 822.
[652] A. A. Perera, “Glimpses of Cinghalese Social Life,” _Indian
Antiquary_, xxxii. (1903) p. 435.
[653] J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und
Mähren_, pp. 55 at top, p. 111, § 825. Mr. A. P. Goudy kindly
translated the Czech words for me.
[654] E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in
Berlin,” _Zeitschrift für Ethnologie_, xv. (1883) p. 84.
[655] J. Dawson, _Australian Aborigines_, p. 39.
[656] J. Mooney, “Myths of the Cherokee,” _Nineteenth Annual Report of
the Bureau of American Ethnology_ (Washington, 1900), part i. p. 266.
[657] G. F. Abbott, _Macedonian Folklore_ (Cambridge, 1903), p. 20.
[658] J. Teit, “The Thompson Indians of British Columbia,” _Memoir
of the American Museum of Natural History, The Jesup North Pacific
Expedition_, vol. i. part iv. (April 1900) p. 308.
[659] J. V. Grohmann, _op. cit._ p. 111, § 823; A. Wuttke, _Der
deutsche Volksaberglaube_,² p. 330, § 527.
[660] Spencer and Gillen, _Northern Tribes of Central Australia_, p.
593.
[661] Rasmussen, _Additamenta ad historiam Arabum ante Islamismum_, p.
64.
[662] L’Abbé B. Chémali, “Naissance et premier âge au Liban,”
_Anthropos_, v. (1910) p. 745.
[663] M. Abeghian, _Der armenische Volksglaube_ (Leipsic, 1899), p. 68.
[664] R. Taylor, _Te Ika A Maui, or New Zealand and its Inhabitants_²
(London, 1870), p. 184.
[665] Elsdon Best, quoted by W. H. Goldie, “Maori Medical Lore,”
_Transactions and Proceedings of the New Zealand Institute_, xxxvii.
(1904) pp. 94 _sq._
[666] George Bennett, _Wanderings in New South Wales, Batavia, Pedir
Coast, Singapore and China_ (London, 1834), i. 128, note*. As to
_fenua_ or _whenua_ in the sense of “placenta” and “land,” see E.
Tregear, _Maori-Polynesian Comparative Dictionary_ (Wellington, N.Z.,
1891), pp. 620 _sq._
[667] E. J. Eyre, _Journals of Expeditions of Discovery into Central
Australia_, ii. 323.
[668] G. F. Moore, _Descriptive Vocabulary of the Language in Common
Use amongst the Aborigines of Western Australia_, p. 9 (published
along with the author’s _Diary of Ten Years’ Eventful Life of an Early
Settler in Western Australia_, London, 1884, but paged separately).
[669] Spencer and Gillen, _Native Tribes of Central Australia_, p. 467.
[670] Spencer and Gillen, _Northern Tribes of Central Australia_, p.
607.
[671] Spencer and Gillen, _op. cit._ p. 608. The writers add that the
child has no special connexion with the tree in after years. We may
suspect that such a connexion did exist in former times.
[672] W. E. Roth, _North Queensland Ethnography_, Bulletin No. 5
(Brisbane, 1903), p. 18. As to the mode of determining where the soul
of the child has dwelt since its last incarnation, see above, pp. 99
_sq._
[673] K. Vetter, in _Nachrichten über Kaiser Wilhelms-Land und den
Bismarck-Archipel_, 1897, pp. 92; M. Krieger, _Neu-Guinea_, p. 165.
[674] The Rev. Lorimer Fison, in a letter to me dated May 29, 1901.
[675] Dr. Hahl, “Mittheilungen über Sitten und rechtliche Verhältnisse
auf Ponape,” _Ethnologisches Notizblatt_, ii. (Berlin, 1901) p. 10.
[676] R. Parkinson, “Beiträge zur Ethnologie der Gilbertinsulaner,”
_Internationales Archiv für Ethnographie_, ii. (1889) p. 35. In these
islands the children of well-to-do parents are always adopted by other
people as soon as they are weaned. See _ib._ p. 33.
[677] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 461.
[678] C. M. Pleyte, “Ethnographische Beschrijving der Kei-Eilanden,”
_Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede
Serie, x. (1893) pp. 816 _sq._ Compare J. G. F. Riedel, _De sluik-en
kroesharige rassen tusschen Selebes en Papua_, p. 236.
[679] J. G. F. Riedel, _op. cit._ p. 354.
[680] Riedel, _op. cit._ p. 303.
[681] Riedel, _op. cit._ p. 208.
[682] Riedel, _op. cit._ pp. 23, 135, 236, 328, 391, 417, 449, 468.
[683] Riedel, _op. cit._ p. 135.
[684] Riedel, _op. cit._ p. 391.
[685] Van Schmidt, “Aanteekeningen nopens de zeden, gewoonten en
gebruiken, etc., der bevolking van de eilanden Saparoea, Haroekoe,
Noessa Laut,” etc., _Tijdschrift voor Neêrlands Indië_, Batavia, 1843,
dl. ii. pp. 523–526. The customs and beliefs on this subject in the
adjoining island of Amboyna seem to be identical. See J. G. F. Riedel,
_op. cit._ pp. 73 _sq._ According to Riedel, if the pot with the
afterbirth does not sink in the water, it is a sign that the wife has
been unfaithful.
[686] Riedel, _op. cit._ p. 326.
[687] N. Adriani and A. C. Kruijt, “Van Posso naar Parigi,
Sigi en Lindoe,” _Mededeelingen van wege het Nederlandsche
Zendelinggenootschap_, xlii. (1898) pp. 434 _sq._ In Parigi after a
birth the _kindspek_ (?) is wrapt in a leaf and hung in a tree at some
distance from the house. For the people think that if it were burned,
the child would die (_ibid._ p. 434).
[688] N. Adriani and A. C. Kruijt, “Van Posso naar Mori,”
_Mededeelingen van wege het Nederl. Zendelinggenootschap_, xliv. (1900)
pp. 161 _sq._
[689] A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de
Toboengkoe en de Tomori,” _ibid._ p. 218.
[690] _Id., ib._ p. 236.
[691] B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_
(The Hague, 1875), pp. 57–60.
[692] G. Heijmering, “Zeden en gewoonten op het eiland Timor,”
_Tijdschrift voor Neêrland’s Indië_, 1845, pp. 279 _sq._
[693] J. H. Letteboer, “Eenige aanteekeningen omtrent de gebruiken bij
zwangerschap en geboorte onder de Savuneezen,” _Mededeelingen van wege
het Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 47.
[694] G. Heijmering, “Zeden en gewoonten op het eiland Rottie,”
_Tijdschrift voor Neêrlands Indië_, 1843, dl. ii. pp. 637 _sq._
[695] J. G. F. Riedel, _The Island of Flores_, p. 7 (reprinted from the
_Revue Coloniale Internationale_).
[696] Julius Jacobs, _Eenigen tijd onder de Baliërs_ (Batavia, 1883),
p. 9.
[697] C. F. Winter, “Instellingen, gewoonten en gebruiken der Javanen
te Soerakarta,” _Tijdschrift voor Neêrlands Indië_, 1843, dl. i. pp.
695 _sq._; P. J. Veth, _Java_, i. (Haarlem, 1875) pp. 639 _sq._; C.
Poensen, “Iets over de kleeding der Javanen,” _Mededeelingen van wege
het Nederlandsche Zendelinggenootschap_, xx. (1876) p. 281.
[698] D. Louwerier, “Bijgeloovige gebruiken, die door de Javanen worden
in acht genomen bij de verzorging en opvoeding bunner kinderen,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlix.
(1905) pp. 254 _sq._
[699] P. J. Veth, _Java_, i. 231.
[700] H. Ris, “De onderafdeeling klein Mandailing Oeloe en Pahantan en
hare Bevolking met uitzondering van de Oeloes,” _Bijdragen tot de Taal-
Land- en Volkenkunde van Nederlandsch-Indië_, xlvi. (1896) p. 504.
[701] A. L. Heyting, “Beschrijving der onderafdeeling Groot Mandeling
en Batang-Natal,” _Tijdschrift van het Nederlandsch Aardrijkskundig
Genootschap_, Tweede Serie, xiv. (1897), p. 292.
[702] J. C. van Eerde, “Een huwelijk bij de Minangkabausche Maliers,”
_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xliv. (1901) p.
493.
[703] A. L. van Hasselt, _Volksbeschrijving van Midden-Sumatra_
(Leyden, 1882), p. 267.
[704] M. Joustra, “Het leven, de zeden en gewoonten der Bataks,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xlvi.
(1902) pp. 407 _sq._ The transferable soul is in Batta _tendi_, in
Malay _sumangat_. Mr. Joustra thinks that the placenta is, in the
opinion of the Battas, the original seat of this soul.
[705] J. H. Neumann, “De _tĕndi_ in verband met Si Dajang,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_,
xlviii. (1904) p. 102.
[706] A. H. F. J. Nusselein, “Beschrijving van het landschap Pasir,”
_Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_,
lviii. (1905) pp. 537 _sq._
[707] E. Thurston, _Castes and Tribes of Southern India_, iv. 370.
