[1044] Dudley Kidd, _The Essential Kafir_, pp. 117 _sq._

[1045] E. Reclus, _Nouvelle Géographie Universelle_, xii. 100.

[1046] _North Indian Notes and Queries_, iii. p. 135, § 285; W. Crooke,

_Popular Religion and Folklore of Northern India_ (Westminster, 1896),

i. 77.

[1047] 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.

[1048] Rasmussen, _Additamenta ad historiam Arabum ante Islamismum_,

pp. 67 _sq._; I. Goldziher, _Muhammedanische Studien_ (Halle a. S.,

1888–1890), i. 34 _sq._

[1049] J. Wellhausen, _Reste arabischen Heidentums_, p. 157 (first

edition).

[1050] J. B. Labat, _Relation historique de l’Éthiopie occidentale_,

ii. 180.

[1051] H. Ternaux-Compans, _Essai sur l’ancien Cundinamarca_ (Paris,

n.d.), p. 42.

[1052] G. Turner, _Samoa_, p. 145.

[1053] A. L. P. Cameron, “Notes on some Tribes of New South Wales,”

_Journal of the Anthropological Institute_, xiv. (1885) p. 362. For

other uses of quartz-crystal in ceremonies for the making of rain, see

above, pp. 254, 255.

[1054] A. L. P. Cameron, _loc. cit._ Compare E. M. Curr, _The

Australian Race_, ii. 377.

[1055] E. Clement, “Ethnographical Notes on the Western Australian

Aborigines,” _Internationales Archiv für Ethnographie_, xvi. (1904) pp.

5 _sq._

[1056] Rascher, “Die Sulka,” _Archiv für Anthropologie_, xxix. (1904)

p. 225. Compare R. Parkinson, _Dreissig Jahre in der Südsee_, p. 196.

[1057] T. C. Hodson, “The _genna_ amongst the Tribes of Assam,”

_Journal of the Anthropological Institute_, xxxvi. (1906) p. 96.

[1058] W. G. Aston, _Shinto_ (London, 1905), p. 330.

[1059] Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin,

1894), p. 654.

[1060] _Indian Notes and Queries_, iv. p. 218, § 776; W. Crooke,

_Popular Religion and Folklore of Northern India_ (Westminster, 1896),

i. 75 _sq._

[1061] J. Rendel Harris, MS. notes.

[1062] W. R. Paton, in _Folklore_, xii. (1901) p. 216.

[1063] G. Timkowski, _Travels of the Russian Mission through Mongolia

to China_ (London, 1827), i. 402 _sq._

[1064] C. H. Cottrell, _Recollections of Siberia_ (London, 1842), p.

140.

[1065] W. Radloff, _Aus Sibirien_ (Leipsic, 1884), ii. 179 _sq._

[1066] _The American Antiquarian_, viii. 339. Vivid descriptions of

the scenery and climate of Arizona and New Mexico will be found in

Captain J. G. Bourke’s _On the Border with Crook_ (New York, 1891);

see, for example, pp. 1 _sq._, 12 _sq._, 23 _sq._, 30 _sq._, 34 _sq._,

41 _sqq._, 185, 190 _sq._ See also C. Mindeleff, in _Seventeenth Annual

Report of the Bureau of American Ethnology_, part 2 (Washington, 1898),

pp. 477–481.

[1067] M. Abeghian, _Der armenische Volksglaube_, p. 94.

[1068] J. Rhys, _Celtic Heathendom_, p. 184; J. Grimm, _Deutsche

Mythologie_,⁴ i. 494; L. J. B. Bérenger-Féraud, _Superstitions et

survivances_, iii. 190 _sq._ Compare A. de Nore, _Coutumes, mythes et

traditions des provinces de France_, p. 216; San Marte, _Die Arthur

Sage_, pp. 105 _sq._, 153 _sqq._

[1069] J. Rhys, _Celtic Heathendom_, pp. 185 _sq._, quoting an earlier

authority.

[1070] J. Rhys, _op. cit._ p. 187. The same thing is done at the

fountain of Sainte Anne, near Gevezé, in Brittany. See P. Sébillot,

_Traditions et superstitions de la Haute-Bretagne_, i. 72.

[1071] G. Herve, “Quelques superstitions de Morvan,” _Bulletins de la

Société d’Anthropologie de Paris_, 4me série, iii. (1892) p. 530.

[1072] Bérenger-Féraud and de Mortillet, in _Bulletins de la Société

d’Anthropologie de Paris_, 4me série, ii. (1891) pp. 306, 310 _sq._; L.

J. B. Bérenger-Féraud, _Superstitions et survivances_, i. 427.

[1073] Le Brun, _Historie critique des pratiques superstitieuses_

(Amsterdam, 1733), i. 245 _sq._; L. J. B. Bérenger-Féraud,

_Superstitions et survivances_, i. 477. For more examples of such

customs in France see P. Sébillot, _Le Folk-lore de France_, ii.

376–378.

[1074] Lamberti, “Relation de la Colchide ou Mingrélie,” _Voyages au

Nord_, vii. 174 (Amsterdam, 1725).

[1075] H. S. Hallett, _A Thousand Miles on an Elephant in the Shan

States_ (Edinburgh and London, 1890), p. 264.

[1076] Martin, “Description of the Western Islands of Scotland,” in

Pinkerton’s _Voyages and Travels_, iii. 594.

[1077] R. H. Codrington, _The Melanesians_, p. 201.

[1078] 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. 86. As to the cat in

rain-making ceremonies, see above, pp. 289, 291.

[1079] Myron Eels, “The Twana, Chemakum, and Klallam Indians of

Washington Territory,” _Annual Report of the Smithsonian Institute for

1887_, p. 674.

[1080] As to such prayers, see Pausanias, ii. 25. 10; Marcus Antoninus,

v. 7; Petronius, 44; Tertullian, _Apolog._ 40, compare 22 and 23; P.

Cauer, _Delectus Inscriptionum Graecarum_,² No. 162; H. Collitz und F.

Bechtel, _Sammlung der griechischen Dialekt-Inschriften_, No. 3718; Ch.

Michel, _Recueil d’inscriptions grecques_, No. 1004; O. Luders, _Die

dionysischen Künstler_ (Berlin, 1873), pp. 26 _sq._

[1081] Pausanias, viii. 38. 4.

[1082] See above, p. 248.

[1083] Antigonus, _Histor. mirab._ 15 (_Scriptores rerum mirabilium

Graeci_, ed. A. Westermann, pp. 64 _sq._). Antigonus mentions that the

badge of the city was a representation of the chariot with a couple of

ravens perched on it. This badge appears on existing coins of Crannon,

with the addition of a pitcher resting on the chariot (B. V. Head,

_Historia Numorum_, p. 249). Hence A. Furtwängler conjectured, with

great probability, that a pitcher full of water was placed on the real

chariot when rain was wanted, and that the spilling of the water, as

the chariot shook, was intended to imitate a shower of rain. See A.

Furtwängler, _Meisterwerke der griechischen Plastik_, pp. 257–263.

[1084] Above, pp. 248, 251.

[1085] Apollodorus, i. 9. 7; Virgil, _Aen._ vi. 585 _sqq._; Servius on

Virgil, _l.c._

[1086] Festus, _s.vv. aquaelicium_ and _manalem lapidem_, pp. 2,

128, ed. C. O. Müller; Nonius Marcellus, _s.v. trullum_, p. 637, ed.

Quicherat; Servius on Virgil, _Aen._ iii. 175; Fulgentius, “Expos.

serm. antiq.” _s.v. manales lapides_, _Mythogr. Lat._ ed. Staveren,

pp. 769 _sq._ It has been suggested that the stone derived its name

and its virtue from the _manes_ or spirits of the dead (E. Hoffmann,

in _Rheinisches Museum für Philologie_, N.F. l. (1895), pp. 484–486).

Mr. O. Gilbert supposes that the stone was hollow and filled with water

which was poured out in imitation of rain. See O. Gilbert, _Geschichte

und Topographie der Stadt Rom im Altertum_, ii. (Leipsic, 1885) p. 154

note. His suggestion is thus exactly parallel to that of Furtwängler

as to the pitcher at Crannon (above, p. 309 note 6). Compare W. Warde

Fowler, _Roman Festivals of the Period of the Republic_ (London, 1899),

pp. 232 _sq._

[1087] Nonius Marcellus, _s.v. aquilex_, p. 69, ed. Quicherat. In

favour of taking _aquilex_ as rain-maker is the use of _aquaelicium_ in

the sense of rain-making. Compare K. O. Müller, _Die Etrusker_, ed. W.

Deecke, ii. 318 _sq._

[1088] Diodorus Siculus, v. 55.

[1089] Philochorus, cited by Athenaeus, xiv. 72, p. 656 A.

[1090] Among the Barotse, on the upper Zambesi, “the sorcerers or

witch-doctors go from village to village with remedies which they cook

in great cauldrons to make rain” (A. Bertrand, _The Kingdom of the

Barotsi_, London, 1899, p. 277).

[1091] Phylarchus, cited by Athenaeus, xv. 48, p. 693 E F. If the

conjectural reading τοῖς Ἐμεσηνοῖς were adopted in place of the

manuscript reading τοῖς Ἕλλησιν, we should have to suppose that the

custom was not observed by the Greeks, but by the people of Emesa

in Syria, where there was a famous worship of the sun. But Polemo,

the highest authority in such matters, tells us that the Athenians

offered “sober” sacrifices to the sun and to other deities (Schol. on

Sophocles, _Oed. Colon_, 100); and in a Greek inscription found at

Piraeus we read of offerings to the sun and of three “sober altars,”

by which no doubt are meant altars on which wine was not poured. See

Ch. Michel, _Recueil d’inscriptions grecques_, No. 672; Dittenberger,

_Sylloge inscriptionum Graecorum_,² No. 631; E. S. Roberts,

_Introduction to Greek Epigraphy_, ii. No. 133; _Leges Graecorum

sacrae_, ed. J. de Prott et L. Ziehen, ii. No. 18. In the passage of

Athenaeus, accordingly, the reading τοῖς Ἐμεσηνοῖς, which has been

rashly adopted by the latest editor of Athenaeus (G. Kaibel), may be

safely rejected in favour of the manuscript reading.

[1092] Peter Jones, _History of the Ojebway Indians_, p. 84.

[1093] W. Smyth and F. Lowe, _Narrative of a Journey from Lima to Para_

(London, 1836), p. 230. An eclipse either of the sun or the moon is

commonly supposed by savages to be caused by a monster who is trying

to devour the luminary, and accordingly they discharge missiles and

raise a clamour in order to drive him away. See E. B. Tylor, _Primitive

Culture_,² i. 328 _sqq._

[1094] J. Gumilla, _Histoire de l’Orénoque_ (Avignon, 1758), iii. 243

_sq._

[1095] S. Krascheninnikow, _Beschreibung des Landes Kamtschatka_

(Lemgo, 1766), p. 217.

[1096] A. G. Morice, “The Western Dénés, their Manners and Customs,”

_Proceedings of the Canadian Institute, Toronto_, Third Series, vii.

(1888–89) p. 154.

[1097] A. Moret, _Le Rituel du culte divin journalier en Égypte_

(Paris, 1902), pp. 90 _sq._; _id._, _Du caractère religieux de la

royauté pharaonique_ (Paris, 1902), p. 98.

[1098] Plutarch, _Isis et Osiris_, 52. The Esquimaux of Bering Strait

give the name of “the sun’s walking-stick” to the vertical bar in

a parhelion. See E. W. Nelson, “The Eskimo about Bering Strait,”

_Eighteenth Annual Report of the Bureau of American Ethnology_, part i.

(Washington, 1899) p. 449.

[1099] Father Lambert, in _Missions Catholiques_, xii. (1880) p. 216;

_id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp.

193 _sq._; Glaumont, “Usages, mœurs et coutumes des Néo-Calédoniens,”

_Revue d’ethnographie_, vii. (1889) p. 116.

