Skulls of ancestors rubbed as a propitiation, 197;

of dead used as drinking-cups, 372

Slain, ghosts of the, fear of the, 165 _sqq._

Slave Coast, the, 9

Slaves, runaway, charm for recovering, 305 _sq._

Sleep, absence of soul in, 36 _sqq._;

sick people not allowed to, 95;

forbidden in house after a death, 37 _sq._;

forbidden to unsuccessful eagle-hunter, 199

Sleeper not to be wakened suddenly, 39 _sqq._;

not to be moved nor his appearance altered, 41 _sq._

Smallpox not mentioned by its proper name, 400, 410, 411, 416

Smearing blood on the person as a purification, 104, 115;

on persons, dogs, and weapons as a mode of pacifying their souls, 219

—— bodies of manslayers with porridge, 176

—— porridge or fat on the person as a purification, 112

—— sheep’s entrails on body as mode of purification, 174

Smith, W, Robertson, 77 _n._1, 96 _n._1, 243 _n._7, 247 _n._5

Smith’s craft regarded us uncanny, 236 _n._5

Snakes not called by their proper names, 399, 400, 401 _sq._, 411

Snapping the thumbs to prevent the departure of the soul, 31

Snares set for souls, 69

Son-in-law, his name not to be pronounced, 338 _sq._, 344, 345

Sorcerers, souls extracted or detained by, 69 _sqq._;

make use of cut hair and other bodily refuse, 268 _sq._, 274 _sq._;

278, 281 sq. _See also_ Magic

Soul conceived as a mannikin, 26 _sqq._;

the perils of the, 26 _sqq._;

ancient Egyptian conception of the, 28 _sq._;

representations of the soul in Greek art, 29 _n._1;

as a butterfly, 29 _n._1, 41, 51 _sq._;

absence and recall of the, 30 _sqq._;

attempts to prevent the soul from escaping from the body, 30 _sqq._;

sickness attributed to the absence of the, 32, 42 _sqq._;

tied by thread or string to the body, 32 _sq._, 43, 51;

conceived as a bird, 33 _sqq._;

absent in sleep, 36 _sqq._;

in form of mouse, 37, 39 _n._2;

in form of lizard, 38;

in form of fly, 39;

caught in a cloth, 46, 47, 48, 52, 53, 64, 67, 75 _sq._;

identified with the shadow, 77 _sqq._;

identified with the reflection in water or a mirror, 92 _sqq._;

supposed to escape at eating and drinking, 116;

in the blood, 240, 241, 247, 250;

identified with the personal name, 319;

of rice not to be frightened, 412

Souls, every man thought to have four, 27, 80;

light and heavy, thin and fat, 29;

transferred to other bodies, 49;

impounded in magic fence, 56;

abducted by demons, 58 _sqq_.;

transmigrate into animals, 65;

brought back in a visible form, 65 _sqq._;

caught in snares or nets, 69 _sqq._;

extracted or detained by sorcerers, 69 _sqq._;

in tusks of ivory, 70;

conjured into jars, 70;

in boxes, 70, 76;

shut up in calabashes, 72;

transferred from the living to the dead, 73;

gathered into a basket, 72;

wounded and bleeding, 73;

supposed to be in portraits, 96 _sqq._

—— of beasts respected, 223

—— of the dead all malignant, 145;

cannot go to the spirit-land till the flesh has decayed from their

bones, 372 _n._5

—— of the slain, propitiation of, 166

Sovereignty, reluctance to accept the, on account of its burdens, 17

_sqq._

Spells cast by strangers, 112;

at hair-cutting, 264 _sq._

Spenser, Edmund, 244 _sq._

Spices used in exorcism of demons, 105 _sq._

Spirit of dead apparently supposed to decay with the body, 372

Spirits averse to iron, 232 _sqq._

—— of land, conciliation of the, 110 _sq._

Spiritual power, its divorce from temporal power, 17 _sqq._

Spitting forbidden, 196;

as a protective charm, 279, 286;

upon knots as a charm, 302

Spittle effaced or concealed, 288 _sqq._;

tabooed, 287 _sqq._;

used in magic, 268, 269, 287 _sqq._;

used in making a covenant, 290

Spoil taken from enemy purified, 177

Spoons used in eating by tabooed persons, 141, 148, 189

Sprained leg, cure for, 304 _sq._

Spring and summer, myths of divinities and spirits to be told only in, 384

Sprinkling with holy water, 285 _sq._

St. Sylvester’s Day, 88

Stabbing reflections in water to injure the persons reflected, 93

Stade, Hans, captive among Brazilian Indians, 231

Standard of conduct shifted from natural to supernatural basis, 213

Stepping over persons or things forbidden, 159 _sq._, 194, 423 _sqq._;

over dead panther, 219.

_See also_ Jumping

Stone knives and arrow-heads used in religious ritual, 228

Stones on which a man’s shadow should not fall, 80

Storms caused by cutting or combing the hair, 271, 282

Strange land, ceremonies at entering a, 109 _sqq._

Strangers, taboos on intercourse with, 101 _sqq._;

suspected of practising magical arts, 102;

ceremonies at the reception of, 102 _sqq._;

dread of, 102 _sqq._;

spells cast by, 112;

killed, 113

String or thread used to tie soul to body, 32 _sq._, 43, 51

Strings, knotted, as amulets, 309.

_See also_ Cords, Threads

“Strong names” of kings of Dahomey, 374

Sulka, the, 151, 331

Sultan Bayazid and his soul, 50

Sultans veiled, 120

Sumba, custom as to the names of princes in the island of, 376

Summer, myths of gods and spirits not to be told in, 385 _sq._

—— and winter, personal names different in, 386

Sun not allowed to shine on sacred persons, 3, 4, 6

—— -god draws away souls, 64 _sq._

Sunda, tabooed words in, 341, 415

Supernatural basis of morality, 213 _sq._

Supernatural beings, their names tabooed, 384 _sqq._

Superstition a crutch to morality, 219

Swaheli charm, 305 _sq._

Sweating as a purification, 142, 184

Swelling and inflammation thought to be caused by eating out of sacred

vessels or by wearing sacred garments, 4

Sympathetic connexion between a person and the severed parts of his body,

267 _sq._, 283

—— magic, 164, 201, 204, 258, 268, 287

Synonyms adopted in order to avoid naming the dead, 359 _sqq._;

in the Zulu language, 377;

in the Maori language, 381

Taboo of chiefs and kings in Tonga, 133 _sq._;

of chiefs in New Zealand, 134 _sqq._;

Esquimaux theory of, 210 _sqq._;

the meaning of, 224

—— rajah and chief, 24 _sq._

Tabooed acts, 101 _sqq._

—— hands, 138, 140 _sqq._, 146 _sqq._, 158, 159 _n._

—— persons, 131 _sqq._;

secluded, 165

—— things, 224 _sqq._

—— words, 318 _sqq._

Taboos, royal and priestly, 1 _sqq._;

on intercourse with strangers, 101 _sqq._;

on eating and drinking, 116 _sqq._;

on shewing the face, 120 _sqq._;

on quitting the house, 122 _sqq._;

on leaving food over, 126 _sqq._;

on persons who have handled the dead, 138 _sqq._;

on warriors, 157 _sqq._;

on manslayers, 165 _sqq._;

imposed on murderers, 187 _sq._;

imposed on hunters and fishers, 190 _sqq._;

transformed into ethical precepts, 214;

survivals of, in morality, 218 _sq._;

as spiritual insulators, 224;

on sharp weapons, 237 _sqq._;

on blood, 239 _sqq._;

relating to the head, 252 _sqq._;

on hair, 258 _sqq._;

on spittle, 287 _sqq._;

on foods, 291 _sqq._;

on knots and rings, 293 _sqq._;

on words, 318 _sqq._, 392 _sqq._;

on personal names, 318 _sqq._;

on names of relations, 335 _sqq._;

on the names of the dead, 349 _sqq._;

on names of kings and chiefs, 374 _sqq._;

on names of supernatural beings, 384 _sqq._;

on names of gods, 387 _sqq._

—— observed by the Mikado, 3 _sq._;

by headmen in Assam, 11;

by ancient kings of Ireland, 11 _sq._;

by the Flamen Dialis, 13 _sq._;

by the Bodia or Bodio, 15;

by sacred milkmen among the Todas, 16 _sqq._

Tahiti, 255

Tahiti, kings of, 226;

abdicate on birth of a son, 20;

their names not to be pronounced, 381 _sq._

Tails of cats docked as a magical precaution, 128 _sq._

Tales, wandering souls in popular, 49 _sq._

Tara, the old capital of Ireland, 11

Tartar Khan, ceremony at visiting a, 114

Teeth, loss of, supposed effect of breaking a taboo, 140;

loosened by angry ghosts, 186 _n._1;

as a rain-charm, 271;

extracted, kept against the resurrection, 280.

_See also_ Tooth

Temple at Jerusalem, the, 230

Temporary reincarnation of the dead in their living namesakes, 371

_Tendi_, Batta word for soul, 45.

_See also_ Tondi

Tepehuanes, the, 97

Terms of relationship used as terms of address, 324 _sq._

Thakambau, 131

Thebes in Egypt, priestly kings of, 13

Theocracies in America, 6

Thesmophoria, release of prisoners at, 316

Thessalian witch, 390

Things tabooed, 224 _sqq._

Thompson Indians of British Columbia, 37 _sq._;

customs of mourners among the, 142 _sq._

Thomson, Joseph, 98

Thorn bushes to keep off ghosts, 142

Thread or string used to tie soul to body, 32 _sq._, 43, 51

Threads, knotted, in magic, 303, 304 _sq._, 307

Three knots in magic, 304, 305

Thumbs snapped to prevent the departure of the soul, 31

Thunderstorms caused by cut hair, 271, 282

Thurn, E. F. im, 324 _sq._

Tigers not called by their proper names, 401, 402, 403 _sq._, 410, 415;

called dogs, 402;

called jackals, 402, 403

Timines of Sierra Leone, 18

Timor, fetish or taboo rajah in, 24;

customs as to war in, 165 _sq._

Tin ore, Malay superstitions as to, 407

Tinneh or Déné Indians, 145 _sq._

Toboongkoos of Celebes, 48, 78

Todas, holy milkmen of the, 15 _sqq._

Togoland, 247

Tolampoos, the, 319

Tolindoos, the, 78

_Tondi_, Batta word for soul, 35.

_See also_ Tendi

Tonga, divine chiefs in, 21;

the taboo of chiefs and kings in, 133 _sq._;

taboos connected with the dead in, 140

Tonquin, division of monarchy in, 19 _sq._;

kings of, 125

_Tooitonga_, divine chief of Tonga, 21

Tooth knocked out as initiatory rite, 244.

_See also_ Teeth

Toradjas, tabooed names among the, 340;

their field-speech, 411 _sqq._

Touching sacred king or chief, supposed effects of, 132 _sqq._

Trading voyages, continence observed on, 203

Tradition, historical, hampered by the taboo on the names of the dead, 363

_sqq._

Transference of souls from the living to the dead, 73;

of souls to other bodies, 49;

of sins, 214 _sqq._

Transgressions, need of confessing, 211 _sq._

_See also_ Sins

Transmigration of souls into animals, 65

Transylvania, the Germans of, 296, 310

Traps set for souls, 70 _sq._

Travail, women in, knots on their garments untied, 294.