[708] P. R. T. Gurdon, _The Khasis_ (London, 1907), pp. 124 _sq._
[709] N. Annandale, “Customs of the Malayo-Siamese,” _Fasciculi
Malayenses_, Anthropology, part ii. (a) (May 1904) p. 5.
[710] J. J. M. de Groot, _The Religious System of China_, iv. (Leyden,
1901) pp. 396 _sq._
[711] H. von Siebold, _Ethnologische Studien über die Aino_ (Berlin,
1881), p. 32.
[712] Ph. Paulitschke, _Ethnographie Nordost Afrikas: die materielle
Cultur der Danâkil, Galla und Somâl_ (Berlin, 1893), p. 192.
[713] J. Roscoe, “Further Notes on the Manners and Customs of the
Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902)
pp. 33, 45, 46, 63, 76; _id._ “Kibuka, the War God of the Baganda,”
_Man_, vii. (1907) pp. 164 _sq._ In the former of these two accounts
Mr. Roscoe speaks of the placenta, not the navel-string, as the “twin”
(_mulongo_).
[714] Garcilasso de la Vega, _Royal Commentaries of the Yncas_, bk. ii.
ch. 24, vol. i. p. 186, Markham’s translation.
[715] B. de Sahagun, _Histoire générale des choses de la Nouvelle
Espagne_, p. 310; compare pp. 240, 439, 440 (Jourdanet and Simeon’s
translation).
[716] _Relations des Jésuites_, 1639, p. 44 (Canadian reprint).
[717] J. Teit, “The Thompson Indians of British Columbia,” pp. 304
_sq._ (_Memoir of the American Museum of Natural History, The Jesup
North Pacific Expedition_, vol. i. part iv.).
[718] Fr. Boas in _Eleventh Report on the North-Western Tribes of
Canada_, p. 5 (separate reprint from the _Report of the British
Association for 1896_).
[719] J. Mooney, “The Indian Navel Cord,” _Journal of American
Folk-lore_, xvii. (1904) p. 197.
[720] _Bavaria, Landes- und Volkskunde des Königreichs Bayern_, iv. 2,
p. 346.
[721] E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in
Berlin und nächster Umgebung,” _Zeitschrift für Ethnologie_, xv. (1883)
p. 84.
[722] F. Chapiseau, _Le Folk-lore de la Beauce et du Perche_ (Paris,
1902), ii. 16.
[723] R. F. Kaindl, “Zauberglaube bei den Rutenen in der Bukowina und
Galizien,” _Globus_, lxi. (1892) p. 282.
[724] A. Kuhn, _Märkische Sagen und Märchen_ (Berlin, 1843), pp. 379
_sq._
[725] J. C. Atkinson, in _County Folklore_, ii. (London, 1901) p. 68.
[726] A. _Wuttke, Der deutsche Volksaberglaube_,² § 305, p. 203; H.
Ploss, _Das Kind_,² i. 12 _sqq._
[727] J. Grimm, _Deutsche Mythologie_,⁴ ii. 728, note 1. As to the East
Indian belief see above, pp. 187 _sq._
[728] M. Bartels, “Islandischer Brauch und Volksglaube in Bezug auf die
Nachkommenschaft,” _Zeitschrift für Ethnologie_, xxxii. (1900) pp. 70
_sq._
[729] Aelius Lampridius, _Antoninus Diadumenus_, 4; J. Grimm, _loc.
cit._; H. Ploss, _Das Kind_,² i. pp. 13, 14.
[730] Spencer and Gillen, _Native Tribes of Central Australia_, p. 135.
[731] J. Grimm, _Deutsche Mythologie_,⁴ ii. 728 _sq._, iii. 266 _sq._;
M. Bartels, _op. cit._ p. 70. Grimm speaks as if it were only the caul
which became a _fylgia_. I follow Dr. Bartels.
[732] Meantime I may refer to _The Golden Bough_, Second Edition,
iii. 350 _sqq._ For other superstitions concerning the afterbirth and
navel-string see H. Ploss, _Das Kind_,² i. 15 _sqq._, ii. 198 _sq._
The connexion of these parts of the body with the idea of the external
soul has already been indicated by Mr. E. Crawley (_The Mystic Rose_,
London, 1902, p. 119).
[733] Pliny, _Nat. Hist._ xxviii. 36.
[734] R. H. Codrington, _The Melanesians_ (Oxford, 1891), p. 310.
[735] Fr. Boas, “The Social Organization and the Secret Societies of
the Kwakiutl Indians,” _Report of the U.S. National Museum for 1895_,
p. 440.
[736] Fr. Boas, in _Sixth Report on the North-Western Tribes of
Canada_, p. 25 (separate reprint from the _Report of the British
Association for 1890_).
[737] A. W. Howitt, _Native Tribes of South-East Australia_, p. 667.
[738] Francis Bacon, _Natural History_, cent. x. § 998. Compare J.
Brand _Popular Antiquities_, iii. 305, quoting Werenfels. In Dryden’s
play _The Tempest_ (Act v. Scene 1) Ariel directs Prospero to anoint
the sword which wounded Hippolito and to wrap it up close from the air.
See Dryden’s _Works_, ed. Scott, vol. iii. p. 191 (first edition).
[739] W. W. Groome, “Suffolk Leechcraft,” _Folklore_, vi. (1895) p.
126. Compare _County Folklore: Suffolk_, edited by Lady E. C. Gurdon,
pp. 25 _sq._ A like belief and practice occur in Sussex (C. Latham,
“West Sussex Superstitions,” _Folklore Record_, i. 43 _sq._). See
further E. S. Hartland, _The Legend of Perseus_, ii. 169–172.
[740] “Death from Lockjaw at Norwich,” _The Peoples Weekly Journal for
Norfolk_, July 19, 1902, p. 8.
[741] F. N. Webb, in _Folk-lore_, xvi. (1905) p. 337.
[742] C. Partridge, _Cross River Natives_ (London, 1905), p. 295.
[743] F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 305, compare
277.
[744] H. Pröhle, _Harzbilder_ (Leipsic, 1855), p. 82.
[745] J. W. Wolf, _Beiträge zur deutschen Mythologie_, i. p. 225, § 282.
[746] Bavaria, _Landes- und Volkskunde des Königreichs Bayern_, iv.
1, p. 223. A further recommendation is to stroke the wound or the
instrument with a twig of an ash-tree and then keep the twig in a dark
place.
[747] Spencer and Gillen, _Native Tribes of Central Australia_, p. 250.
[748] F. Panzer, _Beitrag zur deutschen Mythologie_, ii. 302; W. Kolbe,
_Hessische Volks- Sitten und Gebräuche im Lichte der heidnischen
Vorzeit_ (Marburg, 1888), p. 87.
[749] M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen,
Deutsch-Neu-Guinea,” _Mittheilungen der Anthropologischen Gesellschaft
in Wien_, xxxii. (1902) p. 287.
[750] M. J. Erdweg, _loc. cit._
[751] B. Hagen, _Unter den Papua’s_ (Wiesbaden, 1899), p. 269.
[752] A. W. Howitt, “On Australian Medicine Men,” _Journal of the
Anthropological Institute_, xvi. (1887) pp. 28 _sq._; _id._, _Native
Tribes of South-East Australia_, pp. 363–365.
[753] B. T. Somerville, “Notes on some Islands of the New Hebrides,”
_Journal of the Anthropological Institute_, xxiii. (1894) p. 19.
[754] Theocritus, _Id._ ii. 53 _sq._ Similarly the witch in Virgil
(_Eclog._ viii. 92 _sqq._) buries under her threshold certain personal
relics (_exuviae_) which her lover had left behind.
[755] Tettau und Temme, _Volkssagen Ostpreussens, Litthauens und
Westpreussens_ (Berlin, 1837), pp. 283 _sq._ For more evidence of the
same sort see E. S. Hartland, _Legend of Perseus_, ii. 86 _sqq._
[756] E. Meier, _Deutsche Sagen, Sitten und Gebräuche aus Schwaben_,
pp. 245 _sq._; A. Kuhn, _Sagen, Gebräuche und Märchen aus Westfalen_,
ii. 192; _id._, _Die Herabkunft des Feuers_,² pp. 200 _sq._; W.
Mannhardt, _Die Götterwelt der deutschen und nordischen Völker_, i.
203 note. Compare Montanus, _Die deutsche Volksfeste, Volksbräuche und
deutscher Volksglaube_, p. 117.
[757] Fison and Howitt, _Kamilaroi and Kurnai_, p. 250; A. W. Howitt,
“On Australian Medicine Men,” _Journal of the Anthropological
Institute_, xvi. (1887) pp. 26 _sq._; _id._, _Native Tribes of
South-East Australia_, pp. 366 _sq._ According to one account a cross
should be made in the footprint with a piece of quartz, and round
the footprint thus marked the bones of kangaroos should be stuck in
the ground. See R. Brough Smyth, _Aborigines of Victoria_, i. 476
_sq._ These and many of the following examples were cited by me in
_Folklore_, i. (1890) pp. 157 _sqq._ For more instances of the same
sort see E. S. Hartland, _The Legend of Perseus_, ii. (London, 1895)
78–83.