[1100] Father Lambert, in _Missions Catholiques_, xxv. (1893) p. 116;

_id._, _Mœurs et superstitions des Néo-Calédoniens_ (Nouméa, 1900), pp.

296 _sq._ The magic formula differs slightly in the two passages; in

the text I have followed the second.

[1101] T. Arbousset et F. Daumas, _Voyage d’exploration au nord-est de

la Colonie du Cap de Bonne-Espérance_ (Paris, 1842), pp. 350 _sq._ For

the kinship with the sacred object (totem) from which the clan takes

its name, see _ibid._ pp. 350, 422, 424. Other people have claimed

kindred with the sun, as the Natchez of North America (_Voyages au

nord_, v. 24) and the Incas of Peru.

[1102] G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,”

_Mitteilungen der Geographischen Gesellschaft zu Jena_, xxiii. (1905)

p. 17.

[1103] R. H. Codrington, in _Journal of the Anthropological Institute_,

x. (1881) p. 278; _id._, _The Melanesians_ (Oxford, 1891), p. 184.

[1104] Above, pp. 291 _sq._

[1105] G. Turner, _Samoa_, p. 346. See above, p. 284.

[1106] P. J. Arriaga, _Extirpacion de la idolatria del Piru_ (Lima,

1621), p. 37.

[1107] A. d’Orbigny, _Voyage dans l’Amérique Méridionale_, iii. (Paris

and Strasburg, 1844) p. 24.

[1108] V. Solomon, “Extracts from Diaries kept in Car Nicobar,”

_Journal of the Anthropological Institute_, xxxii. (1902) p. 213.

[1109] _Satapatha-Brâhmana_, translated by J. Eggeling, part i. p. 328

(_Sacred Books of the East_, vol. xii.).

[1110] E. J. Payne, _History of the New World called America_, i.

(Oxford, 1892) pp. 520–523; K. Th. Preuss, in _Verhandlungen der

Berliner anthropologischen Gesellschaft_, November 15, 1902, pp. (449)

_sq._, (457) _sq._; _id._, “Die Feuergötter als Ausgangspunkt zum

Verständnis der mexikanischen Religion,” _Mitteilungen der anthropolog.

Gesellschaft in Wien_, xxxiii. (1903) pp. 157 _sq._, 163. A Mexican

legend relates how in the beginning the gods sacrificed themselves by

fire in order to set the sun in motion. See B. de Sahagun, _Histoire

générale des choses de la Nouvelle Espagne_, bk. vii. ch. 2, pp. 478

_sqq._ (French trans. by Jourdanet and Simeon).

[1111] Festus, _s.v._ “October equus,” p. 181, ed. C. O. Müller.

[1112] 2 Kings xxiii. 11. Compare H. Zimmern, in E. Schrader’s _Die

Keilinschriften und das Alte Testament_³ (Berlin, 1902), pp. 369 _sq._

[1113] Pausanias, iii. 20. 4.

[1114] Xenophon, _Cyropaed._ viii. 3. 24; Philostratus, _Vit. Apollon._

i. 31. 2; Ovid, _Fasti_, i. 385 _sq._; Pausanias, iii. 20. 4. Compare

Xenophon, _Anabasis_, iv. 5. 35; Trogus Pompeius, i. 10. 5.

[1115] Herodotus, i. 216; Strabo, xi. 8. 6. On the sacrifice of

horses see further S. Bochart, _Hierozoicon_, i. coll. 175 _sqq._;

Negelein, in _Zeitschrift für Ethnologie_, xxxiii. (1901), pp. 62–66.

Many Asiatics held that the sun rode a horse, not a chariot. See

Dittenberger, _Sylloge inscriptionum Graecarum_,² No. 754, with note⁴.

[1116] A. Bastian, _Die Völker des östlichen Asien_, iv. 174. The name

of the place is Andahuayllas.

[1117] Th. Williams, _Fiji and the Fijians_², i. 250.

[1118] Mr. Fison’s letter is dated August 26, 1898.

[1119] H. R. Schoolcraft, _The American Indians_ (Buffalo, 1851), pp.

97 _sqq._; _id._, _Oneota_ (New York and London, 1845), pp. 75 _sqq._;

W. W. Gill, _Myths and Songs of the South Pacific_, pp. 61 _sq._; G.

Turner, _Samoa_, pp. 200 _sq._

[1120] Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” _Bulletin

of the American Museum of Natural History_, xv. (1901) p. 151.

[1121] G. Zündel, “Land und Volk der Eweer auf der Sclavenküste in

Westafrika,” _Zeitschrift der Gesellschaft für Erdkunde zu Berlin_,

xii. (1877) p. 411. We have met with a somewhat similar charm in North

Africa to bring back a runaway slave. See above, p. 152.

[1122] J. Chalmers, _Pioneering in New Guinea_ (London, 1887), p. 172.

[1123] Aeneas Sylvius, _Opera_ (Bâle, 1571), p. 418 [wrongly numbered

420]; A. Thevet, _Cosmographie universelle_ (Paris, 1575), ii. 851.

[1124] R. Brough Smyth, _Aborigines of Victoria_, ii. 334; E. M. Curr,

_The Australian Race_, i. 50.

[1125] Fancourt, _History of Yucatan_, p. 118; Brasseur de Bourbourg,

_Histoire des nations civilisées du Mexique et de l’Amérique-Centrale_,

ii. 51.

[1126] S. L. Cummins, “Sub-tribes of the Bahr-el-Ghazal Dinkas,”

_Journal of the Anthropological Institute_, xxxiv. (1904) p. 164.

[1127] (_South African_) _Folklore Journal_, vol. i. part i. (Capetown,

1879) p. 34; Dudley Kidd, _Savage Childhood_ (London, 1906), pp.

147 _sq._; Rev. E. Gottschling, “The Bawenda,” _Journal of the

Anthropological Institute_, xxxv. (1905) p. 381.

[1128] E. J. Eyre, _Journals of Expeditions of Discovery into Central

Australia_ (London, 1845), ii. 365. The Ovakumbi of Angola place a

stone in the fork of a tree as a memorial at any place where they have

learned something which they wish to remember. See Ch. Wunenberger, “La

Mission et le royaume de Humbé,” _Missions Catholiques_, xx. (1888) p.

270.

[1129] E. M. Curr, _The Australian Race_, iii. 145.

[1130] K. Vetter, _Komm herüber und hilf uns! oder die Arbeit der

Neuen-Dettelsauer Mission in Deutsch Neu-Guinea_, ii. (Barmen, 1898) p.

29; _id._, in B. Hagen’s _Unter den Papua’s_ (Wiesbaden, 1899), p. 287.

[1131] W. W. Skeat, _Malay Magic_, pp. 92 _sq._

[1132] G. M. Dawson, “Notes on the Shuswap People of British Columbia,”

_Transactions of the Royal Society of Canada_, ix. (1901, pub. 1902)

section ii. p. 38.

[1133] J. G. Gmelin, _Reise durch Sibirien_ (Göttingen, 1751–52), ii.

510.

[1134] C. H. Cottrell, _Recollections of Siberia_ (London, 1842), p.

140.

[1135] J. Owen Dorsey, “Omaha Sociology,” _Third Annual Report of the

Bureau of Ethnology_ (Washington, 1884), p. 241; _id._, “A Study of

Siouan Cults,” _Eleventh Annual Report of the Bureau of Ethnology_

(Washington, 1894), p. 410.

[1136] G. M. Dawson, “On the Haida Indians of the Queen Charlotte

Islands,” _Geological Survey of Canada, Report of Progress for

1878–1879_, p. 124 B.

[1137] W. Powell, _Wanderings in a Wild Country_ (London, 1883), p. 169.

[1138] O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 389.

[1139] _Mission scientifique du Cap Horn_, vii. (Paris, 1891) p. 257.

[1140] J. Richardson, _A Dictionary of Persian, Arabic, and English_,

New Edition (London, 1829), pp. liii. _sq._

[1141] _Relations des Jésuites_, 1636, p. 38 (Canadian reprint). On

the other hand, some of the New South Wales aborigines thought that a

wished-for wind would not rise if shell-fish were roasted at night (D.

Collins, _Account of the English Colony in New South Wales_, London,

1804, p. 382).

[1142] J. Mooney, “Sacred Formulas of the Cherokees,” _Seventh Annual

Report of the Bureau of Ethnology_ (Washington, 1891), pp. 387 _sq._

[1143] _Annales de l’Association de la Propagation de la Foi_, iv.

(1830) p. 482.

[1144] C. M. Pleyte, “Ethnographische Beschrijving der Kei Eilanden,”

_Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap_, Tweede

Serie, x. (1893) p. 827.

[1145] R. H. Codrington, _The Melanesians_, pp. 200, 201.

[1146] J. Palmer, quoted by R. H. Codrington, _The Melanesians_, p.

201, note.

[1147] Dudley Kidd, _Savage Childhood_ (London, 1906), p. 151.

[1148] B. Hagen, _Unter den Papua’s_ (Wiesbaden, 1899), p. 269.

[1149] W. Monckton, “Some Recollections of New Guinea Customs,”

_Journal of the Polynesian Society_, v. (1896) p. 186.

[1150] J. G. Dalyell, _The Darker Superstitions of Scotland_, p. 248.

[1151] Fr. Boas, in _Sixth Report on the North-Western Tribes of

Canada_, p. 26 (separate reprint from the _Report of the British

Association for 1890_).

[1152] A. C. Haddon, _Head-hunters_, p. 60; _Reports of the Cambridge

Anthropological Expedition to Torres Straits_, vi. (Cambridge, 1908)

pp. 201 _sq._

[1153] Martin, “Description of the Western Islands of Scotland,” in

Pinkerton’s _Voyages and Travels_, iii. 627; Miss C. F. Gordon Cumming,

_In the Hebrides_, pp. 166 sq.

[1154] W. Fraser, in Sir John Sinclair’s _Statistical Account of

Scotland_, viii. (Edinburgh, 1793) p. 52, note.

[1155] Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen

und Gewohnheiten_ (St. Petersburg, 1854), pp. 105 _sq._

[1156] A. C. Haddon, “The Ethnography of the Western Tribe of Torres

Straits,” _Journal of the Anthropological Institute_, xix. (1890), pp.

401 sq.; _Reports of the Cambridge Anthropological Expedition to Torres

Straits_, v. (Cambridge, 1904), pp. 351 _sq._

[1157] _Reports of the Cambridge Anthropological Expedition to Torres

Straits_, v. 352.

[1158] Mary E. B. Howitt, _Folklore and Legends of some Victorian

Tribes_ (in manuscript).

[1159] See above, p. 263.

[1160] H. Egede, _Description of Greenland_, second edition (London,

1818), p. 196, note.

[1161] Hesychius and Suidas, _s.v._ ἀνεμοκοῖται; Eustathius, on Homer,

_Od._ x. 22, p. 1645. Compare J. Töpffer, _Attische Genealogie_, p.

112, who conjectures that the Eudanemi or Heudanemi at Athens may also

have claimed the power of lulling the winds.

[1162] Eunapius, _Vitae sophistarum: Aedesius_, p. 463, Didot edition.

[1163] Pliny, _Nat. Hist._ xviii. 294. Compare _Geoponica_, ii. 18.

[1164] Olaus Magnus, _Gentium septentr. hist._ iii. 15.

[1165] Boecler-Kreutzwald, _Der Ehsten abergläubische Gebräuche, Weisen

und Gewohnheiten_, pp. 107 _sq._

[1166] Dana, _Two Years before the Mast_, ch. vi.