_See also_ Childbirth

Travellers, knots used as charms by, 306

Tree-spirits, fear of, 412 _sq._

Trees, the shadows of trees sensitive, 82;

cut hair deposited on or under, 14, 275 _sq._, 286

Tuaregs, the, 117, 122; their fear of ghosts, 353

Tumleo, island of, 150

Tupi Indians, their customs as to eating captives, 179 _sq._

Turtle catching, taboos in connexion with, 192

Tusks of ivory, souls in, 70

Twelfth Night, 396

Twins, water poured on graves of, 154 _sq._

—— father of, taboos observed by the, 239 _sq._;

his hair shaved and nails cut, 284

Tycoons, the, 19

Tying the soul to the body, 32 _sq._, 43

Tylor, E. B., on reincarnation of ancestors, 372 _n._1

Uganda, 84, 86, 112, 145, 164 _n._1, 239, 243, 254, 263, 277, 330, 369.

_See also_ Baganda

Ulster, kings of, 12

Unclean and sacred, correspondence of the rules regarding the, 145

Uncleanness regarded as a vapour, 152, 206;

of manslayers, of menstruous and lying-in women, and of persons who have

handled the dead, 169;

of whalers, 191, 207;

of lion-killer, 220;

of bear-killers, 221

Uncovered in the open air, prohibition to be, 3, 14

Unyoro, king of, his custom of drinking milk, 119;

cowboy of the king of, 159 _n._;

diet of the king of, 291 _sq._

Vapour thought to be exhaled by lying-in women and hunters, 152, 206;

supposed, of blood and corpses, 210 _sq._;

supposed to be produced by the violation of a taboo, 212

Varuna, festival of, 217

Veiling faces to avert evil influences, 120 _sqq._

Venison, taboos concerning, 208 _sq._

Vermin from hair returned to their owner, 278

Vessels used by tabooed persons destroyed, 4, 131, 139, 145, 156, 284

—— special, employed by tabooed persons, 138, 139, 142, 143, 144, 145,

146, 147, 148, 160, 167, 185, 189, 197, 198

Victims, sacrificial, carried round city, 188

Vine, prohibition to walk under a, 14, 248

Virgil, the enchantress in, 305;

on rustic militia of Latium, 311

Vow, hair kept unshorn during a, 261 _sq._, 285

Wabondei, the, 272

Wadai, Sultan of, 120

_Wakan_, mysterious, sacred, taboo, 225 _n._

Wakelbura, the, 31

Wallis Island, 140

Walrus, taboos concerning, 208 _sq._

Wanigela River, 192

Wanika, the, 247

Wanyamwesi, the, 112, 330

Wanyoro (Banyoro), the, 278

War, continence in, 157, 158 _n._1, 161, 163, 164, 165;

rules of ceremonial purity observed in, 157 _sqq._;

hair kept unshorn in, 261

—— chief, or war king, 20, 21, 24

—— -dances, 169, 170, 178, 182

Warm food tabooed, 189

Warramunga, the, 384

Warriors tabooed, 157 _sqq._

Washing the head, 253. _See_ Bathing

Water poured as a rain-charm, 154 _sq._;

holy, sprinkling with, 285 _sq._

—— -spirits, danger of, 94

Wax figure in magic, 74

Weapons of manslayers, purification of, 172, 182, 219

Wedding ring, an amulet against witchcraft, 314

Were-wolf, 42

Whale, solemn burial of dead, 223

Whalers, taboos observed by, 191 _sq._, 205 _sqq._

Wheaten flour, prohibition to touch, 13

White, faces and bodies of manslayers painted, 175, 186 _n._1;

lion-killer painted, 220

—— clay, Caffre boys at circumcision smeared with, 156

Whydah, king of, 129

Widows and widowers, customs observed by, 142 _sq._, 144 _sq._, 182 _n._2

Wied, Prince of, 96

Wife’s mother, the savage’s dread of his, 83 _sqq._;

her name not to be pronounced by her son-in-law, 337, 338, 343

—— name not to be pronounced by her husband, 337, 338, 339

Wild beasts not called by their proper names, 396 _sqq._

Wilkinson, R. J., 416 _n._4

Willow wands as disinfectants, 143

Windessi, in New Guinea, 169

Winds kept in jars, 5

Wine, the blood of the vine, 248;

called milk, 249 _n._2

Wing-bone of eagle used to drink through, 189

Winter, myths of gods and spirits to be told only in, 385 _sq._

Wirajuri, the, 269

Witch’s soul departs from her in sleep, 39, 41, 42

Witches make use of cut hair, 270, 271, 279, 282

Wollunqua, a mythical serpent, 384

Wolofs of Senegambia, 323

Wolves, charms to protect cattle from, 307;

not to be called by their proper names, 396, 397, 398, 402

Women tabooed at menstruation and childbirth, 145 _sqq._;

abstinence from, during war, 157, 158 _n._1, 161, 163, 164;

in childbed holy, 225 _n._;

blood of, dreaded, 250 _sq._

Women’s clothes, supposed effects of touching, 164 _sq._

“Women’s speech” among the Caffres, 335 _sq._

Words tabooed, 318 _sqq._;

savages take a materialistic view of words, 331

—— common, changed because they are the names of the dead, 358 _sqq._,

375,

or the names of chiefs and kings, 375, 376 _sqq._;

tabooed, 392 _sqq._

Wounded men not allowed to drink milk, 174 _sq._

Wrist tied to prevent escape of soul, 32, 43, 51

—— bands as amulets, 315

Wurunjeri tribe, 42

Xenophanes, on the gods, 387

Yabim, the, 151, 306, 354, 386

Yakut shaman, 63

Yams, Feast of, 123

Yaos, the, 97 _sq._

Yawning, soul supposed to depart in, 31

Yewe order, secret society in Togo, 383

Yorubas, rebirth of ancestors among the, 369

Zapotecs of Mexico, the pontiff of the, 6 _sq._

Zend-Avesta, the, on cut hair and nails, 277

Zeus on Mount Lycaeus, sanctuary of, 88

Zulu language, its diversity, 377

Zulus, names of chiefs and kings tabooed among the, 376 _sq._;

their superstition as to reflections in water, 91

FOOTNOTES

M1 Life of divine kings and priests regulated by minute rules. The

Mikado or Dairi of Japan.

1 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 332

_sqq._, 373 _sqq._

_ 2 The Magic Art and the Evolution of Kings_, vol. i. pp. 352 _sqq._

_ 3 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._

4 W. G. Aston, _Shinto_ (_the Way of the Gods_) (London, 1905), p. 41;

Michel Revon, _Le Shintoïsme_, i. (Paris, 1907), pp. 189 _sqq._ The

Japanese word for god or deity is _kami_. It is thus explained by

the native scholar Motoöri, one of the chief authorities on Japanese

religion: “The term _Kami_ is applied in the first place to the

various deities of Heaven and Earth who are mentioned in the ancient

records as well as their spirits (_mi-tama_) which reside in the

shrines where they are worshipped. Moreover, not only human beings,

but birds, beasts, plants and trees, seas and mountains, and all

other things whatsoever which deserve to be dreaded and revered for

the extraordinary and pre-eminent powers which they possess, are

called _Kami_. They need not be eminent for surpassing nobleness,

goodness, or serviceableness alone. Malignant and uncanny beings are

also called _Kami_ if only they are the objects of general dread.

Among _Kami_ who are human beings I need hardly mention first of all

the successive Mikados—with reverence be it spoken.... Then there

have been numerous examples of divine human beings both in ancient

and modern times, who, although not accepted by the nation

generally, are treated as gods, each of his several dignity, in a

single province, village, or family.” Hirata, another native

authority on Japanese religion, defines _kami_ as a term which

comprises all things strange, wondrous, and possessing _isao_ or

virtue. And a recent dictionary gives the following definitions:

“_Kami_. 1. Something which has no form but is only spirit, has

unlimited supernatural power, dispenses calamity and good fortune,

punishes crime and rewards virtue. 2. Sovereigns of all times, wise

and virtuous men, valorous and heroic persons whose spirits are

prayed to after their death. 3. Divine things which transcend human

intellect. 4. The Christian God, Creator, Supreme Lord.” See W. G.

Aston, _Shinto_ (_the Way of the Gods_), pp. 8-10, from which the

foregoing quotations are made. Mr. Aston himself considers that “the

deification of living Mikados was titular rather than real,” and he

adds: “I am not aware that any specific so-called miraculous powers

were authoritatively claimed for them” (_op. cit._ p. 41). No doubt

it is very difficult for the Western mind to put itself at the point

of view of the Oriental and to seize the precise point (if it can be

said to exist) where the divine fades into the human or the human

brightens into the divine. In translating, as we must do, the vague

thought of a crude theology into the comparatively exact language of

civilised Europe we must allow for a considerable want of

correspondence between the two: we must leave between them, as it

were, a margin of cloudland to which in the last resort the deity

may retreat from the too searching light of philosophy and science.

5 M. Revon, _op. cit._ i. 190 n.2

M2 Rules of life formerly observed by the Mikado.

6 Kaempfer, “History of Japan,” in Pinkerton’s _Voyages and Travels_,

vii. 716 _sq._ However, Mr. W. G. Aston tells us that Kaempfer’s

statements regarding the sacred character of the Mikado’s person

cannot be depended on (_Shinto, the Way of the Gods_, p. 41, note

†). M. Revon quotes Kaempfer’s account with the observation that,

“_les naïvetés recèlent plus d’une idée juste_” (_Le Shintoïsme_,

vol. i. p. 191, note 2). To me it seems that Kaempfer’s description

is very strongly confirmed by its close correspondence in detail

with the similar customs and superstitions which have prevailed in

regard to sacred personages in many other parts of the world and

with which it is most unlikely that Kaempfer was acquainted. This

correspondence will be brought out in the following pages.

7 In Pinkerton’s reprint this word appears as “mobility.” I have made

the correction from a comparison with the original (Kaempfer,

_History of Japan_, translated from the original Dutch manuscript by

J. G. Scheuchzer, London, 1728, vol. i. p. 150).

8 Caron, “Account of Japan,” in Pinkerton’s _Voyages and Travels_,

vii. 613. Compare B. Varenius, _Descriptio regni Japoniae et Siam_

(Cambridge, 1673), p. 11: “_Nunquam attingebant (quemadmodum et

hodie id observat) pedes ipsius terram: radiis Solis caput nunquam

illustrabatur: in apertum aërem non procedebat_,” etc. The first

edition of this book was published by Elzevir at Amsterdam in 1649.

The _Geographia Generalis_ of the same writer had the honour of

appearing in an edition revised and corrected by Isaac Newton

(Cambridge, at the University Press, 1672).

M3 Rules of life observed by kings and priests in Africa and America.

9 A. Bastian, _Die deutsche Expedition an der Loango-Küste_ (Jena,

1874-75), i. 287 _sq._, compare pp. 353 _sq._

10 H. Klose, _Togo unter deutscher Flagge_ (Berlin, 1899), pp. 189,

268.

11 J. B. Labat, _Relation historique de l’Éthiopie occidentale_ (Paris,

1732), i. 254 _sqq._

12 Ch. Wunenberger, “La Mission et le royaume de Humbé, sur les bords

du Cunène,” _Missions Catholiques_, xx. (1888) p. 262.

13 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 415

_sq._

14 Brasseur de Bourbourg, _Histoire des nations civilisées du Mexique

et de l’Amérique-centrale_, iii. 29 _sq._; H. H. Bancroft, _Native

Races of the Pacific States_, ii. 142 _sq._

M4 The rules of life imposed on kings in early society are intended to

preserve their lives for the good of their people.

M5 Taboos observed by African kings.