[758] Spencer and Gillen, _Native Tribes of Central Australia_, p. 541.
[759] _Id._, _Northern Tribes of Central Australia_, pp. 340 _sq._
[760] R. Parkinson, _Dreissig Jahre in der Südsee_ (Stuttgart, 1907),
p. 605.
[761] Elsdon Best, “Spiritual Concepts of the Maori,” _Journal of the
Polynesian Society_, ix. (1900) p. 196.
[762] Basil C. Thomson, _Savage Island_ (London, 1902), p. 97.
[763] M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der
Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indië_, xlv. (1895) p. 512.
[764] L. Hearn, _Glimpses of unfamiliar Japan_ (London, 1894), ii. 604.
[765] F. Mason, “On Dwellings, Works of Art, Laws, etc., of the
Karens,” _Journal of the Asiatic Society of Bengal_, xxxvii. (1868)
part ii. p. 149.
[766] W. Crooke, _Popular Religion and Folklore of Northern India_
(Westminster, 1896), ii. 280.
[767] _Id._, _Tribes and Castes of the North-Western Provinces and
Oudh_, ii. 221.
[768] M. Bloomfield, _Hymns of the Atharva-Veda_, p. 295; W. Caland,
_Altindisches Zauberritual_, pp. 162 _sq._
[769] A. Hillebrandt, _Vedische Opfer und Zauber_ (Strasburg, 1897), p.
173.
[770] Josaphat Hahn, “Die Ovaherero,” _Zeitschrift der Gesellschaft für
Erdkunde zu Berlin_, iv. (1869) p. 503.
[771] H. Schinz, _Deutsch-Südwest-Afrika_, pp. 313 _sq._
[772] A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 94.
[773] J. Teit, “The Shuswap” (Leyden and New York, 1909) p. 613
(_Memoir of the American Museum of Natural History, The Jesup North
Pacific Expedition_, vol. ii. part vii.).
[774] E. Doutté, _Magie et religion dans l’Afrique du Nord_, p. 59.
[775] K. Bartsch, _Sagen, Märchen und Gebräuche aus Meklenburg_, ii.
329 _sq._, §§ 1597, 1598, 1601^a.
[776] J. L. M. Noguès, _Les Mœurs d’autrefois en Saintonge et en
Aunis_ (Saintes, 1891), pp. 169 _sq._; C. de Mensignac, _Recherches
ethnographiques sur la salive et le crachat_ (Bordeaux, 1892), p. 45
note.
[777] _County Folklore: Suffolk_, edited by Lady E. C. Gurdon, p. 201.
[778] Josaphat Hahn, _loc. cit._; K. Bartsch, _op. cit._ ii. 330,
334, §§ 1599, 1611^{abc}, compare p. 332, § 1607; R. Andree,
_Ethnographische Parallelen und Vergleiche_, Neue Folge (Leipsic,
1889), pp. 8, 11.
[779] K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_,
p. 558.
[780] J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und
Mähren_, p. 200, § 1402.
[781] Tettau and Temme, _Die Volkssagen Ostpreussens, Litthauens und
Westpreussens_, p. 267; A. Bezzenberger, _Litauische Forschungen_
(Göttingen, 1882), p. 69.
[782] K. Bartsch, _op. cit._ ii. 330, § 1599.
[783] Holzmayer, “Osiliana,” _Verhandlungen der gelehrten Estnischen
Gesellschaft zu Dorpat_, vii. (1872) p. 79.
[784] F. S. Krauss, _Sitte und Brauch der Südslaven_, p. 165.
[785] Saxo Grammaticus, _Historia Danica_, i. p. 40, ed. P. E. Müller
(pp. 28 _sq._, O. Elton’s English translation).
[786] Aelian, _De natura animalium_, i. 36.
[787] _Fragmenta Philosophorum Graecorum_, ed. F. G. A. Mullach, i. 510.
[788] A. Wuttke, _Der deutsche Volksaberglaube_,² p. 127, § 186.
[789] J. Dawson, _Australian Aborigines_, p. 54.
[790] Theophilus Hahn, _Tsuni-Goam_ (London, 1881), pp. 84 _sq._
[791] J. Teit, “The Thompson Indians of British Columbia,” p. 371 (_The
Jesup North Pacific Expedition_, vol. i. part iv.).
[792] Peter Jones, _History of the Ojebway Indians_, p. 154.
[793] J. Spieth, _Die Ewe-Stämme_ (Berlin, 1906), p. 389.
[794] Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen
und Gewohnheiten_, pp. 121 _sq._
[795] J. Batchelor, _The Ainu and their Folklore_ (London, 1901), p.
516.
[796] H. Callaway, _The Religious System of the Amazulu_, part iii. pp.
345 _sq._
[797] A. W. Howitt, “On Australian Medicine Men,” _Journal of the
Anthropological Institute_, xvi. (1887) pp. 26 _sq._; _id._, _Native
Tribes of South-East Australia_, p. 366.
[798] R. Brough Smyth, _Aborigines of Victoria_, i. 475.
[799] A. C. Haddon, _Head-hunters_ (London, 1901), p. 202.
[800] M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen,
Deutsch-Neu-Guinea,” _Mitteilungen der anthropologischen Gesellschaft
in Wien_, xxxii. (1902) p. 287.
[801] K. Vetter, _Komm herüber und hilf uns! oder die Arbeit der Neuen
Dettelsauer Mission_, Heft iii. (Barmen, 1898) p. 10.
[802] Jamblichus, _Adhortatio ad philosophiam_, 21; Plutarch, _Quaest.
conviv._ viii. 7; Clement of Alexandria, _Strom._ v. 5, p. 661, ed.
Potter. Compare Diogenes Laertius, _Vit. philos._ viii. 1. 17; Suidas,
_s.v._ “Pythagoras.”
[803] For detailed proof of this I may refer to my article, “Some
popular Superstitions of the Ancients,” _Folklore_, i. (1890) pp. 147
_sqq._
[804] E. Casalis, _The Basutos_, p. 273.
[805] J. Richardson, _Travels in the Great Desert of Sahara_ (London,
1848), ii. 65.
[806] Jamblichus, Plutarch, Clement of Alexandria, Diogenes Laertius,
Suidas, _ll.cc._
[807] É. Aymonier, “Notes sur les coutumes et croyances superstitieuses
des Cambodgiens,” _Cochinchine Française: excursions et
reconnaissances_, No. 16 (Saigon, 1883), p. 163.
CHAPTER IV—Magic and Religion
[808] Malay magic in particular is deeply tinctured with a belief in
spirits, to whom the magician appeals by kindly words and small gifts
of food, drink, and even money. See R. J. Wilkinson, _Malay Beliefs_
(London and Leyden, 1906), pp. 67 _sqq._ Here, therefore, religion is
encroaching on magic, as it might naturally be expected to do in a race
so comparatively advanced as the Malays.
[809] “_Religio est, quae superioris cujusdam naturae, quam divinam
vocant, curam caerimoniamque adfert_,” Cicero, _De inventione_, ii. 161.
[810] James ii. 17.
[811] “Piety is not a religion, though it is the soul of all religions.
A man has not a religion simply by having pious inclinations, any more
than he has a country simply by having philanthropy. A man has not a
country until he is a citizen in a state, until he undertakes to follow
and uphold certain laws, to obey certain magistrates, and to adopt
certain ways of living and acting. Religion is neither a theology nor a
theosophy; it is more than all this; it is a discipline, a law, a yoke,
an indissoluble engagement” (Joubert, quoted by Matthew Arnold, _Essays
in Criticism_, First Series, London, 1898, p. 288).
[812] Micah vi. 8.
[813] James i. 27.
[814] The opposition of principle between magic and religion is well
brought out by Sir A. C. Lyall in his _Asiatic Studies_, First Series
(London, 1899), i. 99 _sqq._ It is also insisted on by Mr. F. B. Jevons
in his _Introduction to the History of Religion_ (London, 1896). The
distinction is clearly apprehended and sharply maintained by Professor
H. Oldenberg in his notable book _Die Religion des Veda_ (Berlin,
1894); see especially pp. 58 _sq._, 311 _sqq._, 476 _sqq._ Lord Avebury
has courteously pointed out to me that the fundamental difference
between magic and religion was dwelt on by him many years ago. See his
_Origin of Civilisation_ (London, 1870), pp. 116, 164 _sq._, and the
Preface to the sixth edition of that work (London, 1902), p. vi. I am
glad to find myself in agreement with Lord Avebury on this subject, and
only regret that in preparing my second edition I was unaware that the
view here taken has the support of his high authority. When I wrote
this book originally I failed to realise the extent of the opposition
between magic and religion, because I had not formed a clear general
conception of the nature of religion, and was disposed to class magic
loosely under it.
[815] A. Wiedemann, _Die Religion der alten Ägypter_ (Münster i. W.,
1890), pp. 142–145, 148; G. Maspero, _Histoire ancienne des peuples de
l’Orient classique: les origines_ (Paris, 1895), pp. 212 _sq._
[816] Augustine, _De civitate Dei_, x. 11, quoting Porphyry.