[1167] J. Scheffer, _Lapponia_ (Frankfort, 1673), p. 144; J. Train,

_Account of the Isle of Man_, ii. 166; Miss C. F. Gordon Cumming, _In

the Hebrides_, pp. 254 _sq._; Ch. Rogers, _Social Life in Scotland_,

iii. 220; Sir W. Scott, _Pirate_, note to ch. vii.; Miss M. Cameron, in

_Folklore_, xiv. (1903) pp. 301 _sq._ Compare Shakespeare, _Macbeth_,

Act i. Sc. 3, line 11. “But, my loving master, if any wind will not

serve, then I wish I were in Lapland, to buy a good wind of one of the

honest witches, that sell so many winds there and so cheap” (Izaac

Walton, _Compleat Angler_, ch. v.).

[1168] J. G. Lockhart, _Memoirs of the Life of Sir Walter Scott_, iii.

203 (first edition).

[1169] C. Leemius, _De Lapponibus Finmarchiae, etc., commentatio_

(Copenhagen, 1767), p. 454.

[1170] Homer, _Odyssey_, x. 19 _sqq._ It is said that Perdoytus,

the Lithuanian Aeolus, keeps the winds enclosed in a leathern bag;

when they escape from it he pursues them, beats them, and shuts them

up again. See E. Veckenstedt, _Die Mythen, Sagen und Legenden der

Zamaiten_ (Litauer), i. 153. The statements of this writer, however,

are to be received with caution.

[1171] J. Chalmers, _Pioneering in New Guinea_, p. 177.

[1172] Lieut. Herold, in _Mitteilungen aus den deutschen

Schutzgebieten_, v. (1892) pp. 144 _sq._; H. Klose, _Togo unter

deutscher Flagge_ (Berlin, 1899), p. 189.

[1173] Rev. J. Macdonald, _Religion and Myth_ (London, 1893), p. 7.

[1174] Fr. Boas, “The Central Eskimo,” _Sixth Annual Report of the

Bureau of Ethnology_ (Washington, 1888), p. 593.

[1175] _Arctic Papers for the Expedition of 1875_ (Royal Geographical

Society), p. 274.

[1176] J. Murdoch, “Ethnological Results of the Point Barrow

Expedition,” _Ninth Annual Report of the Bureau of Ethnology_

(Washington, 1892), pp. 432 _sq._

[1177] M. Bloomfield, _Hymns of the Atharva-Veda_, p. 249 (_Sacred

Books of the East_, vol. xlii.); W. Caland, _Altindisches

Zauberritual_, p. 128.

[1178] Father Livinhac, in _Annales de la Propagation de la Foi_, liii.

(1881) p. 209.

[1179] J. Perham, “Sea Dyak Religion,” _Journal of the Straits Branch

of the Royal Asiatic Society_, No. 10 (December 1882), pp. 241 _sq._;

H. Ling Roth, _The Natives of Sarawak and British North Borneo_, i.

201; A. W. Nieuwenhuis, _In Centraal Borneo_ (Leyden, 1900), ii. 180

_sq._ The people of Samarcand used to beat drums and dance in the

eleventh month to demand cold weather, and they threw water on one

another. See E. Chavannes, _Les Tou-Kiue (Turcs) Occidentaux_ (St.

Petersburg, 1903), p. 135.

[1180] J. G. Campbell, _Superstitions of the Highlands and Islands of

Scotland_ (Glasgow, 1900), pp. 24 _sq._

[1181] P. Sébillot, _Coutumes populaires de la Haute-Bretagne_, pp. 302

_sq._

[1182] Holzmayer, “Osiliana,” _Verhandlungen der gelehrten Estnischen

Gesellschaft zu Dorpat_, vii. 2, p. 54.

[1183] A. Kuhn und W. Schwartz, _Norddeutsche Sagen, Märchen und

Gebräuche_, p. 454, § 406; Von Alpenburg, _Mythen und Sagen Tirols_,

pp. 262, 365 _sq._; W. Mannhardt, _Die Götter der deutschen und

nordischen Völker_ (Berlin, 1860), p. 99; _id._, _Antike Wald- und

Feldkulte_, p. 85; Boecler-Kreutzwald, _Der Ehsten abergläubische

Gebräuche, Weisen und Gewohnheiten_, p. 109; F. S. Krauss, _Volksglaube

und religiöser Brauch der Südslaven_, p. 117. In some parts of Austria

and Germany, when a storm is raging, the people open a window and throw

out a handful of meal, saying to the wind, “There, that’s for you,

stop!” See A. Peter, _Volksthümliches aus österreichisch-Schlesien_,

ii. 259; J. Grimm, _Deutsche Mythologie_,⁴ p. 529; Zingerle, _Sitten

Bräuche und Meinungen des Tiroler Volkes_,² p. 118, § 1046. Similarly

an old Irishwoman has been seen to fling handfuls of grass into a cloud

of dust blown along a road, and she explained her behaviour by saying

that she wished to give something to the fairies who were playing in

the dust (_Folklore_, iv. (1893) p. 352). But these are sacrifices to

appease, not ceremonies to constrain the spirits of the air; thus they

belong to the domain of religion rather than to that of magic. The

ancient Greeks sacrificed to the winds. See P. Stengel, “Die Opfer der

Hellenen an die Winde,” _Hermes_, xvi. (1881) pp. 346–350; and my note

on Pausanias, ii. 12. 1.

[1184] J. G. Kohl, _Die deutsch-russischen Ostseeprovinzen_, ii. 278.

[1185] G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,”

_Mitteilungen der Geographischen Gesellschaft zu Jena_, xxiii. (1905)

p. 17.

[1186] F. de Azara, _Voyage dans l’Amérique Méridionale_, ii. 137.

[1187] P. Lozano, _Descripcion chorographica del Gran Chaco_ (Cordova,

1733), p. 71; Charlevoix, _Histoire du Paraguay_, ii. 74; Guevara,

_Historia del Paraguay_, p. 23 (in P. de Angelis’s _Coleccion de obras

y documentos_, etc., ii., Buenos Ayres, 1836); D. de Alvear, _Relacion

geografica e historica de la provincia de Misiones_, p. 14 (P. de

Angelis, _op. cit._ iv.).

[1188] W. A. Henry, “Bijdrage tot de Kennis der Bataklanden,”

_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xvii. 23 _sq._

[1189] A. W. Nieuwenhuis, _Quer durch Borneo_, i. (Leyden, 1904) p. 97.

[1190] R. Brough Smyth, _Aborigines of Victoria_, i. 457 _sq._; compare

_id._, ii. 270; A. W. Howitt, in _Journal of the Anthropological

Institute_, xiii. (1884) p. 194, note; Spencer and Gillen, _Northern

Tribes of Central Australia_, p. 632.

[1191] W. Cornwallis Harris, _The Highlands of Ethiopia_ (London,

1844), i. 352. Compare Ph. Paulitschke, _Ethnographie Nord-ost-Afrikas:

die geistige Cultur der Danâkil, Galla und Somâl_ (Berlin, 1896), p.

28. Even where these columns or whirlwinds of dust are not attacked

they are still regarded with awe. The Ainos believe them to be filled

with demons; hence they will hide behind a tree and spit profusely if

they see one coming (J. Batchelor, _The Ainu and their Folklore_, p.

385). In some parts of India they are supposed to be _bhuts_ going to

bathe in the Ganges (Denzil C. J. Ibbetson, _Settlement Report of the

Panipat, Tahsil, and Karnal Parganah of the Karnal District_, p. 154).

The Chevas and Tumbucas of South Africa fancy them to be the wandering

souls of sorcerers (_Zeitschrift für allgemeine Erdkunde_, vi. (Berlin,

1856) pp. 301 _sq._). The Baganda and the Pawnees believe them to be

ghosts (J. Roscoe in _Journal of the Anthropological Institute_, xxxii.

(1902) p. 73; G. B. Grinnell, _Pawnee Hero-Stories and Folk-tales_, p.

357). Californian Indians think that they are happy souls ascending to

the heavenly land (Stephen Powers, _Tribes of California_, p. 328).

Once when a great Fijian chief died, a whirlwind swept across the

lagoon. An old man who saw it covered his mouth with his hand and said

in an awestruck whisper, “There goes his spirit!” (Rev. Lorimer Fison,

in a letter to the author, dated August 26, 1898).

[1192] Herodotus, iv. 173; Aulus Gellius, xvi. 11. The Cimbrians are

said to have taken arms against the tide (Strabo, vii. 2. 1).

CHAPTER VI—Magicians as Kings

[1193] The government of the western islanders of Torres Straits is

similar. See A. C. Haddon, in _Reports of the Cambridge Anthropological

Expedition to Torres Straits_, v. 263 _sq._ So, too, the Bantoc Igorot

of the Philippines have no chiefs and are ruled by councils of old men.

See A. E. Jenks, _The Bantoc Igorot_ (Manila; 1905), pp. 32 _sq._, 167

_sq._

[1194] Spencer and Gillen, _Native Tribes of Central Australia_, pp.

9–15, 154, 159–205; _id._, _Northern Tribes of Central Australia_,

pp. 20–27, 285–297, 309 _sq._, 316; A. W. Howitt, _Native Tribes of

South-East Australia_, pp. 320–326.

[1195] A. W. Howitt, _op. cit._ p. 303.

[1196] A. W. Howitt, _op. cit._ p. 313.

[1197] A. W. Howitt, _op. cit._ p. 314.

[1198] A. W. Howitt, _op. cit._ pp. 297–299. For more examples of

headmen who are also magicians see _ib._ pp. 301 _sq._, 302, 317.

[1199] Scott Nind, “Description of the Natives of King George’s Sound

(Swan River Colony),” _Journal of the R. Geographical Society_, i.

(1832) p. 41.

[1200] Sir W. MacGregor, _British New Guinea_ (London, 1897), p. 41.

[1201] Le R. P. Guis, “Les Papous,” _Les Missions Catholiques_, xxxvi.

(1904) p. 334.

[1202] J. Chalmers, “Toaripi,” _Journal of the Anthropological

Institute_, xxvii. (1898) p. 334.

[1203] E. Beardmore, “The Natives of Mowat Daudai, New Guinea,”

_Journal of the Anthropological Institute_, xix. (1890) p. 464.

[1204] C. G. Seligmann, _The Melanesians of British New Guinea_

(Cambridge, 1910), pp. 455 _sq._

[1205] M. Krieger, _Neu-Guinea_ (Berlin, n.d.), p. 334.

[1206] R. H. Codrington, _The Melanesians_ (Oxford, 1891), p. 46.

[1207] R. H. Codrington, _op. cit._ p. 52. As to the _mana_ or

supernatural power of chiefs and others, see _ibid._ pp. 118 _sqq._;

above, pp. 227 _sq._ I have pointed out (p. 111, note 2) that this

supernatural power supplies, as it were, the physical basis of magic.

[1208] Father A. Deniau, “Croyances religieuses et mœurs des indigènes

de l’île Malo (Nouvelles-Hébrides),” _Les Missions Catholiques_,

xxxiii. (1901) p. 347.

[1209] R. H. Codrington, _op. cit._ p. 56.

[1210] C. Ribbe, _Zwei Jahren unter den Kannibalen der Salomo-Inseln_

(Dresden-Blasewitz, 1903), pp. 173 _sq._

[1211] C. G. Seligmann, _The Melanesians of New Guinea_ (Cambridge,

1910), p. 702.

[1212] G. Brown, D.D., _Melanesians and Polynesians_ (London, 1910), p.

270.

[1213] Rev. G. Brown, _op. cit._ p. 429.

[1214] G. Turner, _Samoa_, pp. 320–322.

[1215] See above, p. 175.

[1216] O. Baumann, _Durch Massailand zur Nilquelle_ (Berlin, 1894), pp.

187 _sq._

[1217] O. Baumann, _op. cit._ p. 173.

[1218] H. Cole, “Notes on the Wagogo of German East Africa,” _Journal

of the Anthropological Institute_, xxxii. (1902) p. 321.

[1219] Sir Harry Johnston, _The Uganda Protectorate_ (London, 1902),

ii. 830.

[1220] O. Baumann, _Durch Massailand zur Nilquelle_, p. 164.