15 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 355.

16 O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 336.

17 O. Baumann, _Eine afrikanische Tropen-Insel, Fernando Póo und die

Bube_ (Wien und Olmütz, 1888), pp. 103 _sq._

M6 Taboos observed by African kings. Prohibition to see the sea.

18 G. Zündel, “Land und Volk der Eweer auf der Sclavenküste in

Westafrika,” _Zeitschrift der Gesellschaft für Erdkunde zu Berlin_,

xii. (1877) p. 402.

19 Béraud, “Note sur le Dahomé,” _Bulletin de la Société de Géographie_

(Paris), Vme Série, xii. (1866) p. 377.

20 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 263.

21 Bosman’s “Guinea,” in Pinkerton’s _Voyages and Travels_, xvi. 500.

22 A. Dalzell, _History of Dahomey_ (London, 1793), p. 15; Th.

Winterbottom, _An Account of the Native Africans in the

Neighbourhood of Sierra Leone_ (London, 1803), pp. 229 _sq._

23 J. B. L. Durand, _Voyage au Sénégal_ (Paris, 1802), p. 55.

24 W. S. Taberer (Chief Native Commissioner for Mashonaland),

“Mashonaland Natives,” _Journal of the African Society_, No. 15

(April 1905). p. 320.

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

113.

26 Father Porte, “Les Reminiscences d’un missionnaire du Basutoland,”

_Missions Catholiques_, xxviii. (1896) p. 235.

27 Plutarch, _Isis et Osiris_, 32.

28 P. J. de Arriaga, _Extirpacion de la idolatria del Piru_ (Lima,

1621), pp. 11, 132.

29 W. Marsden, _History of Sumatra_ (London, 1811), p. 301.

M7 Taboos observed by chiefs among the Sakalavas and the hill tribes of

Assam.

30 A. van Gennep, _Tabou et totémisme à Madagascar_, p. 113, quoting De

Thuy, _Étude historique, géographique et ethnographique sur la

province de Tuléar_, Notes, Rec., Expl., 1899, p. 104.

31 T. C. Hodson, “The _genna_ amongst the Tribes of Assam,” _Journal of

the Anthropological Institute_, xxxvi. (1906) p. 98. The word for

taboo among these tribes is _genna_.

M8 Taboos observed by Irish kings.

32 The Duibhlinn is the part of the Liffey on which Dublin now stands.

33 The site, marked by the remains of some earthen forts, is now known

as Rathcroghan, near Belanagare in the county of Roscommon.

_ 34 The Book of Rights_, edited with translation and notes by John

O’Donovan (Dublin, 1847), pp. 3-8. This work, comprising a list both

of the prohibitions (_urgharta_ or _geasa_) and the prerogatives

(_buadha_) of the Irish kings, is preserved in a number of

manuscripts, of which the two oldest date from 1390 and about 1418

respectively. The list is repeated twice, first in prose and then in

verse. I have to thank my friend Professor Sir J. Rhys for kindly

calling my attention to this interesting record of a long-vanished

past in Ireland. As to these taboos, see P. W. Joyce, _Social

History of Ancient Ireland_, i. 310 _sqq._

M9 Taboos observed by Egyptian kings.

35 See _The Magic Art and the Evolution of Kings_, vol. i. pp. 418

_sqq._

36 Diodorus Siculus, i. 70.

37 G. Maspero, _Histoire ancienne des peuples de l’Orient classique_,

ii. 759, note 3; A. Moret, _Du caractère religieux de la royauté

Pharaonique_ (Paris, 1902), pp. 314-318.

38 (Sir) J. G. Scott, _Gazetteer of Upper Burma and the Shan States_,

part ii. vol. i. (Rangoon, 1901) p. 308.

M10 Taboos observed by the Flamen Dialis at Rome.

39 See _The Magic Art and the Evolution of Kings_, vol. ii. pp. 191 sq.

40 Among the Gallas the king, who also acts as priest by performing

sacrifices, is the only man who is not allowed to fight with

weapons; he may not even ward off a blow. See Ph. Paulitschke,

_Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil,

Galla und Somâl_, p. 136.

41 Among the Kafirs of the Hindoo Koosh men who are preparing to be

headmen are considered ceremonially pure, and wear a semi-sacred

uniform which must not be defiled by coming into contact with dogs.

“The Kaneash [persons in this state of ceremonial purity] were

nervously afraid of my dogs, which had to be fastened up whenever

one of these august personages was seen to approach. The dressing

has to be performed with the greatest care, in a place which cannot

be defiled with dogs. Utah and another had convenient dressing-rooms

on the top of their houses which happened to be high and isolated,

but another of the four Kaneash had been compelled to erect a

curious-looking square pen made of poles in front of his house, his

own roof being a common thoroughfare” (Sir George Scott Robertson,

_The Kafirs of the Hindu Kush_ (London, 1898), p. 466).

42 Similarly the Egyptian priests abstained from beans and would not

even look at them. See Herodotus, ii. 37, with A. Wiedemann’s note;

Plutarch, _Isis et Osiris_, 5.

43 Similarly among the Kafirs of the Hindoo Koosh the high priest “may

not traverse certain paths which go near the receptacles for the

dead, nor may he visit the cemeteries. He may not go into the actual

room where a death has occurred until after an effigy has been

erected for the deceased. Slaves may cross his threshold, but must

not approach the hearth” (Sir George Scott Robertson, _op. cit._ p.

416).

44 Aulus Gellius, x. 15; Plutarch, _Quaest, Rom._ 109-112; Pliny, _Nat.

Hist._ xxviii. 146; Servius on Virgil, _Aen._ i. 179, 448, iv. 518;

Macrobius, _Saturn._ i. 16. 8 _sq._; Festus, p. 161 A, ed. C. O.

Müller. For more details see J. Marquardt, _Römische

Staatsverwaltung_, iii.2 326 _sqq._

M11 Taboos observed by the Bodia of Sierra Leone.

45 Sir Harry Johnston, _Liberia_ (London, 1906), ii. 1076 _sq._,

quoting from Bishop Payne, who wrote “some fifty years ago.” The

Bodia described by Bishop Payne is clearly identical with the Bodio

of the Grain Coast who is described by the Rev. J. L. Wilson

(_Western Africa_, pp. 129 _sqq._). See below, p. 23; and _The Magic

Art and the Evolution of Kings_, vol. i. p. 353. As to the iron ring

which the pontiff wears on his ankle as the badge of his office we

are told that it “is regarded with as much veneration as the most

ancient crown in Europe, and the incumbent suffers as deep disgrace

by its removal as any monarch in Europe would by being deprived of

his crown” (J. L. Wilson, _op. cit._ pp. 129 _sq._).

M12 Taboos observed by sacred milkmen among the Todas of South India.

46 W. H. R. Rivers, _The Todas_ (London, 1906), pp. 98-103.

47 For restrictions imposed on these lesser milkmen see W. H. R.

Rivers, _op. cit._ pp. 62, 66, 67 _sq._, 72, 73, 79-81.

48 W. H. R. Rivers, _The Todas_, pp. 79-81.

M13 The effect of these burdensome rules was to divorce the temporal

from the spiritual authority.

M14 Reluctance to accept sovereignty with its vexatious restrictions.

_ 49 The Magic Art_, vol. ii. p. 4.

_ 50 Id._ vol. i. pp. 354 _sq._

51 A. Bastian, _Die deutsche Expedition an der Loango-Küste_, i. 354

_sq._, ii. 9, 11.

52 Zweifel et Moustier, “Voyage aux sources du Niger,” _Bulletin de la

Société de Géographie_ (Paris), VIme Série, xx. (1880) p. 111.

53 O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 250.

54 J. Matthews, _Voyage to Sierra-Leone_ (London, 1791), p. 75.

55 T. Winterbottom, _Account of the Native Africans in the

Neighbourhood of Sierra Leone_ (London, 1803), p. 124.

_ 56 The Travels of the Jesuits in Ethiopia_, collected and historically

digested by F. Balthazar Tellez (London, 1710), pp. 197 _sq._

M15 Sovereign powers divided between a temporal and a spiritual head.

_ 57 Manners and Customs of the Japanese_, pp. 199 _sqq._, 355 _sqq._

58 Richard, “History of Tonquin,” in Pinkerton’s _Voyages and Travels_,

ix. 744 _sqq._

59 L. A. Waddell, _Among the Himalayas_ (Westminster, 1899), pp. 146

_sq._

60 W. Ellis, _Polynesian Researches_, Second Edition (London,

1832-1836), iii. 99 _sqq._

61 W. W. Gill, _Myths and Songs of the South Pacific_, pp. 293 _sqq._

62 The late Rev. Lorimer Fison, in a letter to the author, dated August

26, 1898.

63 W. Mariner, _An Account of the Natives of the Tonga Islands_, Second

Edition (London, 1818), ii. 75-79, 132-136.

64 Strabo, vii. 3. 5, pp. 297 _sq._ Compare _id._ vii. 3. 11, p. 304.

65 Aristotle, _Constitution of Athens_, iii. 2. My friend Professor

Henry Jackson kindly called my attention to this passage.

66 See _The Magic Art and the Evolution of Kings_, vol. i. p. 416, and

above, p. 6.

M16 Fetish kings and civil kings in West Africa.

67 Miss Mary H. Kingsley in _Journal of the Anthropological Institute_,

xxix. (1899) pp. 61 _sqq._ I had some conversation on this subject

with Miss Kingsley (1st June 1897) and have embodied the results in

the text. Miss Kingsley did not know the rule of succession among

the fetish kings.

68 T. J. Hutchinson, _Impressions of Western Africa_ (London, 1858),

pp. 101 _sq._; Le Comte C. N. de Cardi, “Ju-ju Laws and Customs in

the Niger Delta,” _Journal of the Anthropological Institute_, xxix.

(1899) p. 51.

69 H. Goldie, _Calabar and its Mission_, New Edition (London, 1901), P.

43.

70 J. L. Wilson, _Western Africa_ (London, 1856), p. 129. As to the

taboos observed by the Bodio or Bodia see above, p. 15.

71 Miss Mary H. Kingsley, in _Journal of the Anthropological

Institute_, xxix. (1899) p. 62.

M17 The King of the Night.

72 Marchoux, “Ethnographie, Porto-Novo,” _Revue Scientifique_,

Quatrième Série, iii. (1895) pp. 595 _sq._ This passage was pointed

out to me by Mr. N. W. Thomas.

73 O. von Kotzebue, _Entdeckungs-Reise in die Süd-See und nach der

Berings-Strasse_ (Weimar, 1821), iii. 149.

M18 Civil rajahs and taboo rajahs in the East Indies.

74 J. J. de Hollander, _Handleiding bij de Beofening der Land- en

Volkenkunde van Nederlandsch Oost-Indië_, ii. 606 _sq._ In other

parts of Timor the spiritual ruler is called _Anaha paha_ or

“conjuror of the land.” Compare H. Zondervan, “Timor en de

Timoreezen,” _Tijdschrift van het Nederlandsch Aardrijkskundig

Genootschap_, Tweede Serie, v. (1888) Afdeeling, mehr uitgebreide

artikelen, pp. 400-402.

75 A. C. Haddon, _Head-hunters, Black, White, and Brown_ (London,

1901), pp. 270-272.

76 Dr. Hahl, “Mittheilungen über Sitten und rechtliche Verhältnisse auf

Ponape,” _Ethnologisches Notizblatt_, ii. Heft 2 (Berlin, 1901), pp.