[817] J. A. Dubois, _Mœurs, institutions et cérémonies des peuples de
l’Inde_ (Paris, 1825), ii. 60 _sqq._
[818] Monier Williams, _Religious Thought and Life in India_ (London,
1883), pp. 201 _sq._
[819] To prevent misconception I would ask the reader to observe that
the earlier stage here spoken of, in which magic is confused with
religion, is not, in my opinion, the earliest of all, having been
preceded by a still earlier stage in which magic existed alone. See
below, pp. 233 _sqq._ On my view, the evolution of thought on this
subject has passed through three stages: first, a stage in which magic
existed without religion; second, a stage in which religion, having
arisen, co-operated, and was to some extent confused, with magic; and
third, a stage in which, the radical difference of principle between
the two having been recognised, their relation was that of open
hostility.
[820] See above, pp. 72, 77 _sq._, 130, 163 _sq._
[821] R. H. Codrington, _The Melanesians_, pp. 191 _sq._ The word
_mana_ is Polynesian as well as Melanesian. In the Maori language it
means “authority,” especially “supernatural power,” “divine authority,”
“having qualities which ordinary persons or things do not possess.”
See E. Tregear, _Maori-Polynesian Comparative Dictionary_ (Wellington,
N.Z., 1891), p. 203. Compare R. Taylor, _Te Ika A Maui, or New Zealand
and its Inhabitants_,² p. 184, “the _mana_, virtue of the god.”
[822] H. Oldenberg, _Die Religion des Veda_, p. 59.
[823] H. Oldenberg, _op. cit._ p. 477. For particular examples of the
blending of magical with religious ritual in ancient India see pp. 311
_sqq._, 369 _sq._, 476 _sqq._, 522 _sq._ of the same work.
[824] S. Lévi, _La Doctrine du sacrifice dans les Brâhmaṇas_ (Paris,
1898), p. 129.
[825] M. Bloomfield, _Hymns of the Atharva-Veda_, pp. xlv. _sq._
(_Sacred Books of the East_, vol. xlii.).
[826] W. Caland, _Altindisches Zauberritual_, p. ix.
[827] O. Schrader, _Reallexikon der indogermanischen Altertumskunde_
(Strasburg, 1901), pp. 637 _sq._ In ancient Arabia the _kâhin_
(etymologically equivalent to the Hebrew _kôhen_, “priest”) seems to
have been rather a soothsayer than a priest. See J. Wellhausen, _Reste
arabischen Heidentums_² (Berlin, 1897), pp. 134, 143. The confusion of
magic with religion, of spell with prayer, may also be detected in the
incantations employed by Toda sorcerers at the present day. See W. H.
R. Rivers, _The Todas_, pp. 272 _sq._: “The formulae of magic and of
the dairy ritual are of the same nature, though the differentiation
between the sorcerer and the priest who use them is even clearer than
that between the sorcerer and the medicine-man. It is probable that
the names of the gods with the characteristic formulae of the prayer
are later additions to the magical incantation; that at some time the
sorcerer has added the names of the most important of his deities to
the spells and charms which at one time were thought to be sufficient
for his purpose.”
[828] G. Maspero, _Études de mythologie et d’archéologie égyptienne_
(Paris, 1893), i. 106.
[829] A. Erman, _Ägypten und ägyptisches Leben im Altertum_, p. 471.
[830] A. Wiedemann, _Die Religion der alten Ägypter_ (Münster i. W.,
1890), p. 154.
[831] A. Wiedemann, “Ein altägyptischer Weltschöpfungsmythus,” _Am
Urquell_, N.F. ii. (1898) pp. 95 _sq._
[832] J. Lecœur, _Esquisses du Bocage Normand_ (Condé-sur-Noireau,
1883–1887), ii, 78. In Beauce and Perche it was especially
conflagrations caused by lightning which the priest was supposed to
extinguish by the recitation of certain secret formulas. There was a
regular expression for this procedure, namely, “barring the fire.” See
F. Chapiseau, _Le Folk-lore de la Beauce et du Perche_, i. 216.
[833] Amélie Bosquet, _La Normandie romanesque et merveilleuse_ (Paris
and Rouen, 1845), p. 308.
[834] See above, p. 225.
[835] L. J. B. Bérenger-Féraud, _Superstitions et survivances_ (Paris,
1896), i. 455 _sq._, iii. 217 _sq._, 222 _sqq._ Compare _id._,
_Reminiscences populaires de la Provence_ (Paris, 1885), pp. 288
_sqq._; D. Monnier, _Traditions populaires comparées_ (Paris, 1854),
pp. 31 _sqq._
[836] J. F. Bladé, _Quatorze superstitions populaires de la Gascogne_
(Agen, 1883), pp. 16 _sq._
[837] For the evidence see my _Totemism and Exogamy_, vol. i. pp. 141
_sqq._
[838] The suggestion has been made by Prof. H. Oldenberg (_Die Religion
des Veda_, p. 59), who seems, however, to regard a belief in spirits as
part of the raw material of magic. If the view which I have put forward
tentatively is correct, faith in magic is probably older than a belief
in spirits. The same view as to the priority of magic to religion, and
apparently also as to the absence of spirits from primitive magic, was
held by Hegel. It was not until long after the discussion in the text
had been written that I became aware that my conclusions had been to a
large extent anticipated by the German philosopher. See Appendix at the
end of this volume.
[839] After a visit to the ruined Greek temples of Paestum, whose
beauty and splendour impressed him all the more by contrast with the
savagery of the surrounding peasantry, Renan wrote: “_J’ai tremblé
pour la civilisation, en la voyant si limitée, assise sur une faible
assiette, reposant sur si peu d’individus dans le pays même où elle
est regnante_.” See E. Renan et M. Berthelot, _Correspondance_ (Paris,
1898), pp. 75 _sq._
[840] See above, pp. 68 sq.; “The Witch-burning at Clonmel,”
_Folklore_, vi. (1895) pp. 373–384; F. S. Krauss, _Volksglaube und
religiöser Brauch der Südslaven_, pp. 144 _sqq._
[841] A. Erman, _Ägypten und ägyptisches Leben im Altertum_, p. 471.
[842] C. Fossey, _La Magie Assyrienne_ (Paris, 1902), pp. 123, 125.
[843] C. Fossey, _op. cit._ pp. 137–139. For the incident of the
magical disappearance and reappearance of the garment, see P. Jensen,
_Assyrisch-Babylonische Mythen und Epen_ (Berlin, 1900), p. 23; R. F.
Harper, _Assyrian and Babylonian Literature_ (New York, 1901), p. 291.
[844] H. Oldenberg, _Die Religion des Veda_, pp. 66–68, 514–517.
[845] Fr. Kauffmann, _Balder, Mythus und Sage_ (Strasburg, 1902), pp.
177–203. Compare J. Grimm, _Deutsche Mythologie_,⁴ ii. 1024–1026.
[846] G. Vigfusson and F. York Powell, _Corpus Poeticum Boreale_, i. 24
_sqq._
CHAPTER V—The Magical Control of the Weather
[847] See above, pp. 214 _sq._
[848] W. Mannhardt, _Antike Wald- und Feldkulte_, p. 342, note.
The heathen Swedes appear to have mimicked thunder, perhaps as a
rain-charm, by means of large bronze hammers, which they called Thor’s
hammers. See Saxo Grammaticus, _Historia Danica_, lib. xiii. p. 630,
ed. P. E. Müller; Olaus Magnus, _Historia_, iii. 8.
[849] K. v. Bruchhausen, in _Globus_, lxxvi. (1899) p. 253. There seem
to be two villages in Wallachia that bear the name of Ploska. The
reference may be to one of them.
[850] C. F. H. Campen, “De Godsdienstbegrippen der Halmaherasche
Alfoeren,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_,
xxvii. (1882) p. 447.
[851] J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen
Selebes en Papua_, p. 114.
[852] G. A. J. Hazen, “Kleine bijdragen tot de ethnografie en folklore
van Java,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_,
xlvi. (1903) p. 298.
[853] R. Parkinson, _Im Bismarck Archipel_, p. 143. Compare Joachim
Graf Pfeil, _Studien und Beobachtungen aus der Südsee_ (Brunswick,
1899), pp. 139 _sq._
[854] J. Owen Dorsey, “Omaha Sociology,” _Third Annual Report of the
Bureau of Ethnology_ (Washington, 1884), p. 347. Compare Charlevoix,
_Voyage dans l’Amérique septentrionale_, ii. 187.
[855] _Lettres édifiantes et curieuses_, Nouvelle Edition, vii. 29 _sq._
[856] C. Lumholtz, _Unknown Mexico_ (London, 1903), i. 180, 330.
[857] J. Macdonald, _Religion and Myth_ (London, 1893), p. 10.
[858] J. B. Labat, _Relation historique de l’Éthiopie occidentale_, ii.
180.