[1221] Baron C. C. von der Decken, _Reisen in Ost-Afrika_, ii. (Leipsic

and Heidelberg, 1871) p. 24.

[1222] M. Merker, _Die Masai_ (Berlin, 1904), pp. 18 _sq._ I have

slightly abridged the writer’s account.

[1223] M. Merker, _Die Masai_, p. 21. As to the medicine-men of the

Masai, see further A. C. Hollis, _The Masai_ (Oxford, 1905), pp.

324–330.

[1224] O. Baumann, _Durch Massailand zur Nilquelle_, p. 164.

[1225] A. C. Hollis, _The Nandi_ (Oxford, 1909), pp. 49 _sq._

[1226] Sir H. Johnston, _The Uganda Protectorate_, ii. 851.

[1227] Sir H. Johnston, _The Uganda Protectorate_, ii. 779.

[1228] W. E. R. Cole, “African Rain-making Chiefs, the Gondokoro

District, White Nile,” _Man_, x. (1910) pp. 90–92; Yuzbashi, “Tribes

on the Upper Nile,” _Journal of the African Society_, No. 14 (January,

1905), pp. 228 _sq._; Brun-Rollet, _Le Nil Blanc et le Soudan_ (Paris,

1855), pp. 227 _sq._; F. Spire, “Rain-making in Equatorial Africa,”

_Journal of the African Society_, No. 17 (October, 1905), pp. 15–21.

[1229] Emin Pasha, quoted by Fr. Stuhlmann, _Mit Emin Pascha ins Herz

von Afrika_ (Berlin, 1894), pp. 778–780.

[1230] F. Spire, “Rain-making in Equatorial Africa,” _Journal of the

African Society_, No. 17 (October, 1905), pp. 16–18, 21.

[1231] G. Schweinfurth, _The Heart of Africa_³ (London, 1878), i. 144

_sq._

[1232] E. D. Pruyssenaere, “Reisen und Forschungen im Gebiete des

Weissen und Blauen Nil,” _Petermanns Mittheilungen, Ergänzungsheft_,

No. 50 (Gotha, 1877), pp. 27 _sq._

[1233] Sir H. Johnston, _The Uganda Protectorate_, ii. 555.

[1234] G. Casati, _Ten Years in Equatoria_ (London and New York, 1891),

ii. 57, compare i. 134.

[1235] Ch. Wunenberger, “La Mission et le royaume de Humbé, sur les

bords du Cunène,” _Les Missions Catholiques_, xx. (1888) p. 262.

[1236] E. Torday and T. A. Joyce, “Notes on the Ethnography of the

Ba-Yaka,” _Journal of the Anthropological Institute_, xxxvi. (1906) pp.

48, 51.

[1237] E. Torday and T. A. Joyce, “On the Ethnology of the

South-Western Congo Free State,” _Journal of the R. Anthropological

Institute_, xxxvii. (1907) p. 140.

[1238] O. Lenz, _Skizzen aus Westafrika_ (Berlin, 1878), p. 87.

[1239] A. Mansfeld, _Urwald-Dokumente, Vier Jahre unter den

Crossflussnegern Kameruns_ (Berlin, 1908), p. 161.

[1240] Ch. Partridge, _Cross River Natives_ (London, 1905), pp. 201

_sq._ The care taken of the chief’s cut hair and nails is a precaution

against the magical use that might be made of them by his enemies. See

_The Golden Bough_, Second Edition, i. 375 _sqq._

[1241] Dudley Kidd, _The Essential Kafir_ (London, 1904), p. 114. “The

chief collects to himself all medicines of known power; each doctor has

his own special medicine or medicines, and treats some special form

of disease, and the knowledge of such medicines is transmitted as a

portion of the inheritance to the eldest son. When a chief hears that

any doctor has proved successful in treating some case where others

have failed, he calls him and demands the medicine, which is given up

to him. Thus the chief becomes the great medicine-man of his tribe, and

the ultimate reference is to him. If he fail, the case is given up as

incurable” (H. Callaway, _Religious System of the Amazulu_, part iv.

pp. 419 _sq._, note). The medicines here referred to are probably for

the most part magical rather than medicinal in our sense of the term.

[1242] Dudley Kidd, _op. cit._ p. 115.

[1243] W. Grant, “Magato and his Tribe,” _Journal of the

Anthropological Institute_, xxxv. (1905) p. 267.

[1244] L. Decle, _Three Years in Savage Africa_ (London, 1898), p. 154.

[1245] R. Moffat, _Missionary Labours and Scenes in Southern Africa_

(London, 1842), p. 306.

[1246] E. A. Maund, “Zambesia, the new British Possession in Central

South Africa,” _Proceedings of the Royal Geographical Society_, 1890,

p. 651.

[1247] Father C. Croonenberghs, in _Annales de la Propagation de la

Foi_, liii. (1881) pp. 262 _sq._, 267 _sq._

[1248] See above, pp. 344, 345, 346.

[1249] J. B. Labat, _Relation historique de l’Éthiopie occidentale_

(Paris, 1732), ii. 172–176.

[1250] H. Hecquard, _Reise an der Küste und in das Innere von West

Afrika_ (Leipsic, 1854), p. 78.

[1251] A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i.

354, ii. 230.

[1252] J. Leighton Wilson, _Western Africa_ (London, 1856), pp. 129

_sq._; Miss Mary H. Kingsley, in _Journal of the Anthropological

Institute_, xxix. (1899) p. 62.

[1253] P. Kollmann, _The Victoria Nyanza_ (London, 1899), p. 168.

[1254] Mgr Livinhac, in _Annales de la Propagation de la Foi_, lx.

(1888) p. 110.

[1255] D’Unienville, _Statistique de l’Ile Maurice_ (Paris, 1838) iii.

285 _sq._

[1256] A. van Gennep, _Tabou et Totémisme à Madagascar_ (Paris, 1904),

p. 118, quoting Leguével de Lacombe, _Voyage à Madagascar_ (Paris,

1840), i. 229 _sq._ Probably the Antimoirona are identical with the

Antimores.

[1257] Emin Pasha, quoted by Fr. Stuhlmann, _Mit Emin Pascha ins Herz

von Afrika_ (Berlin, 1894), pp. 779 _sq._

[1258] Schol. on Apollonius Rhodius, _Argon._ ii. 1248 καὶ Ἡρόδωρος

ξένως περὶ τῶν δεσμῶν τοῦ Προμηθέως ταῦτα. εῖναι γὰρ αὐτὸν Σκυθῶν

βασιλέα φησί· καί μὴ δυνάμενον παρέχειν τοῖς ὑπηκόοις τὰ ἐπιτήδεια,

διὰ τὸν καλούμενον Ἀετὸν ποταμὸν ἐπικλύζειν τὰ πεδία, δεθῆναι ὑπὸ τῶν

Σκυθῶν.

[1259] Ammianus Marcellinus, xxviii. 5. 14.

[1260] Plutarch, _Isis et Osiris_, 73.

[1261] G. Turner, _Samoa_, pp. 304 _sq._

[1262] A. Pfizmayer, “Nachrichten von den alten Bewohnern des heutigen

Corea,” _Sitzungsberichte der philos.-histor. Classe der kais. Akademie

der Wissenschaften_ (Vienna), lvii. (1868) pp. 483 _sq._ It would seem

that the Chinese reported similarly of the Roman emperors. See Hirth,

_China and the Roman Orient_, pp. 41, 44, 52, 58, 70, 78.

[1263] N. B. Dennis, _Folklore of China_ (London and Hongkong, 1876),

p. 125. An account of the _Peking Gazette_, the official publication

of the Chinese government, may be read in _Lettres édifiantes et

curieuses_, Nouvelle Edition, xxi. 95–182.

[1264] Mgr Havard, in _Annales de la Propagation de la Foi_, vii.

(1834) pp. 470–473.

[1265] Gio. Filippo de Marini, _Historia et relatione del Tunchino

et del Giappone_ (Rome, 1665), pp. 137 _sq._; _Relation nouvelle et

curieuse des royaumes de Tunquin et de Lao_, traduite de l’Italien du

P. Mariny (_sic_) Romain (Paris, 1666), pp. 258 _sq._

[1266] H. H. Bancroft, _The Native Races of the Pacific States_, ii.

146.

[1267] Geo. Catlin, _Manners, Customs, and Conditions of the North

American Indians_⁴ (London, 1844), i. 40 _sq._

[1268] W. L. Hardisty, “The Loucheux Indians,” _Report of the

Smithsonian Institution for 1866_, pp. 312, 316.

[1269] Rev. J. Jetté, “On the Medicine-Men of the Ten’a,” _Journal of

the R. Anthropological Institute_, xxxvii. (1907) p. 163. By the Ten’a

the writer means the tribe which is variously known as the Tinneh,

Déné, Dindjie, etc., according to the taste and fancy of the speller.

[1270] Roland B. Dixon, “The Northern Maidu,” _Bulletin of the American

Museum of Natural History_, vol. xvii. part iii. (New York, 1905) p.

267.

[1271] Roland B. Dixon, _op. cit._ pp. 328, 331.

[1272] S. Powers, _Tribes of California_ (Washington, 1877), pp. 372

_sq._

[1273] S. Power, _op. cit._ pp. 380 _sq._

[1274] F. A. Thevet, _Les Singularitez de la France Antarctique,

autrement nommée Amérique_ (Antwerp, 1558), p. 65 [wrongly numbered 67].

[1275] C. F. Phil. v. Martius, _Zur Ethnographie Amerikas, zumal

Brasiliens_ (Leipsic, 1867), p. 76.

[1276] G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,”

_Mitteilungen der Geographischen Gesellschaft zu Jena_, xxiii. (Jena,

1905) pp. 19, 29.

[1277] Sir R. Schomburgk, _Reisen in Britisch-Guiana_, i. 169 _sq._,

compare _id._ i. 423, ii. 431; (Sir) Everard F. im Thurn, _Among the

Indians of Guiana_ (London, 1883), pp. 211, 223 _sq._, 328, 333 _sq._,

339 _sq._

[1278] W. W. Skeat and C. O. Blagden, _Pagan Races of the Malay

Peninsula_ (London, 1906), ii. 196 _sq._

[1279] W. W. Skeat, _Malay Magic_ (London, 1900), p. 36.

[1280] G. Maan, “Enige mededeelingen omtrent de zeden en gewoonten der

Toerateya ten opzichte van de rijstbouw,” _Tijdschrift voor Indische

Taal- Land- en Volkenkunde_, xlvi. (1903) p. 339. The name Toorateya or

“inlander” is only another form of Toradja.

[1281] H. Low, _Sarawak_ (London, 1848), pp. 259 _sq._

[1282] W. W. Skeat, _Malay Magic_, p. 59.

[1283] T. J. Newbold, _Political and Statistical Account of the British

Settlements in the Straits of Malacca_, ii. 193; W. W. Skeat, _Malay

Magic_, pp. 23–29.

[1284] G. J. Harrebomée, “Een ornamentenfeest van Gantarang

(Zuid-Celebes),” _Mededeelingen van wege het Nederlandsche

Zendelinggenootschap_, xix. (1875) pp. 344–351; G. K. Niemann,

“De Boegineezen en Makassaren,” _Bijdragen tot de Taal- Land- en

Volkenkunde van Nederlandsch-Indië_, xxxviii. (1889) pp. 270 _sq._;

D. F. van Braam Morris, in _Tijdschrift voor Indische Taal- Land-

en Volkenkunde_, xxxiv. (1891) pp. 215 _sq._; A. C. Kruijt, “Van

Paloppo naar Posso,” _Mededeelingen van wege het Nederlandsche

Zendelinggenootschap_, xlii. (1898) pp. 18, 25 _sq._; L. W. C. van den

Berg, “De Mohammedaansche Vorsten in Nederlandsch-Indië,” _Bijdragen

tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, liii. (1901)

pp. 72–80.