5 _sq._, 7. The title of the prime-minister is _Nanekin_.

M19 What is the primitive conception of death?

M20 Savages conceive the human soul as a mannikin, the prolonged absence

of which from the body causes death.

M21 The soul as a mannikin in Australia, America, and among the Malays.

77 R. Salvado, _Mémoires historiques sur l’Australie_ (Paris, 1854), p.

162; _Journal of the Anthropological Institute_, vii. (1878) p. 282.

In this edifying catechism there is little to choose between the

savagery of the white man and the savagery of the black.

_ 78 Relations des Jésuites_, 1634, p. 17; _id._, 1636, p. 104; _id._,

1639, p. 43 (Canadian reprint, Quebec, 1858).

79 H. Rink, _Tales and Traditions of the Eskimo_, p. 36. The Esquimaux

of Bering Strait believe that every man has several souls, and that

two of these souls are shaped exactly like the body. See E. W.

Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual Report

of the Bureau of American Ethnology_, part i. (Washington, 1899) p.

422.

80 Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_,

p. 44 (separate reprint from the _Report of the British Association

for 1890_).

81 Fr. Boas, in _Ninth Report on the North-Western Tribes of Canada_,

p. 461 (_Report of the British Association for 1894_).

82 W. W. Skeat, _Malay Magic_ (London, 1900), p. 47.

M22 The soul as a mannikin in ancient Egypt.

83 G. Maspero, _Études de mythologie et d’archéologie égyptiennes_

(Paris, 1893), i. 388 _sq._; A. Wiedemann, _The ancient Egyptian

Doctrine of the Immortality of the Soul_ (London, 1895), pp. 10

_sqq._ In Greek works of art, especially vase-paintings, the human

soul is sometimes represented as a tiny being in human form,

generally winged, sometimes clothed and armed, sometimes naked. See

O. Jahn, _Archäologische Beiträge_ (Berlin, 1847), pp. 128 _sqq._;

E. Pottier, _Étude sur les lécythes blancs attiques_ (Paris, 1883),

pp. 75-79; _American Journal of Archaeology_, ii. (1886) pll. xii.,

xiii.; O. Kern, in _Aus der Anomia, Archäologische Beiträge Carl

Robert zur Erinnerung an Berlin dargebracht_ (Berlin, 1890), pp.

89-95. Greek artists of a later period sometimes portrayed the human

soul in the form of a butterfly (O. Jahn, _op. cit._ pp. 138

_sqq._). There was a particular sort of butterfly to which the

Greeks gave the name of soul (ψυχή). See Aristotle, _Hist. anim._ v.

19, p. 550 b 26, p. 551 b 13 _sq._; Plutarch, _Quaest. conviv._ ii.

3. 2.

M23 The soul as a mannikin in Nias, Fiji, and India.

84 W. W. Gill, _Myths and Songs of the South Pacific_ (London, 1876),

p. 171.

85 H. Sundermann, “Die Insel Nias und die Mission daselbst,”

_Allgemeine Missions-Zeitschrift_, Bd. xi. October 1884, p. 453.

86 The late Rev. Lorimer Fison, in a letter to the author, dated

November 3, 1898.

87 H. A. Rose, “Note on Female Tattooing in the Panjâb,” _Indian

Antiquary_, xxxi. (1902) p. 298.

M24 Attempts to prevent the soul from escaping from the body.

88 B. F. Matthes, _Over de Bissoes of heidensche priesters en

priesteressen der Boeginezen_ (Amsterdam, 1872), p. 24 (reprinted

from the _Verhandelingen der Koninklijke Akademie van

Wetenschappen_, Afdeeling Letterkunde, Deel vii.).

89 A. C. Haddon, _Head-hunters_, p. 439.

90 H. Ling Roth, “Low’s Natives of Borneo,” _Journal of the

Anthropological Institute_, xxi. (1892) p. 115.

91 A. C. Haddon, _Head hunters_, pp. 371, 396.

92 H. Candelier, _Rio-Hacha et les Indiens Goajires_ (Paris, 1893), pp.

258 _sq._

93 R. Southey, _History of Brazil_, iii. 396.

94 G. M. Dawson, “On the Haida Indians of the Queen Charlotte Islands,”

_Geological Survey of Canada, Report of Progress for 1878-1879_

(Montreal, 1880), pp. 123 B, 139 B.

_ 95 Panjab Notes and Queries_, ii. p. 114, § 665.

96 M. Radiguet, _Les Derniers Sauvages_ (Paris, 1882), p. 245; Matthias

G——, _Lettres sur Iles les Marquises_ (Paris, 1843), p. 115; Clavel,

_Les Marquisiens_, p. 42 note.

97 Gagnière, in _Annales de la Propagation de la Foi_, xxxii. (1860) p.

439.

98 F. Blumentritt, “Das Stromgebiet des Rio Grande de Mindano,”

_Petermanns Mitteilungen_, xxxvii. (1891) p. 111.

99 A. d’Orbigny, _L’Homme américain_, ii. 241; T. J. Hutchinson, “The

Chaco Indians,” _Transactions of the Ethnological Society of

London_, N.S., iii. (1865) pp. 322 _sq._; A. Bastian, _Culturländer

des alten Amerika_, i. 476. A similar custom is observed by the

Cayuvava Indians (A. d’Orbigny, _op. cit._ ii. 257).

100 E. Modigliani, _Un Viaggio a Nías_ (Milan, 1890), p. 283.

101 A. W. Howitt, _Native Tribes of South-East Australia_ (London,

1904), p. 473.

102 Fr. Boas, “The Central Eskimo,” _Sixth Annual Report of the Bureau

of Ethnology_ (Washington, 1888), pp. 613 _sq._ Among the Esquimaux

of Smith Sound male mourners plug up the right nostril and female

mourners the left (E. Bessels in _American Naturalist_, xviii.

(1884) p. 877; cp. J. Murdoch, “Ethnological Results of the Point

Barrow Expedition,” _Ninth Annual Report of the Bureau of Ethnology_

(Washington, 1892), p. 425). This seems to point to a belief that

the soul enters by one nostril and goes out by the other, and that

the functions assigned to the right and left nostrils in this

respect are reversed in men and women. Among the Esquimaux of Baffin

land “the person who prepares a body for burial puts rabbit’s fur

into his nostrils to prevent the exhalations from entering his own

lungs” (Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,”

_Bulletin of the American Museum of Natural History_, xv. part i.

(1901) p. 144). But this would hardly explain the custom of stopping

one nostril only.

103 G. F. Lyon, _Private Journal_ (London, 1824), p. 370.

104 B. F. Matthes, _Bijdragen tot de Ethnologie van Zuid-Celebes_ (The

Hague, 1875), p. 54.

105 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. 56.

106 C. Hose and R. Shelford, “Materials for a Study of Tatu in Borneo,”

_Journal of the Anthropological Institute_, xxxvi. (1906) p. 65.

107 W. Jochelson, “The Koryak, Religion and Myths” (Leyden and New York,

1905), p. 103 (_Memoir of the American Museum of Natural History,

The Jesup North Pacific Expedition_, vol. vi. part i.).

108 W. F. A. Zimmermann, _Die Inseln des Indischen und Stillen Meeres_

(Berlin, 1864-65), ii. 386 _sq._

109 Compare τοῦτον κατ᾽ ὤμου δεῖρον ἄχρις ἡ ψυχὴ | αὐτοῦ ἐπὶ χειλέων

μοῦνον ἡ κακὴ λειφθῇ, Herodas, _Mimiambi_, iii. 3 _sq._; μόνον οὐκ

ἐπὶ τοῖς χείλεσι τὰς ψυχὰς ἕχοντας, Dio Chrysostom, _Orat._ xxxii.

vol. i. p. 417, ed. Dindorf; modern Greek μὲ τὴ ψυχὴ ᾽ς τὰ δόντια,

G. F. Abbott, _Macedonian Folklore_, p. 193 note; “_mihi anima in

naso esse, stabam tanquam mortuus_,” Petronius, _Sat._ 62; “_in

primis labris animam habere_,” Seneca, _Natur. quaest._ iii. praef.

16; “_Voilà un pauvre malade qui a le feu dans le corps, et l’âme

sur le bout des lèvres_,” J. de Brebeuf, in _Relations des

Jésuites_, 1636, p. 113 (Canadian reprint); “This posture keeps the

weary soul hanging upon the lip; ready to leave the carcass, and yet

not suffered to take its wing,” R. Bentley, “Sermon on Popery,”

quoted in Monk’s _Life of Bentley_,2 i. 382. In Czech they say of a

dying person that his soul is on his tongue (Br. Jelínek, in

_Mittheilungen der anthropolog. Gesellschaft in Wien_, xxi. (1891)

p. 22).

M25 The soul conceived as a bird ready to fly away.

110 Compare the Greek ποτάομαι, ἀναπτερόω, etc.

111 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_

(Berlin, 1894), pp. 511, 512.

112 Fr. Boas, in _Seventh Report on the North-Western Tribes of Canada_,

pp. 14 _sq._ (separate reprint of the _Report of the British

Association for 1891_).

113 R. H. Codrington, _The Melanesians_, pp. 207 _sq._

114 Pliny, _Nat. Hist._ vii. 174. Compare Herodotus, iv. 14 _sq._;

Maximus Tyríus, _Dissert._ xvi. 2.

115 Br. Jelínek, “Materialien zur Vorgeschichte und Volkskunde Böhmens,”

_Mittheilungen der anthropologischen Gesellschaft in Wien_, xxi.

(1891) p. 22.

116 G. A. Wilken, “Het animisme bij de volken van den Indischen

Archipel,” _De Indische Gids_, June 1884, p. 944.

117 G. A. Wilken, _l.c._

118 E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen

tot de Taal- Land- en Volkenkunde van Nederlandsch-Indie_, xlvii.

(1897) p. 57.

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

33; _id._, _Over de Bissoes of heidensche priesters en priesteressen

der Boeginezen_, pp. 9 _sq._; _id._, _Makassaarsch-Hollandsch

Woordenboek_, _s.vv._ _Kôerróe_ and _soemāñgá_, pp. 41, 569. Of

these two words, the former means the sound made in calling fowls,

and the latter means the soul. The expression for the ceremonies

described in the text is _ápakôerróe soemāñgá_. So common is the

recall of the bird-soul among the Malays that the words _koer (kur)

semangat_ (“cluck! cluck! soul!”) often amount to little more than

an expression of astonishment, like our “Good gracious me!” See W.

W. Skeat, _Malay Magic_, p. 47, note 2.

120 B. F. Matthes, “Over de _âdá’s_ of gewoonten der Makassaren en

Boegineezen,” _Verslagen en Mededeelingen der koninklijke Akademie

van Wetenschappen_ (Amsterdam), Afdeeling Letterkunde, Reeks iii.

Deel ii. (1885) pp. 174 _sq._; J. K. Niemann, “De Boegineezen en

Makassaren,” _Bijdragen tot de Taal- Land- en Volkenkunde van

Nederlandsch-Indië_, xxxviii.(1889) p. 281.

121 A. C. Kruyt, “Het koppensnellen der Toradja’s,” _Verslagen en

Mededeelingen der koninklijke Akademie van Wetenschappen_

(Amsterdam), Afdeeling Letterkunde, Reeks iv. Deel iii. (1899) p.

162.

122 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) pp. 56-58. On

traces of the bird-soul in Mohammedan popular belief, see I.