[859] M. Merker, _Rechtsverhältnisse und Sitten der Wadschagga_ (Gotha,
1902), p. 34 (_Petermanns Mitteilungen_, Ergänzungsheft. No. 138).
[860] Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin,
1894), p. 588.
[861] R. Sutherland Rattray, Some _Folk-lore Stories and Songs in
Chinyanja_ (London, 1907), pp. 118 _sq._
[862] E. Doutté, _Magie et Religion dans l’Afrique du Nord_, p. 583.
[863] W. Weston, in _The Geographical Journal_, vii. (1896) p. 143;
_id._, in _Journal of the Anthropological Institute_, xxvi. (1897) p.
30; _id._, _Mountaineering and Exploration in the Japanese Alps_, p.
161. The ceremony is not purely magical, for it is intended to attract
the attention of the powerful spirit who has a small shrine on the top
of the mountain.
[864] J. Batchelor, _The Ainu and their Folklore_ (London, 1901),
p. 333. Some of the ancient processions with ships may perhaps have
been rain-charms. See J. Grimm, _Deutsche Mythologie_,⁴ i. 213–220;
Pausanias, i. 29. 1, with my note.
[865] Tournier, _Notice sur le Laos Français_ (Hanoi, 1900), p. 80.
In the temple of the Syrian goddess at Hierapolis on the Euphrates
there was a chasm into which water was poured twice a year by people
who assembled for the purpose from the whole of Syria and Arabia. See
Lucian, _De dea Syria_, 12 sq. The ceremony was perhaps a rain-charm.
Compare Pausanias, i. 18. 7, with my notes.
[866] Spencer and Gillen, _Northern Tribes of Central Australia_, pp.
313 _sq._
[867] A. W. Howitt, “On Australian Medicine-Men,” _Journal of the
Anthropological Institute_, xvi. (1887) p. 35; _id._, _Native Tribes of
South-East Australia_, p. 398.
[868] R. Salvado, _Mémoires historiques sur l’Australie_ (Paris, 1854),
p. 262.
[869] W. Stanbridge, “On the Aborigines of Victoria,” _Transactions of
the Ethnological Society of London_, N.S., i. (1861) p. 300. This use
of fire to make rain is peculiar. By analogy we should expect it rather
to be resorted to as a mode of stopping rain. See below.
[870] P. B. Noskow j, _Maqrizii de valle Hadhramaut libellus arabice
editus et illustratus_ (Bonn, 1866), pp. 25 _sq._
[871] T. C. Hodson, “The Native Tribes of Manipur,” _Journal of the
Anthropological Institute_, xxxi. (1901) p. 308.
[872] Rascher, “Die Sulka,” _Archiv für Anthropologie_, xxix. (1904) p.
225; R. Parkinson, _Dreissig Jahre in der Südsee_, pp. 196 _sq._
[873] _Indian Antiquary_, xxiv. (1895) p. 359.
[874] A. W. Howitt, _Native Tribes of South-East Australia_, p. 398.
[875] Spencer and Gillen, _Northern Tribes of Central Australia_, p.
315.
[876] J. Teit, “The Thompson Indians of British Columbia,” p. 345
(_Memoirs of the American Museum of Natural History, The Jesup North
Pacific Expedition_, vol. i. part iv.).
[877] J. Batchelor, _The Ainu and their Folklore_, p. 333.
[878] A. C. Kruijt, “Regen lokken en regen verdrijven bij de Toradja’s
van Midden Celebes,” _Tijdschrift voor Indische Taal- Land- en
Volkenkunde_, xliv. (1901) p. 2.
[879] J. Crevaux, _Voyages dans l’Amérique du Sud_ (Paris, 1883), p.
276.
[880] E. M. Gordon, _Indian Folk Tales_ (London, 1908), p. 20; _id._ in
_Journal and Proceedings of the Asiatic Society of Bengal_, New Series,
i. (1905) p. 183.
[881] W. E. Roth, _Ethnological Studies among the North-West-Central
Queensland Aborigines_ (Brisbane and London, 1897), p. 167.
[882] W. E. Roth, _op. cit._ p. 168; _id._, _North Queensland
Ethnography, Bulletin No. 5_ (Brisbane, 1903), p. 10.
[883] S. Gason, “The Dieyerie Tribe,” _Native Tribes of South
Australia_, pp. 276 _sqq._; A. W. Howitt, “The Dieri and other
Kindred Tribes of Central Australia,” _Journal of the Anthropological
Institute_, xx. (1891) pp. 91 _sq._; _id._, _Native Tribes of
South-East Australia_, pp. 394–396. As to the Mura-muras, see A. W.
Howitt, _Native Tribes of South-East Australia_, pp. 475 _sqq._, 779
_sqq._
[884] A. W. Howitt, “The Dieri and other Kindred Tribes of Central
Australia,” _Journal of the Anthropological Institute_, xx. (1891) pp.
92 _sq._; _id._, _Native Tribes of South-East Australia_, pp. 396, 744.
[885] A. W. Howitt, _Native Tribes of South-East Australia_, pp. 396
_sq._
[886] J. Kreemer, “Regenmaken, Oedjoeng, Tooverij onder de Javanen,”
_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_, xxx.
(1886) p. 113.
[887] Coulbeaux, “Au pays de Menelik: à travers l’Abyssinie,” _Missions
Catholiques_, xxx. (1898) p. 455.
[888] 1 Kings xviii. 28. From the whole tenour of the narrative it
appears that the real contest between Elijah and the prophets of Baal
was as to which of them should make rain in a time of drought. The
prophets of Baal wrought magic by cutting themselves with knives;
Elijah wrought magic by pouring water on the altar. Both ceremonies
alike were rain-charms. Compare my note on the passage in _Passages
of the Bible chosen for their Literary Beauty and Interest_, Second
Edition (London, 1909), pp. 476 _sq._
[889] Spencer and Gillen, _Northern Tribes of Central Australia_, pp.
294–296, 630 _sq._
[890] F. J. Gillen, in _Report of the Work of the Horn Scientific
Expedition to Central Australia_, part iv., Anthropology (London and
Melbourne, 1896), pp. 177–179; Spencer and Gillen, _Native Tribes of
Central Australia_, pp. 189–193.
[891] As to the connexion of the plover with rain in Central Australia,
see above, p. 259. It is curious that the same association has procured
for the bird its name in English, French (_pluvier_, from the Latin
_pluvia_), and German (_Regenpfeifer_). Ornithologists are not agreed
as to the reason for this association in the popular mind. See Alfred
Newton, _Dictionary of Birds_ (London, 1893–1896), pp. 730 _sq._
[892] A. C. Haddon, “The Ethnography of the Western Tribe of Torres
Straits,” _Journal of the Anthropological Institute_, xix. (1890) p.
401; _Reports of the Cambridge Anthropological Expedition to Torres
Straits_, v. 350.
[893] W. W. Skeat, _Malay Magic_, p. 108.
[894] Fr. Boas, in _Fifth Report on the North-Western Tribes of
Canada_, p. 51 (separate reprint from the _Report of the British
Association for 1889_).
[895] Fr. Boas, _loc. cit._; _id._ in _Sixth Report On the
North-Western Tribes of Canada_, pp. 58, 62 (separate reprint from
the _Report of the British Association for 1890_); _id._ in _Eleventh
Report on the North-Western Tribes of Canada_, p. 5 (separate reprint
from the _Report of the British Association for 1896_).
[896] Fr. Boas, in _Sixth Report on the North-Western Tribes of
Canada_, pp. 39 _sq._ (separate reprint from the _Report of the British
Association for 1890_).
[897] _British Central Africa Gazette_, No. 86 (vol. v. no. 6), 30th
April 1898, p. 3.
[898] Fr. Boas, _loc. cit._
[899] _Narrative of the Adventures and Sufferings of John R. Jewitt_
(Middletown, 1820), pp. 173 _sq._ (p. 198, Edinburgh, 1824).
[900] J. Teit, “The Thompson Indians of British Columbia,” pp. 310 sq.
(_Memoir of the American Museum of Natural History, The Jesup North
Pacific Expedition_, vol. i. part iv.). The Lillooet Indians of British
Columbia also believed that twins were the real offspring of grizzly
bears. Many of them said that twins were grizzly bears in human form,
and that when a twin died his soul went back to the grizzly bears and
became one of them. See J. Teit, “The Lillooet Indians,” (Leyden and
New York, 1906), p. 263 (_Memoir of the American Museum of Natural
History, The Jesup North Pacific Expedition_, vol. ii. part v.).
[901] Father Baudin, “Le Fétichisme ou la religion des Nègres de la
Guinée,” _Missions Catholiques_, xvi. (1884) p. 250.
[902] J. Spieth, _Die Ewe Stämme_ (Berlin, 1906), pp. 204, 206.
[903] Fr. Boas, in _Sixth Report on the North-Western Tribes of
Canada_, p. 92 (separate reprint from the _Report of the British
Association for 1890_). The instrument by which the twins make fine
weather appears to be a bull-roarer. Compare J. Teit, “The Shuswap”
(Leyden and New York, 1909), pp. 586 _sq._ (_Memoir of the American
Museum of Natural History, The Jesup North Pacific Expedition_, vol.
ii. part vii.): “Twins were believed to be endowed with powers over the
elements, especially over rain and snow. If a twin bathed in a lake or
stream, it would rain.”