[1285] A. Moret, _Le Rituel du culte divin journalier en Égypte_ (Paris

1902) pp. 94 _sq._

[1286] Sir William MacGregor, “Lagos, Abeokuta, and the Alake,”

_Journal of the African Society_, No. 12 (July, 1904), p. 472.

[1287] E. Perregaux, _Chez les Achanti_ (Neuchatel, 1906), p. 140.

[1288] J. Spieth, _Die Ewe-Stämme_ (Berlin, 1906), pp. 76, 78, compare

pp. 101 _sq._

[1289] A. Bastian, _Völkerstämme am Brahmaputra_ (Berlin, 1883), p. xi.

[1290] Herodotus, iv. 5–7. Compare K. Neumann, _Die Hellenen im

Skythenlande_, i. (Berlin, 1855) pp. 269 _sq._

[1291] Pausanias, ix. 40. 11 _sq._

[1292] Apollodorus, _Bibliotheca_, ed. R. Wagner, p. 185. On public

talismans in antiquity see Ch. A. Lobeck, _Aglaophamus_, pp. 278

_sqq._; and my note on Pausanias, viii. 40. 11.

[1293] _The Laws of Manu_, ix. 246 _sq._, translated by G. Bühler, p.

385 (_Sacred Books of the East_, vol. xxv.).

[1294] Homer, _Odyssey_, ii. 409, iv. 43, 691, vii. 167, viii. 2,

xviii. 405; _Iliad_, ii. 335, xvii. 464, etc.

[1295] Homer, _Odyssey_, xix. 109–114. The passage was pointed out to

me by my friend Prof. W. Ridgeway. Naturally this view was not shared

by the enlightened Greeks of a later age. See Sophocles, _Oedipus

Tyrannus_, 31 _sqq._; Polybius, Hist. vi. 6 _sq._

[1296] Nicolaus Damascenus, bk. vi. frag. 49, in _Fragmenta

historicorum Graecorum_, ed. C. Müller, iii. 381, Ἡν γὰρ δὴ κακίστος,

καί ἄλλως βασιλεύοντος αὐτοῦ ηὔχμησεν ἡ γῆ.

[1297] Apollodorus, _Bibliotheca_, iii. 5. 1.

[1298] Ammianus Marcellinus, xxviii. 5. 14.

[1299] Snorro Starleson, _Chronicle of the Kings of Norway_ (trans. by

S. Laing), saga i. chs. 18, 47. Compare F. Liebrecht, _Zur Volkskunde_

(Heilbronn, 1879), p. 7; J. Scheffer, _Upsalia_ (Upsala, 1666), p. 137.

In 1814 a pestilence broke out among the Chukchees of north-eastern

Siberia, which carried off many of the people and spread its ravages

among the herds of reindeer. The shamans declared that the spirits were

angry and would not stay the plague till the virtuous Kotchène, one of

the most venerated chiefs, had been offered to them in sacrifice. No

one was found hardy enough to raise a sacrilegious hand against him,

and the shamans had to force the chief’s own son to cut his father’s

throat. See De Wrangell, _Le Nord de la Sibérie_ (Paris, 1843), i.

265–267.

[1300] Saxo Grammaticus, _Historia Danica_, bk. xiv. p. 779, ed. P. E.

Müller.

[1301] P. W. Joyce, _Social History of Ancient Ireland_ (London, 1903),

i. 56 _sq._; J. O’Donovan, _The Book of Rights_ (Dublin, 1847), p. 8,

note. Compare Bérenger-Féraud, _Superstitions et survivances_, i. 492.

[1302] S. Johnson, _Journey to the Western Islands_ (Baltimore, 1815),

p. 115.

[1303] J. G. Campbell, _Superstitions of the Highlands and Islands of

Scotland_ (Glasgow, 1900), p. 5. As to the banner see also Th. Pennant,

“Second Tour in Scotland,” in Pinkerton’s _Voyages and Travels_, iii.

321 _sq._

[1304] J. G. Dalyell, _The Darker Superstitions of Scotland_

(Edinburgh, 1834), pp. 62 _sqq._

[1305] _Memoirs of John Evelyn, Esq._, New Edition (London, 1827), ii.

151 _sq._, under July 6th, 1660. Angel gold were gold coins with the

figure of an angel stamped on them. As to Charles’s triumphal entrance

into London, see Evelyn, _op. cit._ ii. 148 _sq._

[1306] _Memoirs of Samuel Pepys, Esq._, edited by Lord Braybrook,

Second Edition (London, 1828), i. 187, compare _ib._ p. 110, iii. 192.

[1307] T. B. Macaulay, _History of England_, chap. xiv. vol. iii. pp.

478–481 (First Edition, London, 1855).

[1308] J. Boswell, _Life of Samuel Johnson_, Ninth Edition (London,

1822), i. 18 _sq._

[1309] T. J. Pettigrew, _Superstitions connected with the History and

Practice of Medicine and Surgery_ (London, 1844), pp. 117–154; W. G.

Black, _Folk-Medicine_ (London, 1883), pp. 140 _sqq._; W. E. H. Lecky,

_History of England in the Eighteenth Century_ (London, 1892), i.

84–90. Down to the end of the eighteenth century it was believed in

the Highlands of Scotland that some tribes of Macdonalds had the power

of curing a certain disease by their touch and the use of a particular

set of words. Hence the disease, which attacked the chest and lungs,

was called “the Macdonald’s disease.” We are told that the faith of

the people in the touch of a Macdonald was very great. See Rev. Dr.

Th. Bisset, “Parish of Logierait,” in Sir John Sinclair’s _Statistical

Account of Scotland_, iii. (Edinburgh, 1792) p. 84.

[1310] Baron Roger, “Notice sur le gouvernement, les mœurs et les

superstitions du pays de Walo,” _Bulletin de la Société de Géographie_

(Paris), viii. (1827) p. 351.

[1311] W. Mariner, _An Account of the Natives of the Tonga Islands_,

Second Edition (London, 1818), i. 434, note.

[1312] To this subject we shall recur later on. Meantime I may refer

the reader to _The Golden Bough_, Second Edition, i. 319 _sqq._, 343;

_Psyche’s Task_, pp. 5 _sqq._

[1313] A Roman name for jaundice was “the royal disease” (_morbus

regius_). See Horace, _Ars poetica_, 453; Celsus, _De medicina_, iii.

24. Can this have been because the malady was believed to be caused

and cured by kings? Did the sight or touch of the king’s red or purple

robe ban the yellow tinge from the skin of the sufferer? As to such

homoeopathic cures of jaundice, see above, pp. 79 _sqq._

[1314] Proyart’s “History of Loango, Kakongo, and other Kingdoms in

Africa,” in Pinkerton’s _Voyages and Travels_, xvi. 573.

CHAPTER VII—Incarnate Human Gods

[1315] A reminiscence of this evolution is preserved in the Brahman

theology, according to which the gods were at first mortal and dwelt

on earth with men, but afterwards attained immortality and ascended to

heaven by means of sacrifice. See S. Lévi, _La Doctrine du sacrifice

dans les Brâhmanas_ (Paris, 1898), pp. 37–43, 59–61, 84 _sq._

[1316] See above, pp. 240–242.

[1317] Monier Williams, _Religious Life and Thought in India_, p. 268.

However, as to the son of the carpenter it is said that “his followers

scarcely worshipped him as a god, yet they fully believed in his power

of working miracles.”

[1318] W. Ellis, _Polynesian Researches_, Second Edition (London,

1832–36), i. 372–5.

[1319] W. W. Gill, _Myths and Songs of the South Pacific_ (London,

1876), p. 35.

[1320] Rev. Lorimer Fison, in a letter to the author, dated August 26,

1898.

[1321] F. A. Liefrinck, “Bijdrage tot de Kennis van het eiland Bali,”

_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxxiii. (1890)

pp. 260 _sq._

[1322] A. C. Kruijt, “Mijne eerste ervaringen te Poso,” _Mededeelingen

van wege het Nederlandsche Zendelinggenootschap_, xxxvi. (1892) pp.

399–403.

[1323] _Satapatha-Brâhmana_, part ii. pp. 4, 38, 42, 44, translated by

J. Eggeling (_Sacred Books of the East_, vol. xxvi.).

[1324] _Op. cit._ p. 20.

[1325] _Op. cit._ p. 29.

[1326] _Satapatha-Brâhmana_, part i. p. 4, translated by J. Eggeling

(_Sacred Books of the East_, vol. xii.). On the deification of the

sacrificer in the Brahman ritual see H. Hubert and M. Mauss, “Essai sur

le sacrifice,” _L’Année sociologique_, ii. (1897–1898), pp. 48 _sqq._

[1327] S. Lévi, _La Doctrine du sacrifice dans les Brâhmanas_

(Paris, 1898), pp. 102–108; Hubert and Mauss, _loc. cit._;

_Satapatha-Brâhmana_, trans. by J. Eggeling, part ii. pp. 18–20, 25–35,

73, part v. pp. 23 _sq._ (_Sacred Books of the East_, vols. xxvi. and

xliv.).

[1328] See for examples E. B. Tylor, _Primitive Culture_,² ii. 131 _sq._

[1329] Pausanias, ii. 24. 1. In 1902 the site of the temple was

identified by means of inscriptions which mention the oracle. See

_Berliner philologische Wochenschrift_, April 11, 1903, coll. 478 _sq._

[1330] Pliny, _Nat. Hist._ xxviii. 147. Pausanias (vii. 25. 13)

mentions the draught of bull’s blood as an ordeal to test the chastity

of the priestess. Doubtless it was thought to serve both purposes.

[1331] Bishop R. Caldwell, “On Demonolatry in Southern India,”

_Journal of the Anthropological Society of Bombay_, i. 101 _sq._ For a

description of a similar rite performed at Periepatam in southern India

see _Lettres édifiantes et curieuses_, Nouvelle Edition, x. 313 _sq._

In this latter case the performer was a woman, and the animal whose hot

blood she drank was a pig.

[1332] E. Thurston, _Castes and Tribes of Southern India_, iv. 187.

[1333] J. G. F. Riedel, “De Minahasa in 1825,” _Tijdschrift voor

Indische Taal- Land- en Volkenkunde_, xviii. 517 _sq._ Compare “De

godsdienst en godsdienst-plegtigheden der Alfoeren in de Menhassa op

het eiland Celebes,” _Tijdschrift van Nederlandsch Indië_, 1849, dl.

ii. p. 395; N. Graafland, _De Minahassa_, i. 122; J. Dumont D’Urville,

_Voyage autour du monde et à la recherche de La Perouse_, v. 443.

[1334] F. J. Mone, _Geschichte des Heidenthums im nördlichen Europa_

(Leipsic and Darmstadt, 1822–23), i. 188.

[1335] J. Biddulph, _Tribes of the Hindoo Koosh_ (Calcutta, 1880),

p. 96. For other instances of priests or representatives of the

deity drinking the warm blood of the victim, compare H. A. Oldfield,

_Sketches from Nipal_ (London, 1880), ii. 296 _sq._; _Asiatic

Researches_, iv. pp. 40, 41, 50, 52 (8vo ed.); Paul Soleillet,

_L’Afrique Occidentale_ (Paris, 1877), pp. 123 _sq._ To snuff up the

savour of the sacrifice was similarly supposed to produce inspiration

(Tertullian, _Apologet._ 23).

[1336] C. F. Oldham, “The Nagas,” _Journal of the Royal Asiatic Society

for 1901_ (London, 1901), pp. 463, 465 _sq._, 467, 470 _sq._ The Takhas

worship the cobra, and Mr. Oldham believes them to be descended from

the Nagas of the _Mahabharata_.

[1337] Maimonides, quoted by D. Chwolsohn, _Die Ssabier und der

Ssabismus_ (St. Petersburg, 1856), ii. 480 _sq._

[1338] J. Biddulph, _Tribes of the Hindoo Koosh_, p. 97.