Goldziher, “Der Seelenvogel im islamischen Volksglauben,” _Globus_,

lxxxiii. (1903) pp. 301-304; and on the soul in bird-form generally,

see J. von Negelein, “Seele als Vogel,” _Globus_, lxxix. (1901) pp.

357-361, 381-384.

M26 The soul is supposed to be absent in sleep.

123 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, p.

340; E. F. im Thurn, _Among the Indians of Guiana_, pp. 344 _sqq._

124 V. Fric, “Eine Pilcomayo-Reise in den Chaco Central,” _Globus_,

lxxxix. (1906) p. 233.

M27 The soul absent in sleep may be prevented from returning to the

body.

125 Shway Yoe, _The Burman, his Life and Notions_ (London, 1882), ii.

100.

126 R. Andree, _Braunschweiger Volkskunde_ (Brunswick, 1896), p. 266.

127 H. von Wlislocki, _Volksglaube und Volksbrauch der Siebenbürger

Sachsen_ (Berlin, 1893), p. 167.

128 J. L. Wilson, _Western Africa_ (London, 1856), p. 220; A. B. Ellis,

_The Ewe-speaking Peoples of the Slave Coast_, p. 20.

129 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes

en Papua_, p. 267. For detention of a sleeper’s soul by spirits and

consequent illness, see also Mason, quoted in A. Bastian’s _Die

Völker des östlichen Asien_, ii. 387 note.

130 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. 327. The Koryak of

North-Eastern Asia also keep awake so long as there is a corpse in

the house. See W. Jochelson, “The Koryak, Religion and Myths,”

_Memoir of the American Museum for Natural History, The Jesup North

Pacific Expedition_, vol. vi. part i. (Leyden and New York, 1905) p.

110.

131 G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” _Mitteilungen

der Geographischen Gesellschaft zu Jena_, xxiii. (1905) p. 18.

132 H. Ling Roth, “Low’s Natives of Borneo,” _Journal of the

Anthropological Institute_, xxi. (1892) p. 112.

_ 133 Indian Antiquary_, vii. (1878) p. 273; A. Bastian, _Völkerstämme am

Brahmaputra_, p. 127. A similar story is told by the Hindoos and

Malays, though the lizard form of the soul is not mentioned. See

_Panjab Notes and Queries_, iii. p. 166, § 679; N. Annandale,

“Primitive Beliefs and Customs of the Patani Fishermen,” _Fasciculi

Malayenses, Anthropology_, part i. (April 1903) pp. 94 _sq._

134 E. Gerard, _The Land beyond the Forest_, ii. 27 _sq._ A similar

story is told in Holland (J. W. Wolf, _Nederlandsche Sagen_, No.

250, pp. 343 _sq._). The story of King Gunthram belongs to the same

class; the king’s soul comes out of his mouth as a small reptile

(Paulus Diaconus, _Hist. Langobardorum_, iii. 34). In an East Indian

story of the same type the sleeper’s soul issues from his nose in

the form of a cricket (G. A. Wilken, in _De Indische Gids_, June

1884, p. 940). In a Swabian story a girl’s soul creeps out of her

mouth in the form of a white mouse (A. Birlinger, _Volksthümliches

aus Schwaben_, i. 303). In a Saxon story the soul comes out of the

sleeper’s mouth in the shape of a red mouse. See E. Mogk, in R.

Wuttke’s _Sächsische Volkskunde_2 (Dresden, 1901), p. 318.

M28 Danger of awaking a sleeper suddenly before his soul has time to

return.

135 Shway Yoe, _The Burman_, ii. 103; M. and B. Ferrars, _Burma_

(London, 1900), p. 77; R. G. Woodthorpe, in _Journal of the

Anthropological Institute_, xxvi. (1897) p. 23; A. Bastian, _Die

Völker des östlichen Asien_, ii. 389; F. Blumentritt, “Der

Ahnencultus und die religiösen Anschauungen der Malaien des

Philippinen-Archipels,” _Mittheilungen der Wiener Geogr.

Gesellschaft_, 1882, p. 209; J. G. F. Riedel, _De sluik-en

kroesharige rassen tusschen Selebes en Papua_, p. 440; _id._, “Die

Landschaft Dawan oder West-Timor,” _Deutsche geographische Blätter_,

x. 280; A. C. Kruijt, “Een en ander aangaande het geestelijk en

maatschapelijk leven van den Poso-Alfoer,” _Mededeelingen van wege

het Nederlandsche Zendelinggenootschap_, xxxix. (1895) p. 4; K. von

den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, pp. 340,

510; L. F. Gowing, _Five Thousand Miles in a Sledge_ (London, 1889),

p. 226; A. C. Hollis, _The Masai_ (Oxford, 1905), p. 308. The rule

is mentioned and a mystic reason assigned for it in the _Satapatha

Brâhmana_ (part v. p. 371, J. Eggeling’s translation).

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

137 K. von den Steinen, _Unter den Naturvölkern Zentral-Brasiliens_, p.

340.

138 Hugh Miller, _My Schools and Schoolmasters_ (Edinburgh, 1854), ch.

vi. pp. 106 _sq._

M29 Danger of moving a sleeper or altering his appearance.

139 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. 50.

140 N. Annandale, in _Fasciculi Malayenses, Anthropology_, part i.

(April 1903) p. 94.

_ 141 Panjab Notes and Queries_, iii. p. 116, § 530.

142 W. W. Rockhill, “Notes on some of the Laws, Customs, and

Superstitions of Korea,” _American Anthropologist_, iv. (1891) p.

183.

143 W. R. S. Ralston, _Songs of the Russian People_, pp. 117 _sq._; F.

S. Krauss, _Volksglaube und religiöser Brauch der Südslaven_

(Münster i. W., 1890), p. 112. The latter writer tells us that the

witch’s spirit is also supposed to assume the form of a fly, a hen,

a turkey, a crow, and especially a toad.

144 Holzmayer, “Osiliana,” _Verhandlungen der gelehrten Estnischen

Gesellschaft zu Dorpat_, vii. (1872) No. 2, p. 53.

145 P. Einhorn, “Wiederlegunge der Abgötterey,” etc., reprinted in

_Scriptores rerum Livonicarun_, ii. 645 (Riga and Leipsic, 1848).

146 A. de Nore, _Coutumes, mythes et traditions des provinces de France_

(Paris and Lyons, 1846), p. 88.

M30 The soul may quit the body in waking hours, thereby causing

sickness, insanity or death. Recalling truant souls in Australia,

Burma, China, Sarawak, Luzon and Mongolia.

147 A. W. Howitt, _Native Tribes of South-East Australia_, p. 387.

148 Bringaud, “Les Karens de la Birmanie,” _Missions Catholiques_, xx.

(1888) pp. 297 _sq._

149 A. Henry, “The Lolos and other tribes of Western China,” _Journal of

the Anthropological Institute_, xxxiii. (1903) p. 102.

150 C. Hose and W. M’Dougall, “The Relations between Men and Animals in

Sarawak,” _Journal of the Anthropological Institute_, xxxi. (1901)

pp. 183 _sq._

151 De los Reyes y Florentino, “Die religiöse Anschauungen der Ilocanen

(Luzon),” _Mittheilungen der k. k. Geograph. Gesellschaft in Wien_,

xxxi (1888) pp. 569 _sq._

152 A. Bastian, _Die Seele und ihre Erscheinungswesen in der

Ethnographie_, p. 36.

M31 Recalling truant souls in Africa and America.

153 H. Ward, _Five Years with the Congo Cannibals_ (London, 1890), pp.

53 _sq._

154 A. G. Morice, “The Western Dénés, their Manners and Customs,”

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

(1888-1889) pp. 158 _sq._; _id._, _Au pays de l’ours noir, chez les

sauvages de la Colombie Britannique_ (Paris and Lyons, 1897), p. 75.

155 Clicteur, in _Annales de l’Association de la Propagation de la Foi_,

iv (1830) p. 479.

M32 Recalling truant souls in Sumatra, Borneo, Celebes.

156 M. Joustra, “Het leven, de zeden en gewoonten der Bataks,”

_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_,

xlvi. (1902) p. 408.

157 J. H. Meerwaldt, “Gebruiken der Bataks in het maatschappelijk

leven,” _Mededeelingen van wege het Nederlandsche

Zendelinggenootschap_, li. (1907) pp. 98 _sq._ The writer gives

_tondi_ as the form of the Batak word for “soul.”

158 Dr. R. Römer, “Bijdrage tot de Geneeskunst der Karo-Batak’s,”

_Tijdschrift voor Indische Taal- Land- en Volkenkunde_, i. (1908)

pp. 212 _sq._

159 A. W. Nieuwenhuis, _In Centraal Borneo_ (Leyden, 1900), i. 148, 152

_sq._, 164 _sq._; _id._, _Quer durch Borneo_ (Leyden, 1904-1907), i.

112 _sq._, 125.

160 A. W. Nieuwenhuis, _Quer durch Borneo_, ii. 481.

161 J. Perham, “Manangism in Borneo,” _Journal of the Straits Branch of

the Royal Asiatic Society_, No. 19 (Singapore, 1887), p. 91, compare

pp. 89, 90; H. Ling Roth, _The Natives of Sarawak and British North

Borneo_, i. 274, compare pp. 272 _sq._

162 E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen

tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvii.

(1897) pp. 60 _sq._

163 A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de

Toboengkoe en de Tomori,” _Mededeelingen van wege het Nederlandsche

Zendelinggenootschap_, xliv. (1900) p. 225.

M33 Wandering souls in popular tales.

_ 164 Pantschatantra_, übersetzt von Th. Benfey (Leipsic, 1859), ii. 124

_sqq._

165 J. Brandes, “Iets over het Pape-gaai-boek, zooals het bij de

Maleiers voorkomt,” _Tijdschrift voor Indische Taal- Land- en

Volkenkunde_, xli. (1899) pp. 480-483. A story of this sort is

quoted from the _Persian Tales_ in the _Spectator_ (No. 578, Aug. 9,

1714).

_ 166 Katha Sarit Ságara_, translated by C. H. Tawney (Calcutta, 1880),

i. 21 _sq._ For other Indian tales of the same general type, with

variations in detail, see _Lettres édifiantes et curieuses_,

Nouvelle Édition, xii. 183 _sq._; _North Indian Notes and Queries_,

iv. p. 28, § 54.

167 J. J. M. de Groot, _The Religious System of China_, iv. 104.

168 Pliny, _Nat. Hist._ vii. 174; Plutarch, _De genio Socratis_, 22;

Lucian, _Muscae encomium_, 7. Plutarch calls the man Hermodorus.

Epimenides, the Cretan seer, had also the power of sending his soul

out of his body and keeping it out as long as he pleased. See

Hesychius Milesius, in _Fragmenta historicorum Graecorum_, ed. C.

Müller, v. 162; Suidas, _s.v._ Ἐπιμενίδης. On such reported cases in

antiquity see further E. Rohde, _Psyche_,3 ii. 91 _sqq._

_ 169 Narrative of Travels in Europe, Asia, and Africa in the Seventeenth

Century by Evliyā Efendī_, translated from the Turkish by the Ritter

Joseph von Hammer (Oriental Translation Fund), vol. i. pt. ii. p. 3.

I have not seen this work. An extract from it, containing the above

narrative, was kindly sent me by Colonel F. Tyrrel, and the exact

title and reference were supplied to me by Mr. R. A. Nicholson, who

was so good as to consult the book for me in the British Museum.

M34 The wandering soul may be detained by ghosts.

170 E. B. Cross, “On the Karens,” _Journal of the American Oriental

Society_, iv. (1854) p. 311.