[904] Mark iii. 17. If James and John had been twins, we might have
suspected that their name of Boanerges had its origin in a superstition
like that of the Peruvian Indians. Was it in the character of “sons of
thunder” that the brothers proposed to call down fire from heaven on a
Samaritan village (Luke ix. 54)?
[905] P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima,
1621), pp. 16 _sq._, 32, 33, 119, 130, 132.
[906] H. A. Junod, _Les Ba-ronga_ (Neuchâtel, 1898), pp. 412, 416
_sqq._ The reason for calling twins “Children of the Sky” is obscure.
Are they supposed in some mysterious way to stand for the sun and moon?
[907] Dudley Kidd, _Savage Childhood_ (London, 1906), p. 47.
[908] P. Reichard, “Die Wanjamuesi,” _Zeitschrift der Gesellschaft
für Erdkunde zu Berlin_, xxiv. (1889), pp. 256 _sq._ Another African
superstition as to twins may here be mentioned. On the Slave Coast when
a woman has brought forth stillborn twins, she has a statue made with
two faces and sets it up in a corner of her house. There she offers it
fowls, bananas, and palm-oil in order to obtain the accomplishment of
her wishes, and especially a knowledge of the future. See _Missions
Catholiques_, vii. (1875) p. 592. This suggests that elsewhere
two-faced images, like those of Janus, may have been intended to
represent twins.
[909] M. N. Venketswami, “Superstitions among Hindus in the Central
Provinces,” _Indian Antiquary_, xxviii. (1899) p. 111.
[910] _The Grihya-Sûtras_, translated by H. Oldenberg, part ii.
(Oxford, 1892) pp. 72 _sq._ (_Sacred Books of the East_, vol. xxx.); H.
Oldenberg, _Die Religion des Veda_, pp. 420 _sq._
[911] G. G. Batten, _Glimpses of the Eastern Archipelago_ (Singapore,
1894), pp. 68 _sq._
[912] A. C. Kruijt, “Regen lokken en regen verdrijven bij de Toradja’s
van Midden Celebes,” _Tijdschrift voor Indische Taal- Land- en
Volkenkunde_, xliv. (1901) pp. 8–10.
[913] Rev. W. O’Ferrall, “Native Stories from Santa Cruz and Reef
Islands,” _Journal of the Anthropological Institute_, xxxiv. (1904), p.
225.
[914] Lucy M. J. Garnett, _The Women of Turkey and their Folklore: The
Christian Women_, pp. 123 _sq._
[915] W. Mannhardt, _Baumkultus_, pp. 329 _sqq._; J. Grimm, _Deutsche
Mythologie_,⁴ i. 493 _sq._; W. R. S. Ralston, _Songs of the Russian
People_, pp. 227 _sqq._; W. Schmidt, _Das Jahr und seine Tage in
Meinung und Brauch der Romänen Siebenbürgens_, p. 17; E. Gerard, _The
Land beyond the Forest_, ii. 13; _Folk-lore_, i. (1890) p. 520.
[916] _The Graphic_, September 9, 1905, p. 324; Dr. Emil Fischer,
“Paparuda und Scaloian,” _Globus_, xciii. (1908) pp. 14 _sq._
[917] W. Mannhardt, _Baumkultus_, p. 329.
[918] G. F. Abbott, _Macedonian Folklore_ (Cambridge, 1903), pp. 118
_sq._
[919] W. R. S. Ralston, _Songs of the Russian People_, p. 228; W.
Mannhardt, _Baumkultus_, pp. 329 _sq._
[920] See above, pp. 260 _sq._ This perpetual turning or whirling
movement is required of the actors in other European ceremonies of a
superstitious character. See below, vol. ii. pp. 74, 80, 81, 87. I am
far from feeling sure that the explanation of it suggested in the text
is the true one. But I do not remember to have met with any other.
[921] Father H. S. Moore, in _The Cowley Evangelist_, May 1908, pp. 111
_sq._
[922] M. Abeghian, _Der armenische Volksglaube_ (Leipsic, 1899), pp. 93
_sq._
[923] J. Rendel Harris, MS. notes of folklore collected in the East.
[924] Rendel Harris, _op. cit._
[925] S. I. Curtiss, _Primitive Semitic Religion To-day_, p. 114.
[926] A. Jaussen, _Coutumes des Arabes au pays de Moab_ (Paris, 1908),
pp. 326, 328.
[927] J. Polek, “Regenzauber in Osteuropa,” _Zeitschrift des Vereins
für Volkskunde_, iii. (1893) p. 85. For the bathing of the priest
compare W. Mannhardt, _Baumkultus_, p. 331, note 2.
[928] W. Mannhardt, _Baumkultus_, p. 331.
[929] R. F. Kaindl, “Zauberglaube bei den Rutenen in der Bukowina und
Galizien,” _Globus_, lxi. (1892) p. 281.
[930] M. Abeghian, _Der armenische Volksglaube_ (Leipsic, 1899), p. 93.
[931] E. Doutté, _Magie et religion dans l’Afrique du Nord_, p. 584.
[932] J. G. F. Riedel, “De Minahasa in 1825,” _Tijdschrift voor
Indische Taal- Land- en Volkenkunde_, xviii. 524.
[933] A. C. Kruijt, “Regen lokken en regen verdrijven bij de Toradja’s
van Midden Celebes,” _Tijdschrift voor Indische Taal- Land- en
Volkenkunde_, xliv. (1901) pp. 1 _sq._
[934] M. Joustra, “De Zending onder de Karo-Batak’s,” _Mededeelingen
van wege het Nederlandsche Zendelinggenootschap_, xli. (1897) p. 158.
[935] _North Indian Notes and Queries_, iii. p. 134, § 285.
[936] W. Crooke, _Popular Religion and Folklore of Northern India_
(Westminster, 1896), i. 73 _sq._
[937] J. L. van der Toorn, “Het animisme bij den Minangkabauer der
Padangsche Bovenlanden,” _Bijdragen tot de Taal- Land- en Volkenkunde
van Nederlandsch-Indië_, xxxix. (1890) p. 93.
[938] Sarat Chandra Mitra, “On some Ceremonies for producing Rain,”
_Journal of the Anthropological Society of Bombay_, iii. (1893) pp. 25,
27; _id._, in _North Indian Notes and Queries_, v. p. 136, § 373.
[939] _Panjab Notes and Queries_, i. p. 102, § 791.
[940] W. Crooke, _Popular Religion and Folklore of Northern India_
(Westminster, 1896), i. 74 _sq._
[941] Sarat Chandra Mitra, “On Vestiges of Moon-worship in Behar and
Bengal,” _Journal of the Anthropological Society of Bombay_, ii. 598
_sq._
[942] _Panjab Notes and Queries_, ii. p. 42, § 256; W. Crooke, _Popular
Religion and Folklore of Northern India_ (Westminster, 1896), i. 16
_sq._; Sarat Chandra Mitra, in _Journal of the Anthropological Society
of Bombay_, ii. 597 _sq._; _id._, in _Journal of the Royal Asiatic
Society_, N.S. xxix. (1897) p. 482.
[943] W. W. Hunter, _Orissa_ (London, 1872), ii. 140 _sq._; W. Crooke,
_op. cit._ i. 17.
[944] W. Logan, _Malabar_ (Madras, 1887), i. 161 _sq._; E. Thurston,
_Castes and Tribes of Southern India_, vii. 287; L. K. Anantha Krishna
Iyer, _The Cochin Tribes and Castes_, i. (Madras, 1909) p. 238.
[945] R. F. Kaindl, _Die Huzulen_ (Vienna, 1894), p. 63; _id._,
“Viehzucht und Viehzauber in den Ostkarpaten,” _Globus_, lxix. (1896)
p. 386.
[946] A. Cabaton, _Nouvelles Recherches sur les Chams_ (Paris, 1901),
p. 48.
[947] Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen
und Gewohnheiten_, pp. 90 _sq._
[948] E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in
Berlin und nächster Umgebung,” _Zeitschrift für Ethnologie_, xv. (1883)
p. 87.
[949] Theophrastus, _Historia plantarum_, vii. 3. 3, ix. 8. 8;
Plutarch, _Quaest. Conviv._ vii. 2. 3; Pliny, _Nat. Hist._ xix. 120.
[950] Palladius, _De re rustica_, iv. 9; Pliny, _Nat. Hist._ xix. 120.
[951] Theophrastus, _Historia plantarum_ ix. 8. 8.
[952] Lactantius, _Divin. Institut._ i. 21; Apollodorus, _Bibliotheca_,
ii. 5. 11. 8; Philostratus, _Imagines_, ii. 24; Conon, in Photius,
_Bibliotheca_, p. 132, ed. Bekker. Lactantius speaks of the sacrifice
of a pair of oxen, Philostratus of the sacrifice of a single ox.