[1339] Lucian, _Bis accus._ 1; J. Tzetzes, _Schol. on Lycophron_, 6;

Plutarch, _De E apud Delphos_, 2; _id._, _De Pythiae oraculis_, 6.

[1340] Plutarch, _Quaestiones Romanae_, 112.

[1341] Rev. J. Roscoe, “Further Notes on the Manners and Customs of the

Baganda,” _Journal of the Anthropological Institute_, xxxii. (1902) p.

42.

[1342] C. Lekkerkerker, “Enkele opmerkingen over sporen van Shamanisme

bij Madoereezen en Javanen,” _Tijdschrift voor Indische Taal- Land- en

Volkenkunde_, xlv. (1902) pp. 282–284.

[1343] H. Vambery, _Das Türkenvolk_ (Leipsic, 1885), p. 158.

[1344] Plutarch, _De defect. oracul._ 46, 49, 51. The Greeks themselves

seem commonly to have interpreted the shaking or nodding of the

victim’s head as a token that the animal consented to be sacrificed.

See Plutarch, _Quaest. conviv._ viii. 8. 7; Scholiast on Aristophanes,

_Peace_, 960; Scholiast on Apollonius Rhodius, _Argon._ i. 425; and

this explanation has been adopted by modern interpreters. See A.

Willems, _Notes sur la Paix d’Aristophane_ (Brussels, 1899), pp. 30–33;

E. Monseur, in _Bulletin de Folklore_, 1903, pp. 216–229. But this

interpretation can hardly be extended to the case of the Delphic victim

which was expected to shake all over. The theory of possession applies

equally to that and to the other cases, and is therefore preferable.

The theory of consent may have been invented when the older view had

ceased to be held and was forgotten.

[1345] D. Chwolsohn, _Die Ssabier und der Ssabismus_, ii. 37; _Lettres

édifiantes et curieuses_, xvi. 230 _sq._; E. T. Atkinson, _The

Himalayan Districts of the North-Western Provinces of India_, ii.

(Allahabad, 1884) p. 827; _Panjab Notes and Queries_, iii. p. 171,

§ 721; _North Indian Notes and Queries_, i. p. 3, § 4; W. Crooke,

_Popular Religion and Folklore of Northern India_ (Westminster, 1896),

i. 263; _Indian Antiquary_, xxviii. (1899) p. 161; _Journal of the

Anthropological Society of Bombay_, i. 103; S. Mateer, _The Land of

Charity_, p. 216; _id._, _Native Life in Travancore_, p. 94; E. T.

Thurston, _Castes and Tribes of Southern India_, iii. 466, 469; Sir A.

C. Lyall, _Asiatic Studies_, First Series (London, 1899), p. 19; J.

Biddulph, _Tribes of the Hindoo Koosh_, p. 131; P. S. Pallas, _Reisen

in verschiedenen Provinzen des russischen Reiches_, i. 91; H. Vambery,

_Das Türkenvolk_, p. 485; Erman, _Archiv für wissenschaftliche Kunde

von Russland_, i. 377; “Über die Religion der heidnischen Tscheremissen

im Gouvernement Kasan,” _Zeitschrift für allgemeine Erdkunde_, N.F.

iii. (1857) p. 153; _Globus_, lxvii. (1895) p. 366. When the Rao of

Kachh sacrifices a buffalo, water is sprinkled between its horns;

if it shakes its head, it is unsuitable; if it nods its head, it is

sacrificed (_Panjab Notes and Queries_, i. p. 120, § 911). This is

probably a modern misinterpretation of the old custom.

[1346] Sir George Scott Robertson, _The Kafirs of the Hindu Kush_

(London, 1896), p. 423.

[1347] J. Moura, _Le Royaume du Cambodge_ (Paris, 1883), i. 177 _sq._

The practice in Tonquin is similar, except that there the person

possessed seems only to give oracles. See _Annales de l’Association de

la Propagation de la Foi_, iv. (1830) pp. 331 _sq._

[1348] Pausanias, x. 32, 6. Coins of Magnesia exhibit on the reverse

a man carrying an uprooted tree. See F. B. Baker, in _Numismatic

Chronicle_, Third Series, xii. (1892) pp. 89 _sqq._ Mr. Baker suggests

that the custom may be a relic of ancient tree-worship.

[1349] C. S. Stewart, _A Visit to the South Seas_ (London, 1832),

i. 244 _sq._; Vincendon-Dumoulin et C. Desgraz, _Îles Marquises ou

Nouka-Hiva_ (Paris, 1843), pp. 226, 240 _sq._ Compare Mathias G * * * ,

_Lettres sur les Îles Marquises_ (Paris, 1843), pp. 44 _sq._ The

general name applied to these human gods was _atuas_, which, “with

scarce a modification, is the term used in all the Polynesian dialects

to designate the ideal beings worshipped as gods, in the system of

polytheism existing among the people. At the Washington Islands, as at

other groups, the atuas, or false gods of the inhabitants, are numerous

and vary in their character and powers. Besides those having dominion

respectively, as is supposed, over the different elements and their

most striking phenomena, there are atuas of the mountain and of the

forest, of the seaside and of the interior, atuas of peace and of war,

of the song and of the dance, and of all the occupations and amusements

of life. It is supposed by them that many of the departed spirits of

men also become atuas: and thus the multiplicity of their gods is such,

that almost every sound in nature, from the roaring of the tempest in

the mountains and the bursting of a thunderbolt in the clouds, to the

sighing of a breeze through the cocoa-nut tops and the chirping of an

insect in the grass or in the thatch of their huts, is interpreted

into the movements of a god” (C. S. Stewart, _op. cit._ i. 243 _sq._).

The missionary referred to in the text, who described one of the human

gods from personal observation, was the Rev. Mr. Crooke of the London

Missionary Society, who resided in the island of Tahuata in 1797. On

the deification of living men see Lord Avebury (Sir John Lubbock),

_Origin of Civilisation_⁴ (London, 1882), pp. 354 _sqq._

[1350] J. A. Moerenhout, _Voyages aux Îles du Grand Océan_ (Paris,

1837), i. 479; W. Ellis, _Polynesian Researches_, Second Edition

(London, 1832–1836), iii. 94.

[1351] D. Tyerman and G. Bennet, _Journal of Voyages and Travels in the

South Sea Islands, China, India, etc._ (London, 1831), i. 524; compare

_ibid._ pp. 529 _sq._

[1352] Tyerman and Bennet, _op. cit._ i. 529 _sq._

[1353] W. Ellis, _Polynesian Researches_,² iii. 108. The Ethnological

Museum at Berlin possesses a magnificent robe of red and yellow

feathers with a feather helmet, also two very handsome tippets of the

same materials. They were the insignia of the royal family of Hawaii,

and might be worn by no one else.

[1354] J. Williams, _Narrative of Missionary Enterprises in the South

Sea Islands_ (London, 1838), pp. 471 _sq._

[1355] W. Ellis, _op. cit._ iii. 113 _sq._

[1356] Missionary Chevron, in _Annales de la Propagation de la Foi_,

xv. (1843) p. 37. Compare _id._ xiii. (1841) p. 378.

[1357] G. Turner, _Samoa_, pp. 37, 48, 57, 58, 59, 73.

[1358] Hazlewood, in J. E. Erskine’s _Cruise among the Islands of the

Western Pacific_ (London, 1853), pp. 246 _sq._ Compare Ch. Wilkes,

_Narrative of the U.S. Exploring Expedition_, New Edition (New York,

1851), iii. 87; Th. Williams, _Fiji and the Fijians_,² i. 219 _sq._;

R. H. Codrington, _The Melanesians_, p. 122. “A great chief [in Fiji]

really believed himself to be a god—_i.e._ a reincarnation of an

ancestor who had grown into a god” (Rev. Lorimer Fison, in a letter to

the author, dated August 26, 1898).

[1359] J. Kubary, “Die Religion der Pelauer,” in A. Bastian’s _Allerlei

aus Volks- und Menschenkunde_ (Berlin, 1888), i. 30 _sqq._

[1360] Porphyry, _De abstinentia_, iv. 9; Eusebius, _Praeparatio

Evangelii_, iii. 12; compare Minucius Felix, _Octavius_, 29. The titles

of the nomarchs or provincial governors of Egypt seem to shew that they

were all originally worshipped as gods by their subjects (A. Wiedemann,

_Die Religion der alten Ägypter_, p. 93; _id._ “Menschenvergötterung im

alten Ägypten,” _Am Urquell_, N.F. i. (1897) pp. 290 _sq._).

[1361] Diogenes Laertius, _Vit. Philosoph._ viii. 59–62; _Fragmenta

philosophorum Graecorum_, ed. F. G. A. Mullach, i. pp. 12, 14; H.

Diels, _Die Fragmente der Vorsokratiker_,² i. (Berlin, 1906), p. 205.

I owe this and the following case of a human god to a lecture on Greek

religion by my friend Professor H. Diels, which I was privileged to

hear at Berlin in December 1902.

[1362] Plutarch, _Demetrius_, 10–13; Athenaeus, vi. 62 _sq._, pp. 253

_sq._ Apparently the giddy young man submitted to deification with a

better grace than his rough old father Antigonus; who, when a poet

called him a god and a child of the sun, bluntly remarked, “That’s not

my valet’s opinion of me.” See Plutarch, _Isis et Osiris_, 24. For more

evidence of the deification of living men among the Greeks see Mr. A.

B. Cook, in _Folk-lore_, xv. (1904) pp. 299 _sqq._

[1363] Tacitus, _Germania_, 8; _id._, _Histor._ iv. 61; Clement of

Alexandria, _Strom._ i. 15. 72, p. 360, ed. Potter; Caesar, _Bell.

Gall._ i. 50.

[1364] Tacitus, _Germania_, 8; _id._, _Histor._ iv. 61, 65, v. 22.

Compare K. Müllenhoff, _Deutsche Altertumskunde_, iv. 208 _sqq._

[1365] Strabo, vii. 3, 5, pp. 297 _sq._

[1366] J. Dos Santos, “Eastern Ethiopia,” in G. M’Call Theal’s _Records

of South-Eastern Africa_, vii. (1901) pp. 190 _sq._, 199.

[1367] J. Dos Santos, _op. cit._ p. 295.

[1368] F. S. Arnot, _Garengauze; or, Seven Years’ Pioneer Mission Work

in Central Africa_ (London, N.D., preface, dated March 1889), p. 78.

[1369] _Zeitschrift für allgemeine Erdkunde_, vi. (1856) pp. 273 _sq._

This is from a German abstract (pp. 257–313, 369–420) of a work, which

embodies the results of a Portuguese expedition conducted by Major

Monteiro in 1831 and 1832. The territory of the Maraves is described as

bounded on the south by the Zambesi and on the east by the Portuguese

possessions. Probably things have changed greatly in the seventy years

which have elapsed since the expedition.

[1370] G. W. H. Knight-Bruce, _Memories of Mashonaland_ (London and New

York, 1895), p. 43; _id._, in _Proceedings of the Royal Geographical

Society_, 1890, pp. 346 _sq._

[1371] Father Croonenberghs, “La Mission du Zambèze,” _Missions

Catholiques_, xiv. (1882) pp. 452 _sq._

[1372] Ch. L. Norris Newman, _Matabeleland and how we got it_ (London,

1895), pp. 167 _sq._ These particulars were communicated to Captain

Newman by Mr. W. E. Thomas, son of the first missionary to Matabeleland.

[1373] _Annales de la Propagation de la Foi_, lii. (1880) pp. 443–445.

Compare Father Croonenberghs, “La Mission du Zambèze,” _Missions

Catholiques_, xiv. (1882) p. 452.

[1374] R. W. Felkin, “Notes on the Waganda Tribe of Central Africa,”

_Proceedings of the Royal Society of Edinburgh_, xiii. (1885–86) p.

762; C. T. Wilson and R. W. Felkin, _Uganda and the Egyptian Soudan_,

i. 206; J. Macdonald, _Religion and Myth_, pp. 15 _sq._

[1375] V. L. Cameron, _Across Africa_ (London, 1877), ii. 69.