171 A. R. McMahon, _The Karens of the Golden Chersonese_ (London, 1876),

p. 318.

172 F. Mason, “Physical Character of the Karens,” _Journal of the

Asiatic Society of Bengal_, 1866, pt. ii. pp. 28 _sq._

173 R. G. Woodthorpe, in _Journal of the Anthropological Institute_,

xxvi. (1897) p. 23.

174 C. J. S. F. Forbes, _British Burma_ (London, 1878), pp. 99 _sq._;

Shway Yoe, _The Burman_ (London, 1882), ii. 102; A. Bastian, _Die

Völker des östlichen Asien_, ii. 389.

175 Guerlach, “Mœurs et superstitions des sauvages Ba-hnars,” _Missions

Catholiques_, xix. (1887) pp. 525 _sq._

176 J. H. Neumann, “De _begoe_ in de godsdienstige begrippen der

Karo-Bataks in de Doesoen,” _Mededeelingen van wege het

Nederlandsche Zendelinggenootschap_, xlvi. (1902) p. 27.

177 F. Grabowsky, in _Internationales Archiv für Ethnographie_, ii.

(1889) p. 182.

178 Fr. Boas, in _Eleventh Report on the North-Western Tribes of

Canada_, p. 6 (separate reprint from the _Report of the British

Association for 1896_).

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

en Papua_, p. 414.

180 J. G. F. Riedel, _op. cit._ pp. 221 _sq._

M35 Attempts to rescue the lost soul from the spirits of the dead who

are detaining it.

181 N. Ph. Wilken en J. A. Schwarz, “Het heidendom en de Islam in

Bolaang Mongondou,” _Mededeelingen van wege het Nederlandsche

Zendelinggenootschap_, xi. (1867) pp. 263 _sq._

182 James Dawson, _Australian Aborigines_ (Melbourne, Sydney, and

Adelaide, 1881), pp. 57 _sq._

183 W. W. Gill, _Myths and Songs of the South Pacific_ (London, 1876),

pp. 171 _sq._

184 De Flacourt, _Histoire de la grande Isle Madagascar_ (Paris, 1658),

pp. 101 _sq._

M36 Rescuing the soul from the dead in Borneo and Melanesia.

185 E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen

tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvii.

(1897) pp. 61 _sq._

186 R. H. Codrington, _The Melanesians_, pp. 138 _sq._

187 Bishop Hose, “The Contents of a Dyak Medicine Chest,” _Journal of

the Straits Branch of the Royal Asiatic Society_, No. 39, June 1903,

p. 69.

188 R. H. Codrington, _op. cit._ p. 208.

189 R. H. Codrington, _op. cit._ pp. 146 _sq._

M37 Buryat mode of recovering a lost soul from the nether world.

190 V. M. Mikhailovskii, “Shamanism in Siberia and European Russia,”

_Journal of the Anthropological Institute_, xxiv. (1895) pp. 69

_sq._

M38 American Indian modes of recovering a lost soul from the land of the

dead.

191 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) pp. 363 _sq._

192 Rev. Myron Eels, “The Twana, Chemakum, and Klallam Indians of

Washington Territory,” _Annual Report of the Smithsonian Institution

for 1887_, pt. i. pp. 677 _sq._

M39 Abduction of souls by demons in Annam, Cochin-China, and China.

193 A. Landes, “Contes et légendes annamites,” No. 76 in _Cochinchine

Française: excursions et reconnaissances_, No. 23 (Saigon, 1885), p.

80.

194 Guerlach, “Chez les sauvages Ba-hnars,” _Missions Catholiques_, xvi.

(1884) p. 436, xix. (1887) p. 453, xxvi. (1894) pp. 142 _sq._

195 J. J. M. de Groot, _The Religious System of China_, i. 243 _sq._

196 See above, p. 45.

M40 Abduction of souls by demons in the East Indies.

197 M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der

Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van

Nederlandsch-Indië_, xlv. (1895) p. 509.

198 M. T. H. Perelaer, _Ethnographische Beschrijving der Dajaks_

(Zalt-Bommel, 1870), pp. 26 _sq._

199 “Eenige bijzonderheden betreffende de Papoeas van de Geelvinksbaai

van Nieuw-Guinea,” _Bijdragen tot de Taal- Land- en Volkenkunde van

Neêrlandsch-Indië_, ii. (1854) pp. 375 _sq._ It is especially the

souls of children that the spirit loves to take to himself. See J.

L. van Hasselt, “Die Papuastämme an der Geelvinkbai,” _Mitteilungen

der Geographischen Gesellschaft zu Jena_, ix. (1891) p. 103; compare

_ib._ iv. (1886) pp. 118 _sq._ The mists seen to hang about

tree-tops are due to the power of trees to condense vapour, as to

which see Gilbert White, _Natural History of Selborne_, part ii.

letter 29.

M41 Abduction of souls by demons in the Moluccas.

200 Fr. Valentyn, _Oud- en nieuw Oost-Indiën_, iii. 13 _sq._

201 Van Schmidt, “Aanteekeningen nopens de zeden, gewoonten en

gebruiken, benevens de vooroordeelen en bijgelovigheden der

bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut, en van

een gedeelte van de zuidkust van Ceram,” in _Tijdschrift voor

Neêrlands Indië_, 1843, dl. ii. 511 _sqq._

M42 Abduction of souls by demons in Celebes and Siberia.

202 A. C. Kruijt, “Een en ander aangaande het geestelijk en

maatschappelijk leven van den Poso-Alfoer,” _Mededeelingen van wege

het Nederlandsche Zendelinggenootschap_, xxxix. (1895) pp. 5-8.

203 A. Bastian, _Die Seele und ihre Erscheinungswesen in der

Ethnographie_ (Berlin, 1868), pp. 36 _sq._; J. G. Gmelin, _Reise

durch Sibirien_, ii. 359 _sq._ This mode of curing sickness, by

inducing the demon to swap the soul of the patient for an effigy, is

practised also by the Dyaks and by some tribes on the northern coast

of New Guinea. See H. Ling Roth, “Low’s Natives of Borneo,” _Journal

of the Anthropological Institute_, xxi. (1892) p. 117; E. L. M.

Kühr, “Schetsen uit Borneo’s Westerafdeeling,” _Bijdragen tot de

Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xlvii. (1897)

pp. 62 _sq._; F. S. A. de Clercq, “De West- en Noordkust van

Nederlandsch Nieuw-Guinea,” _Tijdschrift van het kon. Nederlandsch

Aardrijkskundig Genootschap_, Tweede Serie, x. (1893) pp. 633 _sq._

204 V. Priklonski, “Todtengebräuche der Jakuten,” _Globus_, lix. (1891)

pp. 81 _sq._ Compare _id._, “Über das Schamenthum bei den Jakuten,”

in A. Bastian’s _Allerlei aus Volks- und Menschenkunde_, i. 218

_sq._

M43 Souls rescued from demons at a house-warming in Minahassa.

205 P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der

Alfoeren in de Minahassa,” _Mededeelingen van wege het Nederlandsche

Zendelinggenootschap_, vii. (1863) pp. 146 _sq._ Why the priest,

after restoring the soul, tells it to go away again, is not clear.

206 J. G. F. Riedel “De Minahasa in 1825,” _Tijdschrift voor Indische

Taal- Land- en Volkenkunde_, xviii. 523.

207 N. Graafland, _De Minahassa_ (Rotterdam, 1869), i. 327 _sq._

M44 Souls carried off by the sun and other gods.

208 Fr. Kramer, “Der Götzendienst der Niasser,” _Tijdschrift voor

Indische Taal- Land- en Volkenkunde_, xxxiii. (1890) pp. 490 _sq._

209 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. 357.

210 G. Turner, _Samoa_, pp. 142 _sq._

M45 Lost souls extracted from a fowl.

211 J. B. Neumann, “Het Pane- en Bila-stroomgebied op het eiland

Sumatra,” _Tijdschrift van het Nederlandsch Aardrijkskundig

Genootschap_, Tweede Serie, dl. iii., Afdeeling, meer uitgebreide

artikelen, No. 2 (1886), p. 302.

M46 Lost souls brought back in a visible form. Soul lost by a fall and

recovered from the earth.

212 R. H. Codrington, “Religious Beliefs and Practices in Melanesia,”

_Journal of the Anthropological Institute_, x. (1881) p. 281; _id._,

_The Melanesians_, p. 267.

213 R. H. Codrington, _The Melanesians_, p. 229

214 Horatio Hale, _United States Exploring Expedition, Ethnography and

Philology_ (Philadelphia, 1846), pp. 208 _sq._ Compare Ch. Wilkes,

_Narrative of the United States Exploring Expedition_ (London,

1845), iv. 448 _sq._ Similar methods of recovering lost souls are

practised by the Haidas, Nootkas, Shuswap, and other Indian tribes

of British Columbia. See Fr. Boas, in _Fifth Report on the

North-Western Tribes of Canada_, pp. 58 _sq._ (separate reprint from

the _Report of the British Association for 1889_); _id._ in _Sixth

Report_, etc., pp. 30, 44, 59 _sq._, 94 (separate reprint of the

_Report of the Brit. Assoc. for 1890_); _id._ in _Ninth Report_,

etc., p. 462 (in _Report of the Brit. Assoc. for 1894_). Kwakiutl

medicine-men exhibit captured souls in the shape of little balls of

eagle down. See Fr. Boas, in _Report of the U.S. National Museum for

1895_, pp. 561, 575.

215 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes

en Papua_, pp. 77 _sq._

216 J. G. F. Riedel, _op. cit._ pp. 356 _sq._

217 J. G. F. Riedel, _op. cit._ p. 376.

218 Spenser St. John, _Life in the Forests of the Far East_,2 i. 189; H.

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

261. Sometimes the souls resemble cotton seeds (Spenser St. John,

_l.c._). Compare _id._ i. 183.

219 Nieuwenhuisen en Rosenberg, “Verslag omtrent het Eiland Nias,”

_Verhandel. van het Batav. Genootsch. van Kunsten en Wetenschappen_,

xxx. (Batavia, 1863) p. 116; H. von Rosenberg, _Der Malayische

Archipel_, p. 174; E. Modigliani, _Viaggio a Nías_ (Milan, 1890), p.

192.

220 “Lettre du curé de Santiago Tepehuacan à son évêque sur les mœurs et

coutumes des Indiens soumis à ses soins,” _Bulletin de la Société de

Géographie_ (Paris), IIme Série, ii. (1834) p. 178.

221 W. Camden, _Britannia_ (London, 1607), p. 792. The passage has not

always been understood by Camden’s translators.

M47 Recovery of the soul in ancient Egypt.

222 A. Moret, _Le Rituel du culte divin journalier en Égypte_ (Paris,

1902), pp. 32-35, 83 _sq._

M48 Souls stolen or detained by sorcerers in Fiji and Polynesia.

223 Th. Williams, _Fiji and the Fijians_2 (London, 1860), i. 250.

224 W. W. Gill, _Myths and Songs of the South Pacific_, p. 171; _id._,

_Life in the Southern Isles_, pp. 181 _sqq._ Cinet, sinnet, or

sennit is cordage made from the dried fibre of the coco-nut husk.

Large quantities of it are used in Fiji. See Th. Williams, _Fiji and

the Fijians_,2 i. 69.

225 J. Williams, _Narrative of Missionary Enterprises in the South Sea

Islands_ (London, 1838), pp. 93, 466 _sq._ A traveller in Zombo-land

found traps commonly set at the entrances of villages and huts for

the purpose of catching the devil. See Rev. Th. Lewis, “The Ancient

Kingdom of Kongo,” _The Geographical Journal_, xix. (1902) p. 554.