[953] “Die Pschawen und Chewsurier im Kaukasus,” _Zeitschrift für
allgemeine Erdkunde_, N.F. ii. (1857) p. 75.
[954] M. Abeghian, _Der armenische Volksglaube_ (Leipsic, 1899), p. 93.
[955] J. Reinegg, _Beschreibung des Kaukasus_, ii. (Hildesheim and St.
Petersburg, 1797), p. 114. Among the Abchases of the Western Caucasus
girls make rain by driving an ass into a river, placing a puppet
dressed as a woman on a raft, and letting the raft float down stream.
See N. von Seidlitz, “Die Abchasen,” _Globus_, lxvi. (1894) pp. 75 _sq._
[956] W. Mannhardt, _Baumkultus_, p. 553; E. Gerard, _The Land beyond
the Forest_, ii. 40.
[957] _Panjab Notes and Queries_, iii. pp. 41, 115, §§ 173, 513.
[958] _North Indian Notes and Queries_, i. p. 210, § 1161.
[959] Sarat Chandra Mitra, “On the Har Paraurī, or the Behari Women’s
Ceremony for producing Rain,” _Journal of the Royal Asiatic Society of
Great Britain and Ireland_, N.S. xxix. (1897) pp. 471–484; _id._, in
_Journal of the Anthropological Society of Bombay_, iv. No. 7 (1898),
pp. 384–388.
[960] Sarat Chandra Mitra, “On some Ceremonies for producing Rain,”
_Journal of the Anthropological Society of Bombay_, iii. 25. On these
Indian rain-charms compare W. Crooke, _Popular Religion and Folklore of
Northern India_ (Westminster, 1896), i. 68 _sqq._ Mr. E. S. Hartland
suggests that such customs furnish the key to the legend of Lady
Godiva (_Folklore_, i. (1890) pp. 223 _sqq._). Some of the features
of the ceremonies, though not the ploughing, reappear in a rain-charm
practised by the Rajbansis of Bengal. The women make two images of
Hudum Deo out of mud or cow-dung, and carry them away into the fields
by night. There they strip themselves naked, and dance round the images
singing obscene songs. See (Sir) H. H. Risley, _The Tribes and Castes
of Bengal: Ethnographic Glossary_ (Calcutta, 1891–92), i. 498. Again,
in time of drought the Kapu women of Southern India mould a small
figure of a naked human being to represent Jokumara, the rain-god. This
they place in a mock palanquin and go about for several days from door
to door, singing indecent songs and collecting alms. Then they abandon
the figure in a field, where the Malas find it and go about with it in
their turn for three or four days, singing ribald songs and collecting
alms. See E. Thurston, _Castes and Tribes of Southern India_, iii. 244
_sq._ We have seen (pp. 267 _sq._) that lewd songs form part of an
African rain-charm. The link between ribaldry and rain is not obvious
to the European mind.
[961] T. C. Hodson, “The Native Tribes of Manipur,” _Journal of the
Anthropological Institute_, xxxi. (1901) pp. 302 _sq._
[962] B. Houghton, in _Indian Antiquary_, xxv. (1896) p. 112.
[963] C. Lumholtz, _Unknown Mexico_ (London, 1903), i. 330.
[964] G. Turner, _Samoa_, pp. 345 _sq._
[965] Father Lambert, in _Missions Catholiques_, xxv. (1893) p. 116;
_id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp.
297 _sq._
[966] W. R. S. Ralston, _The Songs of the Russian People_, pp. 425
_sq._; P. v. Stenin, “Ueber den Geisterglauben in Russland,” _Globus_,
lvii. (1890) p. 285.
[967] Aristophanes, _Clouds_, 373.
[968] M. Abeghian, _Der armenische Volksglaube_, p. 93.
[969] J. Rendel Harris, MS. notes.
[970] R. H. Elliot, _Experiences of a Planter in the Jungles of Mysore_
(London, 1871), i. 76 _sq._
[971] A. C. Kruijt, “Regen lokken en regen verdrijving bij de Toradja’s
van Central Celebes,” _Tijdschrift voor Indische Taal- Land- en
Volkenkunde_, xliv. (1901) p. 6, citing v. Baarda.
[972] Mela, _Chorographia_, iii. 106.
[973] A. C. Kruijt, _op. cit._ pp. 3 _sq._
[974] Above, p. 268.
[975] Dudley Kidd, _The Essential Kafir_ (London, 1904), p. 115.
[976] Missionar P. H. Brincker, “Beobachlungen über die Deisidämonie
der Eingeborenen Deutsch-Südwest-Afrikas,” _Globus_, lviii. (1890) p.
323; _id._, in _Mitteilungen des Seminars für orientalische Sprachen zu
Berlin_, iii. (1900) Dritte Abteilung, p. 89.
[977] A. Caulin, _Historia coro-graphica natural y evangelica dela
Nueva Andalucia, Provincias de Cumaña, Guayana y Vertientes del Rio
Orinoco_, p. 92.
[978] J. J. M. de Groot, _The Religious System of China_, iii. 918
_sqq._
[979] Spencer and Gillen, _Northern Tribes of Central Australia_, pp.
314 _sq._
[980] Spencer and Gillen, _op. cit._ p. 311.
[981] G. B. Grinnell, _Blackfoot Lodge Tales_, p. 262.
[982] J. Teit, “The Thompson Indians,” p. 374 (_Memoir of the American
Museum of Natural History, The Jesup North Pacific Expedition_, vol. i.
part iv.).
[983] E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth
Annual Report of the Bureau of American Ethnology_, part i.
(Washington, 1899) p. 446.
[984] J. Batchelor, _The Ainu and their Folklore_ (London, 1901), p.
334.
[985] (Sir) J. G. Scott, _Gazetteer of Upper Burma and the Shan
States_, part ii. vol. ii. (Rangoon, 1901) p. 280.
[986] T. C. Hodson, “The Native Tribes of Manipur,” _Journal of the
Anthropological Institute_, xxxi. (1901) p. 308.
[987] H. Oldenberg, _Die Religion des Veda_, p. 507.
[988] Fr. A. Jaussen, “Coutumes arabes,” _Revue Biblique_, April
1903, p. 248. Elsewhere the same writer describes this ceremony as
a mode of putting a stop to cholera. See his _Coutumes des Arabes
au pays de Moab_ (Paris, 1908), p. 362. To pass between the pieces
of a sacrificial victim is a form of oath (Genesis xv. 9 _sqq._;
Jeremiah xxxiv. 18; Dictys Cretensis, _Bell. Trojan._ i. 15; R.
Moffat, _Missionary Labours and Scenes in Southern Africa_, p. 278) or
of purification (Plutarch, _Quaestiones Romanae_, 111; Apollodorus,
_Bibliotheca_, iii. 13. 7; Livy, xl. 6; E. Casalis, _The Basutos_, p.
256; S. Krascheninnikow, _Beschreibung des Landes Kamtschatka_, pp. 277
_sq._). Compare my note on Pausanias, iii. 20. 9.
[989] B. F. Matthes, “Over de _âdá’s_ of gewoonten der Makassaren en
Boegineezen,” _Verslagen en Mededeelingen der Koninklijke Akademie van
Wetenschappen_, Afdeeling Letterkunde, Derde Reeks, ii. (Amsterdam,
1885) p. 169.
[990] G. A. J. Hazeu, “Kleine bijdragen tot de ethnografie en folklore
van Java,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_,
xlvi. (1903) p. 298.
[991] A. Hillebrandt, _Vedische Opfer und Zauber_ (Strasburg, 1897), p.
120.
[992] E. Doutté, _Magie et religion dans l’Afrique du Nord_, p. 583.
[993] Acosta, _History of the Indies_, bk. v. ch. xxviii. (vol. ii. p.
376, Hakluyt Society).
[994] J. Shooter, _The Kafirs of Natal and the Zulu Country_ (London,
1857), pp. 212 _sqq._
[995] O. Baumann, _Durch Massailand zur Nilquelle_ (Berlin, 1894), p.
188.
[996] H. Cole, “Notes on the Wagogo of German East Africa,” _Journal of
the Anthropological Institute_, xxxii. (1902) p. 325.
[997] L. Decle, _Three Years in Savage Africa_ (London, 1898), p. 154.
[998] A. L. van Hasselt, _Volksbeschrijving van Midden-Sumatra_, pp.
320 _sq._; J. L. van der Toorn, “Het animisme bij den Minangkabauer der
Padangsche Bovenlanden,” _Bijdragen tot de Taal- Land- en Volkenkunde
van Nederlandsch-Indië_, xxxix. (1890) p. 93.
[999] E. T. Dalton, _Descriptive Ethnology of Bengal_, p. 88.
[1000] _Folklore Journal, edited by the Working Committee of the South
African Folklore Society_, i. (1879) p. 34.
[1001] J. S. G. Gramberg, “Eene maand in de binnenlanden van Timor,”
_Verhandelingen van het Bataviaasch Genootschap van Kunsten en
Wetenschappen_, xxxvi. p. 209; H. Zondervan, “Timor en de Timoreezen,”
_Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_. Tweede
Serie, v. (1888) Afdeeling, meer uitgebreide artikelen, pp. 402 _sq._
[1002] C. Wiese, “Beiträge zur Geschichte der Zulu im Norden des
Zambesi, namentlich der Angoni,” _Zeitschrift für Ethnologie_, xxxii.