[1376] Mgr. Massaja, in _Annales de la Propagation de la Foi_, xxx.

(1858) p. 51.

[1377] “The Strange Adventures of Andrew Battel,” in Pinkerton’s

_Voyages and Travels_, xvi. 330; Proyart, “History of Loango, Kakongo,

and other Kingdoms in Africa,” in Pinkerton, _op. cit._ xvi. 577; O.

Dapper, _Description de l’Afrique_, p. 335.

[1378] Ogilby, _Africa_, p. 615; Dapper, _op. cit._ p. 400.

[1379] J. Adams, _Sketches taken during ten Voyages to Africa_, p. 29;

_id._, _Remarks on the Country extending from Cape Palmas to the River

Congo_ (London, 1823), p. 111. Compare “My Wanderings in Africa,” by an

F.R.G.S. [R. F. Burton], _Fraser’s Magazine_, lxvii. (April 1863) p.

414.

[1380] W. Allen and T. R. H. Thomson, _Narrative of the Expedition

to the River Niger in 1841_ (London, 1848), i. 288. A slight mental

confusion may perhaps be detected in this utterance of the dark-skinned

deity. But such confusion, or rather obscurity, is almost inseparable

from any attempt to define with philosophic precision the profound

mystery of incarnation.

[1381] J. Spieth, _Die Ewe-Stämme_ (Berlin, 1906), p. 419.

[1382] Rev. J. Sibree, “Curiosities of Words connected with Royalty and

Chieftainship,” _Antananarivo Annual and Madagascar Magazine_, No. xi.

(1887) p. 302; _id._ in _Journal of the Anthropological Institute_,

xxi. (1892) p. 218.

[1383] Rev. J. Sibree, in _Antananarivo Annual and Madagascar

Magazine_, No. xi. (1887) p. 307; _id._ in _Journal of the

Anthropological Institute_, xxi. (1892) p. 225.

[1384] V. Noel, “Île de Madagascar: recherches sur les Sakkalava,”

_Bulletin de la Société de Géographie_ (Paris), Deuxième Série, xx.

(1843) p. 56.

[1385] W. W. Skeat, _Malay Magic_, pp. 23 _sq._

[1386] T. J. Newbold, _Political and Statistical Account of the British

Settlement in the Straits of Malacca_, ii. 193. See above, pp. 362–364.

[1387] W. W. Skeat, _op. cit._ p. 29.

[1388] G. K. N[iemann], “Bijdrage tot de Kennis van den Godsdienst der

Bataks,” _Tijdschrift voor Nederlandsch-Indië_, iii. Serie, iv. (1870)

pp. 289 _sq._; B. Hagen, “Beiträge zur Kenntniss der Battareligion,”

_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, xxviii. 537

_sq._; G. A. Wilken, “Het animisme,” _De Indische Gids_, July 1884,

p. 85; _id._, _Handleiding voor de vergelijkende Volkenkunde van

Nederlandsch-Indië_ (Leyden, 1893), pp. 369 _sq._, 612; J. Freiherr von

Brenner, _Besuch bei den Kannibalen Sumatras_ (Würzburg, 1894), pp. 340.

[1389] W. Marsden, _History of Sumatra_ (London, 1811), pp. 376 _sq._

[1390] A. C. Kruijt, “Van Paloppo naar Posso,” _Mededeelingen van wege

het Nederlandsche Zendelinggenootschap_, xlii. (1898) p. 22.

[1391] F. Valentyn, _Oud en nieuw Oost-Indiën_, iii. 7 _sq._

[1392] J. Boot, “Korte schets der noordkust van Ceram,” _Tijdschrift

van het Nederlandsch Aardrijkskundig Genootschap_, Tweede Serie, x.

(1893) pp. 1198 _sq._

[1393] Sangermano, _Description of the Burmese Empire_ (reprinted at

Rangoon, 1885), pp. 63 _sq._

[1394] E. Aymonier, _Le Cambodge_, ii. (Paris, 1901) p. 25.

[1395] E. Young, _The Kingdom of the Yellow Robe_ (Westminster, 1898),

pp. 142 _sq._ Similarly, special sets of terms are or have been used

with reference to persons of royal blood in Burma (Forbes, _British

Burma_, pp. 71 _sq._; Shway Yoe, _The Burman_, ii. 118 _sqq._),

Cambodia (Lemire, _Cochinchine française et le royaume de Cambodge_,

p. 447), the Malay Peninsula (W. W. Skeat, _Malay Magic_, p. 35),

Travancore (S. Mateer, _Native Life in Travancore_, p. 129), the

Pelew Islands (K. Semper, _Die Palau-Inseln_, pp. 309 _sq._), Ponape,

one of the Caroline Islands (Dr. Hahl, “Mitteilungen über Sitten und

rechtliche Verhältnisse auf Ponape,” _Ethnologisches Notizblatt_, ii.

Heft 2 (Berlin, 1901), p. 5), Samoa (L. Th. Violette, in _Missions

Catholiques_, iii. (1870) p. 190; J. E. Newell, “Chief’s Language

in Samoa,” _Transactions of the Ninth International Congress of

Orientalists_, London, 1893, ii. 784–799), the Maldives (Fr. Pyrard,

_Voyage to the East Indies, the Maldives, the Moluccas, and Brazil_,

Hakluyt Society, i. 226), in some parts of Madagascar (J. Sibree, in

_The Antananarivo Annual and Madagascar Magazine_, No. xi., Christmas

1887, pp. 310 _sqq._; _id._, in _Journal of the Anthropological

Institute_, xxi. (1892) pp. 215 _sqq._), among the Bawenda of

the Transvaal (Beuster, “Das Volk der Vawenda,” _Zeitschrift der

Gesellschaft für Erdkunde zu Berlin_, xiv. (1879) p. 238), and among

the Natchez Indians of North America (Du Pratz, _History of Louisiana_,

p. 328). When we remember that special vocabularies of this sort have

been employed with regard to kings or chiefs who are known to have

enjoyed a divine or semi-divine character, as in Tahiti (see above,

p. 388), Fiji (Th. Williams, _Fiji and the Fijians_,² i. 37), and

Tonga (W. Mariner, _Tonga Islands_, ii. 79), we shall be inclined to

surmise that the existence of such a practice anywhere is indicative

of a tendency to deify royal personages, who are thus marked off from

their fellows. This would not necessarily apply to a custom of using

a special dialect or particular forms of speech in addressing social

superiors generally, such as prevails in Java (T. S. Raffles, _History

of Java_, i. 310, 366 _sqq._, London, 1817), and Bali (R. Friederich,

“Voorloopig Verslag van het eiland Bali,” _Verhandelingen van het

Bataviaasch Genootschap van Kunsten en Wetenschappen_, xxii. 4; J.

Jacobs, _Eenigen tijd onder de Baliërs_, p. 36).

[1396] A. Bastian, _Die Völker des östlichen Asien_, iv. 383.

[1397] S. I. Curtiss, _Primitive Semitic Religion To-day_ (Chicago,

1902), p. 102.

[1398] W. E. Marshall, _Travels amongst the Todas_ (London, 1873), pp.

136, 137; cp. pp. 141, 142; F. Metz, _Tribes inhabiting the Neilgherry

Hills_, Second Edition (Mangalore, 1864), pp. 19 _sqq._ However, at the

present day, according to Dr. W. H. R. Rivers, the _palol_ or milkman

of the highest class is rather a sacred priest than a god. But there

is a tradition that the gods held the office of milkman, and even now

the human milkman of one particular dairy is believed to be the direct

successor of a god. See W. H. R. Rivers, _The Todas_ (London, 1906),

pp. 448 _sq._

[1399] Monier Williams, _Religious Life and Thought in India_, p. 259.

[1400] _The Laws of Manu_, vii. 8, p. 217, translated by G. Bühler

(_Sacred Books of the East_, vol. xxv.).

[1401] _Id._ ix. 317, 319, pp. 398, 399.

[1402] _Satapatha-Brâhmana_, trans. by J. Eggeling, part i. pp. 309

_sq._; compare _id._, part ii. p. 341 (_Sacred Books of the East_,

vols. xii. and xxvi.).

[1403] Monier Williams, _op. cit._ p. 457.

[1404] Monier Williams, _op. cit._ pp. 201 _sq._

[1405] Monier Williams, _op. cit._ pp. 259 _sq._

[1406] I have borrowed the description of this particular deity from

the Rev. Dr. A. M. Fairbairn, who knew him personally (_Contemporary

Review_, June 1899, p. 768). It is melancholy to reflect that in our

less liberal land the divine Swami would probably have been consigned

to the calm seclusion of a gaol or a madhouse. The difference between a

god and a madman or a criminal is often merely a question of latitude

and longitude.

Swami departed this life in August 1899 at the age of about seventy.

It is only fair to his memory to add that the writer who records his

death bears high and honourable testimony to the noble and unselfish

character of the deceased, who is said to have honestly repudiated the

miraculous powers ascribed to him by his followers. He was worshipped

in temples during his life, and other temples have been erected to

him since his death. See Rai Bahadur Lala Baij Nath, B.A., _Hinduism

Ancient and Modern_ (Meerut, 1905), pp. 94 _sq._

[1407] E. Thurston, _Castes and Tribes of Southern India_, iv. 236, 280.

[1408] E. Thurston, _Ethnographic Notes in Southern India_ (Madras,

1906), p. 301.

[1409] Captain Edward Moor, “Account of an Hereditary Living Deity,”

_Asiatic Researches_, vii. (London, 1803) pp. 381–395; Viscount

Valentia, _Voyages and Travels_, ii. 151–159; Ch. Coleman, _Mythology

of the Hindus_ (London, 1832), pp. 106–111; _Gazetteer of the Bombay

Presidency_, xviii. part iii. (Bombay, 1885) pp. 125 _sq._ I have to

thank my friend Mr. W. Crooke for calling my attention to the second

and fourth of these works. To be exact, I should say that I have no

information as to this particular deity later than the account given

of him in the eighteenth volume of the Bombay Gazetteer, published

some twenty-five years ago. But I think we may assume that the same

providential reasons which prolonged the revelation down to the

publication of the Gazetteer have continued it to the present time.

[1410] Monier Williams, _op. cit._ pp. 136 _sq._ A full account of the

doctrines and practices of the sect may be found in the _History of

the Sect of the Maharajas or Vallabhacharyas_, published by Trübner at

London in 1865. My attention was directed to it by my friend Mr. W.

Crooke.

[1411] A. Harnack, _Lehrbuch der Dogmengeschichte_, i. 321.

[1412] F. C. Conybeare, “The History of Christmas,” _American Journal

of Theology_, iii. (1899) pp. 18 _sq._ Mr. Conybeare kindly lent me a

proof of this article, and the statement in the text is based on it. In

the published article the author has made some changes.

[1413] D. Mackenzie Wallace, _Russia_ (London, Paris, and New York,

N.D.), p. 302. The passage in the text is “a short extract from a

description of the ‘Khlysti’ by one who was initiated into their

mysteries.” As to these Russian Christs see further N. Tsakni, _La

Russie sectaire_ (Paris, N.D.), pp. 63 _sqq._ Amongst the means which

these sectaries take to produce a state of religious exaltation are

wild, whirling dances like those of the dancing Dervishes.

[1414] J. L. Mosheim, _Ecclesiastical History_ (London, 1819), iii. 278

_sqq._

[1415] J. L. Mosheim, _op. cit._ iii. 288 _sq._

[1416] Mgr. Flaget, in _Annales de la Propagation de la Foi_, vii.

(1834) p. 84. Mgr. Flaget was bishop of Bardstown, and his letter is

dated May 4, 1833. He says that the events happened in a neighbouring

state about three years before he wrote.

[1417] D. C. J. Ibbetson, _Outlines of Panjab Ethnography_ (Calcutta,

1883), p. 123.