_ 226 Relations des Jésuites_, 1639, p. 44 (Canadian reprint, Quebec,

1858).

M49 Detention of souls by sorcerers in Africa.

227 L. J. B. Bérenger-Féraud, _Les Peuplades de la Sénégambie_ (Paris,

1879), p. 277.

228 Delafosse, in _L’Anthropologie_, xi. (1895) p. 558.

229 W. H. Bentley, _Life on the Congo_ (London, 1887), p. 71.

230 Mary H. Kingsley, _Travels in West Africa_ (London, 1897), pp. 461

_sq._

M50 Taking the souls of enemies first and their heads afterwards.

231 E. L. M. Kühr, in _Internationales Archiv für Ethnographie_, ii.

(1889) p. 163; _id._, “Schetsen uit Borneo’s Westerafdeeling,”

_Bijdragen tot de Taal- Land- en Volkenkunde van

Nederlandsch-Indië_, xlvii. (1897) pp. 59 _sq._ Among the Haida

Indians of Queen Charlotte Islands “every war-party must be

accompanied by a shaman, whose duty it was to find a propitious time

for making an attack, etc., but especially to war with and kill the

souls of the enemy. Then the death of their natural bodies was

certain.” See J. R. Swanton, “Contributions to the Ethnology of the

Haida” (Leyden and New York, 1905), p. 40 (_Memoir of the American

Museum of Natural History, The Jesup North Pacific Expedition_, vol.

v. part i.). Some of the Dyaks of south-eastern Borneo perform a

ceremony for the purpose of extracting the souls from the bodies of

prisoners whom they are about to torture to death. See F. Grabowsky,

“Der Tod, das Begräbnis, etc., bei den Dajaken,” _Internationales

Archiv für Ethnographie_, ii. (1889) p. 199.

M51 Injuries of various sorts done to captured souls by wizards.

232 A. Bastian, _Allerlei aus Volks- und Menschenkunde_ (Berlin, 1888),

i. 119.

_ 233 Relations des Jésuites_, 1637, p. 50 (Canadian reprint, Quebec,

1858).

234 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes

en Papua_ (the Hague, 1886), pp. 78 _sq._

235 E. B. Cross, “On the Karens,” _Journal of the American Oriental

Society_, iv. (1854) p. 307.

M52 Abduction of human souls by Malay wizards.

236 W. W. Skeat, _Malay Magic_ (London, 1900), pp. 568 _sq._

237 W. W. Skeat, _op. cit._ pp. 569 _sq._

238 W. W. Skeat, _op. cit._ pp. 574 _sq._

239 W. W. Skeat, _op. cit._ pp. 576 _sq._

M53 Athenian curse accompanied by the shaking of red cloths.

240 Lysias, _Or._ vi. 51, p. 51 ed. C. Scheibe. The passage was pointed

out to me by my friend Mr. W. Wyse. As to the mutilation of the

Hermae, see Thucydides, vi. 27-29, 60 _sq._; Andocides, _Or._ i. 37

_sqq._; Plutarch, _Alcibiades_, 18.

241 Above, p. 69.

M54 Extracting a patient’s soul from the stomach of his doctor.

242 J. B. McCullagh, in _The Church Missionary Gleaner_, xiv. No. 164

(August 1887), p. 91. The same account is copied from the “North

Star” (Sitka, Alaska, December 1888) in _Journal of American

Folk-lore_, ii. (1889) pp. 74 _sq._ Mr. McCullagh’s account (which

is closely followed in the text) of the latter part of the custom is

not quite clear. It would seem that failing to find the soul in the

head-doctor’s box it occurs to them that he may have swallowed it,

as the other doctors were at first supposed to have done. With a

view of testing this hypothesis they hold him up by the heels to

empty out the soul; and as the water with which his head is washed

may possibly contain the missing soul, it is poured on the patient’s

head to restore the soul to him. We have already seen that the

recovered soul is often conveyed into the sick person’s head.

243 Fr. Boas in _Eleventh Report on the North-Western Tribes of Canada_,

p. 571 (_Report of the British Association for 1896_). For other

examples of the recapture or recovery of lost, stolen, and strayed

souls, in addition to those which have been cited in the preceding

pages, see J. N. Vosmaer, _Korte Beschrijving van het Zuid-oostelijk

Schiereiland van Celebes_, pp. 119-123 (this work, of which I

possess a copy, forms part of a Dutch journal which I have not

identified; it is dated Batavia, 1835); J. G. F. Riedel, “De

Topantunuasu of oorspronkelijke volksstammen van Central Selebes,”

_Bijdragen tot de Taal- Land- en Volkenkunde van

Nederlandsch-Indië_, xxxv. (1886) p. 93; J. B. Neumann, “Het Pane-

en Bilastroom-gebeid,” _Tijdschrift van het Nederlandsch

Aardrijkskundig Genootschap_, Tweede Serie, dl. iii., Afdeeling,

meer uitgebreide artikelen, No. 2 (1886), pp. 300 _sq._; J. L. van

der Toorn, “Het animisme bei den Minangkabauer,” _Bijdragen tot de

Taal- Land- en Volkenkunde van Nederlandsch-Indië_, xxxix. (1890)

pp. 51 _sq._; H. Ris, “De onderafdeeling Klein Mandailing Oeloe en

Pahantan,” _Bijdragen tot de Taal- Land- en Volkenkunde van

Nederlandsch-Indië_, xlvi. (1896) p. 529; C. Snouck Hurgronje, _De

Atjéhers_ (Batavia and Leyden, 1893-4), i. 426 _sq._; W. W. Skeat,

_Malay Magic_, pp. 49-51, 452-455, 570 _sqq._; _Journal of the

Anthropological Institute_, xxiv. (1895) pp. 128, 287; Chimkievitch,

“Chez les Bouriates de l’Amoor,” _Tour du monde_, N.S. iii. (1897)

pp. 622 _sq._; Father Ambrosoli, “Notice sur l’île de Rook,”

_Annales de la Propagation de la Foi_, xxvii. (1855) p. 364; A.

Bastian, _Die Völker des östlichen Asien_, ii. 388, iii. 236; _id._,

_Völkerstämme am Brahmaputra_, p. 23; _id._, “Hügelstämme Assam’s,”

_Verhandlungen der Berlin. Gesell. für Anthropol., Ethnol. und

Urgeschichte_, 1881, p. 156; Shway Yoe, _The Burman_, i. 283 _sq._,

ii. 101 _sq._; G. M. Sproat, _Scenes and Studies of Savage Life_, p.

214; J. Doolittle, _Social Life of the Chinese_, pp. 110 _sq._ (ed.

Paxton Hood); T. Williams, _Fiji and the Fijians_,2 i. 242; E. B.

Cross, “On the Karens,” _Journal of the American Oriental Society_,

iv. (1854) pp. 309 sq.; A. W. Howitt, “On some Australian Beliefs,”

_Journal of the Anthropological Institute_, xiii. (1884) pp. 187

_sq._; _id._, “On Australian Medicine Men,” _Journ. Anthrop. Inst._

xvi. (1887) p. 41; E. P. Houghton, “On the Land Dayaks of Upper

Sarawak,” _Memoirs of the Anthropological Society of London_, iii.

(1870) pp. 196 _sq._; L. Dahle, “Sikidy and Vintana,” _Antananarivo

Annual and Madagascar Annual_, xi. (1887) pp. 320 _sq._; C. Leemius,

_De Lapponibus Finmarchiae eorumque lingua, vita et religione

pristina commentatio_ (Copenhagen, 1767), pp. 416 _sq._; A. E.

Jenks, _The Bontoc Igorot_ (Manilla, 1905), pp. 199 _sq._; C. G.

Seligmann, _The Melanesians of British New Guinea_ (Cambridge,

1910), pp. 185 _sq._ My friend W. Robertson Smith suggested to me

that the practice of hunting souls, which is denounced in Ezekiel

xiii. 17 _sqq._, may have been akin to those described in the text.

M55 A man’s soul conceived as his shadow, so that to injure the shadow

is to injure the man.

244 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes

en Papua_, p. 440.

245 A. Bastian, _Die Völker des östlichen Asien_, v. 455.

246 J. G. F. Riedel, _op. cit._ p. 340.

247 N. Adriani en A. C. Kruijt, “Van Posso naar Parigi, Sigi en Lindoe,”

_Mededeelingen van wege het Nederlandsche Zendelinggenootschap_,

xlii. (1898) p. 511; compare A. C. Kruijt, _ib._ xliv. (1900) p.

247.

248 A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de

Toboengkoe en de Tomori,” _op. cit._ xliv. (1900) p. 226.

_ 249 Annales de l’Association de la Propagation de la Foi_, iv. (1830)

p. 481.

250 Rev. J. Roscoe, in a letter to me dated Mengo, Uganda, May 26, 1904.

251 R. E. Dennett, “Bavili Notes,” _Folk-lore_, xvi. (1905) p. 372;

_id._, _At the Back of the Black Man’s Mind_ (London, 1906), p. 79.

252 Dudley Kidd, _The Essential Kafir_, p. 84.

253 Dudley Kidd, _Savage Childhood_, p. 68.

254 C. W. Hobley, “British East Africa,” _Journal of the Anthropological

Institute_, xxxiii. (1903) pp. 327 _sq._

255 J. J. M. de Groot, _The Religious System of China_, iv. 84 _sq._

256 E. Modigliani, _Viaggio a Nías_, p. 620, compare p. 624.

M56 Danger to a person of letting his shadow fall on certain things.

Animals and trees also may be injured through their shadows.

257 R. H. Codrington, _The Melanesians_, p. 184.

258 R. H. Codrington, _op. cit._ p. 176.

259 Fr. Boas, in _Ninth Report on the North-Western Tribes of Canada_,

pp. 461 _sq._ (_Report of the British Association for 1894_).

260 J. J. M. de Groot, _The Religious System of China_, i. 94, 210 _sq._

261 E. H. Man, “Notes on the Nicobarese,” _Indian Antiquary_, xxviii.

(1899) pp. 257-259. Compare Sir R. C. Temple, in _Census of India,

1901_, iii. 209.

262 W. W. Skeat, _Malay Magic_, p. 143.

263 J. Dawson, _Australian Aborigines_, p. 54.

264 Mohammed Ebn-Omar El-Tounsy, _Voyage au Darfour_, traduit de l’Arabe

par le Dr. Perron (Paris, 1845), p. 347.

265 W. W. Skeat, _Malay Magic_, p. 306.

266 [Aristotle] _Mirab. Auscult._ 145 (157); _Geoponica_, xv. 1. In the

latter passage, for κατάγει ἑαυτήν we must read κατάγει αὐτόν, an

emendation necessitated by the context, and confirmed by the passage

of Damïrï quoted and translated by Bochart, _Hierozoicon_, i. col.

833, “_cum ad lunam calcat umbram canis, qui supra tectum est, canis

ad eam_ [scil. hyaenam] _decidit, et ea illum devorat_.” Compare W.

Robertson Smith, _The Religion of the Semites_,2 p. 129.

267 Dudley Kidd, _Savage Childhood_, p. 71.

M57 Danger of being overshadowed by certain birds or people.

268 W. Crooke, in _Indian Antiquary_, xix. (1890) p. 254.

269 Spencer and Gillen, _Northern Tribes of Central Australia_, p. 612.

270 M. R. Pedlow, in _Indian Antiquary_, xxix. (1900) p. 60.

271 W. Cornwallis Harris, _The Highlands of Aethiopia_ (London, 1844),

i. 158.