(1900) p. 198.
[1003] W. Weston, _Mountaineering and Exploration in the Japanese
Alps_ (London, 1896), pp. 162 _sq._; _id._, in _Journal of the
Anthropological Institute_, xxvi. (1897) p. 30; _id._, in _The
Geographical Journal_, vii. (1896) pp. 143 _sq._
[1004] A. Caulin, _Historia Coro-graphica natural y evangelica dela
Nueva Andalucia, Provincias de Cumaña, Guayana y Vertientes del Rio
Orinoco_, p. 96; _Colombia, being a geographical, etc., account of
the country_, i. 642 _sq._; A. Bastian, _Die Culturländer des alten
Amerika_, ii. 216.
[1005] D. Forbes, “On the Aymara Indians of Bolivia and Peru,” _Journal
of the Ethnological Society of London_, ii. 237, note. On the supposed
relation of the frog or toad to water in America, see further E. J.
Payne, _History of the New World called America_, i. 420 _sq._, 425
_sqq._ He observes that “throughout the New World, from Florida to
Chile, the worship of the frog or toad, as the offspring of water and
the symbol of the water-spirit, accompanied the cultivation of maize”
(p. 425). A species of water toad is called by the Araucanians of Chili
_genco_, “which signifies lord of the water, as they believe that it
watches over the preservation and contributes to the salubrity of the
waters” (J. I. Molina, _Geographical, Natural, and Civil History of
Chili_, London, 1809, i. 179).
[1006] Mary E. B. Howitt, _Folklore and Legends of some Victorian
Tribes_ (in manuscript). The story is told in an abridged form by Dr.
A. W. Howitt (_Journal of the Anthropological Institute_, xviii. (1889)
pp. 54 _sq._).
[1007] Above, p. 255.
[1008] J. Teit, “The Thompson Indians of British Columbia,” _Memoirs
of the American Museum of Natural History, The Jesup North Pacific
Expedition_, vol. i. part iv. (April 1900) p. 346; A. Kuhn, _Sagen,
Gebräuche und Märchen aus Westfalen_, ii. p. 80, § 244; E. Gerard, _The
Land beyond the Forest_, ii. 13.
[1009] M. N. Venketswami, “Superstitions among Hindus in the Central
Provinces,” _Indian Antiquary_, xxviii. (1899) p. 111. Compare E.
Thurston, _Castes and Tribes of Southern India_, iv. 387.
[1010] _North Indian Notes and Queries_, iii. p. 134, § 285; W. Crooke,
_Popular Religion and Folklore of Northern India_ (Westminster, 1896),
i. 73.
[1011] _Journal of the Asiatic Society of Bengal_, lxxii., part 3,
Anthropology (Calcutta, 1904), p. 39.
[1012] E. Thurston, _Castes and Tribes of Southern India_, iii. 245.
[1013] E. Thurston, _op. cit._ iv. 387.
[1014] M. Bloomfield, “On the ‘Frog-hymn,’ Rig Veda, vii. 103,”
_Journal of the American Oriental Society_, xvii. (1896) pp. 173–179.
[1015] A. L. Waddell, “Frog-Worship among the Newars,” _The Indian
Antiquary_, xxii. (1893) pp. 292–294. The title Bhûmînâtha, “Lord or
Protector of the Soil,” is specially reserved for the frog. The title
Paremêsvara is given to all the Newar divinities.
[1016] _Encyclopaedia Britannica_, 9th edition, _s.v._ “Frog,” ix. 796.
For an instance of a frog thus caught in a drought and made to disgorge
its hoard of water, see E. Aymonier, _Voyage dans le Laos_ (Paris,
1895–1897), ii. 284 _sq._
[1017] J. Macdonald, “Manners, Customs, Superstitions, and Religions of
South African Tribes,” _Journal of the Anthropological Institute_, xix.
(1890) p. 295.
[1018] H. von Wlislocki, _Volksglaube und religiöser Brauch der
Zigenner_ (Münster i. W., 1891), pp. 64 _sq._
[1019] W. Crooke, _Popular Religion and Folklore of Northern India_
(Westminster, 1896), i. 76.
[1020] W. Crooke, _op. cit._ i. 74.
[1021] W. Weston, _Mountaineering and Exploration in the Japanese Alps_
(London, 1896), p. 162.
[1022] L. J. B. Bérenger-Féraud, _Les Peuplades de la Sénégambie_
(Paris, 1879), p. 291.
[1023] R. Lange, “Bitten um Regen in Japan,” _Zeitschrift des Vereins
für Volkskunde_, iii. (1893) pp. 334 _sq._ Compare W. G. Aston,
_Shinto_ (London, 1905), p. 153. However, the throwing of the dragon
into the waterfall may be a homoeopathic charm rather than a punishment.
[1024] H. H. Bancroft, _Native Races of the Pacific States_, i. 520.
[1025] Huc, _L’Empire chinois_⁴ (Paris, 1862), i. 241.
[1026] Mgr Rizzolati, in _Annales de la Propagation de la Foi_, xvi.
(1844) p. 350; Mgr Retord, _ib._ xxviii. (1856) p. 102. In Tonquin also
a mandarin has been known to whip an image of Buddha for not sending
rain. See _Annales de l’Association de la Propagation de la Foi_, iv.
(1830) p. 330.
[1027] Huc, _L’Empire chinois_,⁴ i. 241 _sq._
[1028] _Lettres édifiantes et curieuses_, Nouvelle Édition, xviii. 210.
[1029] J. Bertrand, in _Annales de la Propagation de la Foi_, xxii.
(1850) pp. 351–355; W. W. Rockhill, _The Land of the Lamas_ (London,
1891), p. 311.
[1030] Rev. E. Z. Simmons, “Idols and Spirits,” _Chinese Recorder and
Missionary Journal_, xix. (1888) p. 502.
[1031] Mgr Bruguière, in _Annales de l’Association de la Propagation de
la Foi_, v. (1831), p. 131.
[1032] Brien, “Aperçu sur la province de Battambang,” _Cochinchine
Française: excursions et reconnaissances_, No. 25 (Saigon, 1886), pp. 6
_sq._
[1033] G. Vuillier, “La Sicile, impressions du présent et du passé,”
_Tour du monde_, lxvii. (1894) pp. 54 _sq._ Compare G. Pitrè, _Usi e
costumi, credenze e pregiudizi del popolo siciliano_, iii. (Palermo,
1889) pp. 142–144. As to St. Francis of Paola, who died in 1507 and was
canonised by Leo X. in 1519, see P. Ribadeneira, _Flos Sanctorum, cioè
Vite de’ Santi_ (Venice, 1763), i. 252 _sq._; Th. Trede, _Das Heidentum
in der römischen Kirche_, iii. 45–47; G. Pitrè, _Feste patronali in
Sicilia_ (Turin and Palermo, 1900), pp. 49 _sqq._ He was sent for by
Louis XI. of France, and his fame as a worker of miracles is still
spread over all the south of Italy. With the entertainments given
in honour of St. Francis of Paola to wheedle rain out of him we may
compare the shadow-plays or puppet-shows given by the Javanese and the
comedies played by the Chinese for the same purpose. See T. S. Raffles,
_History of Java_ (London, 1817), i. 477; G. A. J. Hazen, “Kleine
bijdragen tot de ethnografie en de folklore van Java,” _Tijdschrift
voor Indische Taal- Land- en Volkenkunde_, xlvi. (1903) pp. 299 _sq._;
Huc, _L’Empire chinois_⁴ (Paris, 1862), i. 241.
[1034] J. Biddulph, _Tribes of the Hindoo Koosh_ (Calcutta, 1880), p.
95.
[1035] Albîrûnî, _The Chronology of Ancient Nations_, translated and
edited by C. E. Sachau (London, 1879), p. 235. This and the following
passage were pointed out to me by my late friend, W. Robertson Smith.
[1036] Albîrûnî, _loc. cit._
[1037] Gervasius von Tilbury, _Otia Imperialia_, ed. F. Liebrecht, pp.
41 _sq._
[1038] Giraldus Cambrensis, _Topography of Ireland_, ch. 7. Compare W.
Mannhardt, _Antike Wald- und Feldkulte_, p. 341 note.
[1039] J. Lecœur, _Esquisses du Bocage Normand_, ii. 79.
[1040] L. J. B. Bérenger-Féraud, _Superstitions et survivances_, i. 473.
[1041] Le R. P. Cadière, “Croyances et dictons populaires de la Vallée
du Nguôn-son, Province de Quang-binh (Annam),” _Bulletin de l’École
Française d’Extrême-Orient_, i. (Hanoi, 1901) pp. 204 _sq._
[1042] C. Lumholtz, _Unknown Mexico_, ii. 194.
[1043] H. Callaway, _Religious System of the Amazulu_, part. iv.
(1870), pp. 407 _sq._