[1418] G. Massaja, _I miei trentacinque anni di missione nell’ alta

Etiopia_ (Rome and Milan, 1888), v. 53 _sq._ Compare Father Leon des

Avanchers, in _Bulletin de la Société de Géographie_ (Paris), Vme

Série, xvii. (1869) p. 307.

[1419] E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), pp. 141 _sq._;

_id._, _Voyage dans le Laos_, ii. (Paris, 1897) p. 47.

[1420] W. Robinson, _Descriptive Account of Assam_ (London and

Calcutta, 1841), pp. 342 _sq._; _Asiatic Researches_, xv. 146.

[1421] Huc, _Souvenirs d’un voyage dans la Tartarie et le Thibet_,

i. 279 _sqq._, ed. 12mo. For more details, see L. A. Waddell, _The

Buddhism of Tibet_ (London, 1895), pp. 245 _sqq._ Compare G. Timkowski,

_Travels of the Russian Mission through Mongolia to China_, i. 23–25;

Abbé Armand David, “Voyage en Mongolie,” _Bulletin de la Société de

Géographie_ (Paris), VIme Série, ix. (1875) pp. 132–134; Mgr Bruguière,

in _Annales de la Propagation de la Foi_, ix. (1836) pp. 296 _sq._;

Father Gabet, _ib._ xx. (1848) pp. 229–231; G. Sandberg, _Tibet and

the Tibetans_ (London, 1906), pp. 128 _sqq._ In the Delta of the Niger

the souls of little negro babies are identified by means of a similar

test. An assortment of small wares that belonged to deceased members of

the family is shewn to the new baby, and the first thing he grabs at

identifies him. “Why, he’s uncle John,” they say; “see! he knows his

own pipe.” Or, “That’s cousin Emma; see! she knows her market calabash”

(Miss M. H. Kingsley, _Travels in West Africa_, p. 493).

[1422] Huc, _op. cit._ ii. 279, 347 _sq._; C. Meiners, _Geschichte der

Religionen_, i. 335 _sq._; J. G. Georgi, _Beschreibung aller Nationen

des russischen Reichs_, p. 415; A. Erman, _Travels in Siberia_, ii. 303

_sqq._; _Journal of the Roy. Geogr. Soc._ xxxviii. (1868) pp. 168, 169;

_Proceedings of the Roy. Geogr. Soc._ N.S. vii. (1885) p. 67; Sarat

Chandra Das, _Journey to Lhasa and Central Tibet_ (London, 1902), pp.

159 _sq._ The Grand Lama’s palace is called Potala. Views of it from

a photograph and from a drawing are given by Sarat Chandra Das. In

the _Journal of the Royal Geographical Society_, _l.c._, the Lama in

question is called the Lama Gûrû; but the context shows that he is the

great Lama of Lhasa.

[1423] Thevenot, _Relations des divers voyages_, iv. Partie (Paris,

1672), “Voyage à la Chine des PP. I. Grueber et d’Orville,” pp. 1

_sq._, 22.

[1424] E. Pander (professor at the University of Peking), “Das

lamaische Pantheon,” _Zeitschrift für Ethnologie_, xxi. (1889) p.

76; _id._, “Geschichte des Lamaismus,” _Verhandlungen der Berliner

Gesellschaft für Anthropologie, Ethnologie und Urgeschichte_, 1889, p.

(202).

[1425] Mgr Danicourt, “Rapport sur l’origine, les progrès et la

décadence de la secte des _Tao-sse_, en Chine,” _Annales de la

Propagation de la Foi_, xxx. (1858) pp. 15–20; J. H. Gray, _China_

(London, 1878), i. 103 _sq._; Dr. Merz, “Bericht über seine erste Reise

von Amoy nach Kui-kiang,” _Zeitschrift der Gesellschaft für Erdkunde zu

Berlin_, xxiii. (1888) pp. 413–416.

[1426] Garcilasso de la Vega, _First Part of the Royal Commentaries

of the Yncas_, bk. ii. chs. 8 and 15 (vol. i. pp. 131, 155, Markham’s

translation). This writer tells us that the Peruvian Indians “held

their kings not only to be possessed of royal majesty, but to be gods”

(_ib._ bk. iv. ch. v. vol. i. p. 303, Markham’s Trans.). Mr. E. J.

Payne denies that the Incas believed in their descent from the sun, and

stigmatises as a ridiculous fable the notion that they were worshipped

as gods (_History of the New World called America_, i. 506, 512). I

content myself with reproducing the statements of Garcilasso de la

Vega, who had ample means of ascertaining the truth. His good faith has

been questioned, but, as I believe, on insufficient grounds. See below,

vol. ii. p. 244 note¹.

[1427] Alex. von Humboldt, _Researches concerning the Institutions and

Monuments of the Ancient Inhabitants of America_, ii. 106 _sqq._; H.

Ternaux-Compans, _Essai sur l’ancien Cundinamarca_, pp. 14 _sq._, 19

_sq._, 40 _sq._; Th. Waitz, _Anthropologie der Naturvölker_, iv. 352

_sqq._; J. G. Müller, _Geschichte der amerikanischen Urreligionen_, pp.

430 _sq._; C. F. Ph. v. Martius, _Zur Ethnographie Amerikas_, p. 455;

A. Bastian, _Die Culturländer des alten Amerika_, ii. 204 _sq._

[1428] See above, p. 356.

[1429] H. H. Bancroft, _Native Races of the Pacific States_, ii. 146.

[1430] _Manuscrit Ramirez: Histoire de l’origine des Indiens qui

habitent la Nouvelle Espagne_, publié par D. Charnay (Paris, 1903), p.

107; J. de Acosta, _Natural and Moral History of the Indies_, ii. 505,

508 (Hakluyt Society, London, 1880).

[1431] J. J. M. de Groot, _Sectarianism and Religious Persecution in

China_, i. (Amsterdam, 1903), pp. 17 _sq._

[1432] _Manners and Customs of the Japanese in the Nineteenth Century_:

from recent Dutch visitors to Japan and the German of Dr. Ph. Fr. von

Siebold (London, 1841), pp. 141 _sqq._

[1433] H. Radau, _Early Babylonian History_ (New York and London,

1900), pp. 307–317. Compare C. Brockelmann, “Wesen und Ursprung des

Eponymats in Assyrien,” _Zeitschrift für Assyriologie_, xvi. (1902) p.

394; H. Zimmern, in E. Schrader’s _Die Keilinschriften und das Alte

Testament_³ (Berlin, 1903), pp. 379, 639 _sq._

[1434] Ammianus Marcellinus, xxiii. 6, §§ 5 and 6.

[1435] C. P. Tiele, _History of the Egyptian Religion_, pp. 103

_sq._ On the worship of the kings see also E. Meyer, _Geschichte

des Altertums_,² i. 2. § 219, pp. 142 _sq._; A. Erman, _Ägypten und

ägyptisches Leben im Altertum_, pp. 91 _sqq._; _id._, _Die ägyptische

Religion_ (Berlin, 1905), pp. 39 _sq._; V. von Strauss und Carnen,

_Die altägyptischen Götter und Göttersagen_, pp. 467 _sqq._; A.

Wiedemann, _Die Religion der alten Ägypter_, pp. 92 _sq._; _id._,

“Menschenvergötterung im alten Ägypten,” _Am Urquelle_, N.F. i. (1897),

pp. 289 _sqq._; _id._, _Herodots zweites Buch_, pp. 274 _sq._; G.

Maspero, _Histoire ancienne des peuples de l’Orient classique: les

origines_, pp. 258–267; E. Naville, _La Religion des anciens Égyptiens_

(Paris, 1906), pp. 225 _sqq._ Diodorus Siculus observed (i. 90) that

“the Egyptians seem to worship and honour their kings as very gods.”

[1436] P. le P. Renouf, “The priestly Character of the earliest

Egyptian Civilisation,” _Proceedings of the Society of Biblical

Archaeology_, xii. (1890) p. 355.

[1437] A. Moret, _Du caractère religieux de la royauté pharaonique_

(Paris, 1902), pp. 278 _sq._; compare _ib._ pp. 313.

[1438] A. Moret, _op. cit._ p. 306.

[1439] A. Moret, _op. cit._ p. 310.

[1440] A. Moret, _op. cit._ p. 299.

[1441] A. Moret, _op. cit._ p. 233.

[1442] V. von Strauss und Carnen, _op. cit._ p. 470. On the titles of

the Egyptian kings see further A. Moret, _op. cit._ pp. 17–38.

[1443] C. P. Tiele, _History of the Egyptian Religion_, p. 105. Compare

A. Moret, _op. cit._ pp. 71 _sq._, 312.

[1444] In regard to the natives of the western islands of Torres

Straits it has been remarked by Dr. A. C. Haddon that the magicians

or sorcerers “constituted the only professional class among these

democratic islanders” (_Reports of the Cambridge Anthropological

Expedition to Torres Straits_, v. 321). The same observation could be

applied to many other savage tribes.

[1445] For example, amongst the Todas the medicine-man has been

differentiated from the sorcerer; yet their common origin is indicated

by their both using the same kind of magical formulas or spells to

accomplish their different ends. See Dr. W. H. R. Rivers, _The Todas_,

p. 271: “It seems clear that the Todas have advanced beyond the stage

of human culture in which all misfortunes are produced by magic. They

recognise that some ills are not due to human intervention, but yet

they employ the same kind of means to remove these ills as are employed

to remove those brought about by human agency. The advance of the

Todas is shown most clearly by the differentiation of function between

_pilikòren_ and _utkòren_, between sorcerers and medicine-men, and we

seem to have here a clear indication of the differentiation between

magic and medicine. The two callings are followed by different men, who

are entirely distinct from one another, but both use the same kind of

formula to bring about the effect they desire to produce.”

APPENDIX—Hegel on Magic and Religion

[1446] _Vorlesungen über die Philosophie der Religion_, i. 220 _sqq._

(vol. xi. of the first collected edition of Hegel’s works, Berlin,

1832). The coincidence was also pointed out to me by my friend Dr. J.

M. E. McTaggart.

[1447] Similarly I have pointed out elsewhere (_Totemism and Exogamy_,

i. 169 _sq._) that it is the unstable, apparently irregular,

incalculable element in nature which the magician particularly aims

at controlling, while so far as the course of nature is observed to

be stable, regular, and uniform it lies comparatively outside the

operations of magic. “To put it generally, the practice of magic for

the control of nature will be found on the whole to increase with the

variability and to decrease with the uniformity of nature throughout

the year. Hence the increase will tend to become more and more

conspicuous as we recede from the equator, where the annual changes of

natural conditions are much less marked than elsewhere. This general

rule is no doubt subject to many exceptions which depend on local

varieties of climate. . . . But, on the whole, this department of

magic, if not checked by civilisation or other causes, would naturally

attain its highest vogue in the temperate and polar zones rather than

in the equatorial regions; while, on the other hand, the branch of

magical art which deals directly with mankind, aiming for example at

the cure or infliction of disease, tends for obvious reasons to be

diffused equally over the globe without distinction of latitude or

climate” (_Totemism and Exogamy_, i. 170). The reason why the latter

branch of magic tends to be equally prevalent in all parts of the world

is, of course, that in all parts of the world human nature is equally

unstable, seemingly irregular, and incalculable by comparison with the

stability, regularity, and uniformity of nature.

[1448] I have not found the passage of Captain Parry which Hegel

here quotes, whether from the English original or from a German

translation. I should doubt whether the gallant English explorer would

have spoken of an “empirical mode of existence,” which appears to me

to savour rather of the professor’s lecture-room than of the captain’s

quarter-deck.

[1449] G. W. F. Hegel, _Lectures on the Philosophy of Religion_,

translated by the Rev. E. B. Spiers, B. D., and J. Burdon Sanderson,

i. (London, 1895) pp. 290–298. Further, Hegel observes (p. 300) that

“magic has existed among all peoples and at every period.”

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