272 Dudley Kidd, _The Essential Kafir_, p. 313.

273 D. Kidd, _op. cit._ p. 356.

274 Dudley Kidd, _Savage Childhood_, p. 70.

_ 275 Panjab Notes and Queries_, i. p. 15, § 122.

M58 The shadows of certain persons are regarded as peculiarly dangerous.

The savage’s dread of his mother in-law.

276 Fr. Boas, in _Sixth Report on the North-Western Tribes of Canada_,

pp. 92, 94 (separate reprint from the _Report of the British

Association for 1890_); compare _id._ in _Seventh Report_, etc., p.

13 (separate reprint from the _Rep. Brit. Assoc. for 1891_).

277 A. W. Howitt, “The Jeraeil, or Initiation Ceremonies of the Kurnai

Tribe,” _Journal of the Anthropological Institute_, xiv. (1885) p.

316.

278 Miss Mary E. B. Howitt, _Folk-lore and Legends of some Victorian

Tribes_ (in manuscript).

279 A. W. Howitt, _Native Tribes of South-East Australia_, p. 266.

280 A. W. Howitt, _op. cit._ p. 267.

281 A. W. Howitt, _op. cit._ pp. 256 _sq._

282 A. W. Howitt, _op. cit._ pp. 280 _sq._ Compare J. Dawson,

_Australian Aborigines_, pp. 32 _sq._

283 Partly from notes sent me by my friend the Rev. J. Roscoe, partly

from Sir H. Johnston’s account (_The Uganda Protectorate_, ii. 688).

In his printed notes (_Journal of the Anthropological Institute_,

xxxii. (1902) p. 39) Mr. Roscoe says that the mother-in-law “may be

in another room out of sight and speak to him through the wall or

open door.”

284 Father Picarda, “Autour du Mandera, Notes sur l’Ouzigoua, l’Oukwéré

et l’Oudoé (Zanguebar),” _Missions Catholiques_, xviii. (1886) p.

286.

285 Father Porte, “Les Réminiscences d’un missionnaire du Basutoland,”

_Missions Catholiques_, xxviii. (1896) p. 318.

286 H. H. Romily and Rev. George Brown, in _Proceedings of the Royal

Geographical Society_, N.S. ix. (1887) pp. 9, 17.

287 R. H. Codrington, _The Melanesians_, p. 43.

288 J. G. Bourke, _On the Border with Crook_, p. 132. More evidence of

the mutual avoidance of mother-in-law and son-in-law among savages

is collected in my _Totemism and Exogamy_; see the Index, _s.v._

“Mother-in-law.” The custom is probably based on a fear of incest

between them. To the almost universal rule of savage life that a man

must avoid his mother-in-law there is a most remarkable exception

among the Wahehe of German East Africa. In that tribe a bridegroom

must sleep with his mother-in-law before he may cohabit with her

daughter. See Rev. H. Cole, “Notes on the Wagogo of German East

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

p. 312.

289 O. Dapper, _Description de l’Afrique_, p. 312; H. Ling Roth, _Great

Benin_, p. 119; _Missions Catholiques_, xv. (1883) p. 110; J.

Roscoe, “Further Notes on the Manners and Customs of the Baganda,”

_Journal of the Anthropological Institute_, xxxii. (1902) p. 67.

M59 A man’s health and strength supposed to vary with the length of his

shadow. Fear of the loss of the shadow. Fear of the resemblance of a

child to its parents.

290 Dio Chrysostom, _Or._ lxvii. vol. ii. p. 230, ed. L. Dindorf.

291 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes

en Papua_, p. 61.

292 W. W. Gill, _Myths and Songs of the South Pacific_, pp. 284 _sqq._

293 W. W. Skeat and C. O. Blagden. _Pagan Races of the Malay Peninsula_

(London, 1906), ii. 110.

294 The Rev. J. Roscoe, in a letter to me dated Mengo, Uganda, May 26,

1904.

295 T. Arbousset et F. Daumas, _Voyage d’exploration_ (Paris, 1842), p.

291; Dudley Kidd, _The Essential Kafir_, pp. 83, 303; _id._, _Savage

Childhood_, p. 69. In the last passage Mr. Kidd tells us that “the

mat was _not_ held up in the sun, but was placed in the hut at the

marked-off portion where the _itongo_ or ancestral spirit was

supposed to live; and the fate of the man was divined, not by the

_length_ of the shadow, but by its _strength_.”

296 Theocritus, i. 15 _sqq._; Philostratus, _Heroic._ i. 3; Porphyry,

_De antro nympharum_, 26; Lucan, iii. 423 _sqq._; Drexler, _s.v._

“Meridianus daemon,” in Roscher’s _Lexikon der griech. und röm.

Mythologie_, ii. 2832 _sqq._; Bernard Schmidt, _Das Volksleben der

Neugriechen_, pp. 94 _sqq._, 119 _sq._; Georgeakis et Pineau,

_Folk-lore de Lesbos_, p. 342; A. de Nore, _Coutumes, mythes, et

traditions des provinces de France_, pp. 214 _sq._; J. Grimm,

_Deutsche Mythologie_,4 ii. 972; C. L. Rochholz, _Deutscher Glaube

und Brauch_, i. 62 _sqq._; E. Gerard, _The Land beyond the Forest_,

i. 331; “Lettre du curé de Santiago Tepehuacan,” _Bulletin de la

Société de Géographie_ (Paris), IIme Série, ii. (1834) p. 180; N.

von Stenin, “Die Permier,” _Globus_, lxxi. (1897) p. 374; D.

Louwerier, “Bijgeloovige gebruiken, die door die Javanen worden in

acht genomen,” _Mededeelingen van wege het Nederlandsche

Zendelinggenootschap_, xlix. (1905) p. 257.

297 Schol. on Aristophanes, _Frogs_, 293.

298 Pausanias, viii. 38. 6; Polybius, xvi. 12. 7; Plutarch, _Quaestiones

Graecae_, 39.

299 Th. Vernaleken, _Mythen und Bräuche des Volkes in Österreich_, p.

341; Reinsberg-Düringsfeld, _Das festliche Jahr_, p. 401; A. Wuttke,

_Der deutsche Volksaberglaube_,2 p. 207, § 314.

300 M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der

Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van

Nederlandsch-Indië_, xlv. (1895) p. 459.

301 J. H. Weeks, “Notes on some Customs of the Lower Congo People,”

_Folk-lore_, xix. (1908) p. 422.

M60 The shadows of people built into foundations to strengthen the

edifices.

302 B. Schmidt, _Das Volksleben der Neugriechen_ (Leipsic, 1871), pp.

196 _sq._

303 Georgeakis et Pineau, _Folk-lore de Lesbos_, pp. 346 _sq._

304 A. Strausz, _Die Bulgaren_ (Leipsic, 1898), p. 199; W. R. S.

Ralston, _Songs of the Russian People_, p. 127.

305 W. Schmidt, _Das Jahr und seine Tage in Meinung und Brauch der

Romänen Siebenbürgens_ (Hermannstadt, 1866), p. 27; E. Gerard, _The

Land beyond the Forest_, ii. 17 _sq._ Compare F. S. Krauss,

_Volksglaube und religiöser Brauch der Südslaven_, p. 161.

306 Mgr. Bruguière, in _Annales de l’Association de la Propagation de la

Foi_, v. (1831) pp. 164 _sq._; Pallegoix, _Description du royaume

Thai ou Siam_, ii. 50-52.

307 A. Fytche, _Burma, Past and Present_ (London, 1878), i. 251 note.

308 On such practices in general, see E. B. Tylor, _Primitive Culture_,2

i. 104 _sqq._; F. Liebrecht, _Zur Volkskunde_, pp. 284-296; F. S.

Krauss, “Der Bauopfer bei den Südslaven,” _Mittheilungen der

Anthropologischen Gesellschaft in Wien_, xvii. (1887) pp. 16-24; P.

Sartori, “Über das Bauopfer,” _Zeitschrift für Ethnologie_, xxx.

(1898) pp. 1-54; E. Westermarck, _Origin and Development of the

Moral Ideas_ (London, 1906-1908), i. 461 _sqq._ For some special

evidence, see H. Oldenberg, _Die Religion des Veda_, pp. 363 _sqq._

(as to ancient India); Sonnerat, _Voyage aux Indes Orientales et à

la Chine_, ii. 47 (as to Pegu); Guerlach, “Chez les sauvages

Bahnars,” _Missions Catholiques_, xvi. (1884) p. 82 (as to the

Sedans of Cochin-China); W. H. Furness, _Home-life of Borneo

Head-hunters_, p. 3 (as to the Kayans and Kenyahs of Burma); A. C.

Kruijt, “Van Paloppo naar Posso,” _Mededeelingen van wege het

Nederlandsche Zendelinggenootschap_, xlii. (1898) p. 56 note (as to

central Celebes); L. Hearn, _Glimpses of Unfamiliar Japan_ (London,

1894), i. 148 _sq._; H. Ternaux-Compans, _Essai sur l’ancien

Cundinamarca_, p. 70 (as to the Indians of Colombia). These customs

are commonly called foundation-sacrifices. But the name is

inappropriate, as Prof. H. Oldenberg has rightly observed, since

they are not sacrifices but charms.

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

Volkenkunde_, xxxiv. (1891) p. 224.

M61 Deification of a measuring tape.

310 J. H. de Vries, “Reis door eenige eilandgroepen der Residentie

Amboina,” _Tijdschrift van het koninklijk Nederlandsch

Aardrijkskundig Genootschap_, Tweedie Serie, xvii. (1900) pp. 612

_sq._

M62 The soul sometimes supposed to be in the reflection. Dangers to

which the reflection-soul is exposed.

311 E. H. Mann, _Aboriginal Inhabitants of the Andaman Islands_, p. 94.

312 T. Williams, _Fiji and the Fijians_,2 i. 241. However, the late Mr.

Lorimer Fison wrote to me that this reported belief in a bright soul

and a dark soul “is one of Williams’ absurdities. I inquired into it

on the island where he was, and found that there was no such belief.

He took the word for ‘shadow,’ which is a reduplication of _yalo_,

the word for soul, as meaning the dark soul. But _yaloyalo_ does not

mean the soul at all. It is not part of a man as his soul is. This

is made certain by the fact that it does not take the possessive

suffix _yalo-na_ = his soul; but _nona yaloyalo_ = his shadow. This

settles the question beyond dispute. If _yaloyalo_ were any kind of

soul, the possessive form would be _yaloyalona_” (letter dated

August 26, 1898).

313 James Chalmers, _Pioneering in New Guinea_ (London, 1887), p. 170.

314 Father Lambert, _Mœurs et superstitions des Néo-Calédoniens_

(Nouméa, 1900), pp. 45 _sq._

315 M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der

Galelareezen,” _Bijdragen tot de Taal- Land- en Volkenkunde van

Nederlandsch-Indië_, xlv. (1895) p. 462.

316 B. de Sahagun, _Histoire générale des choses de la Nouvelle-Espagne_

(Paris, 1880), p. 314. The Chinese hang brass mirrors over the idols

in their houses, because it is thought that evil spirits entering

the house and seeing themselves in the mirrors will be scared away

(_China Review_, ii. 164).

317 G. Vuillier, “Chez les magiciens et les sorciers de la Corrèze,”

_Tour du monde_, N.S. v. (1899) pp. 522, 524.

318 H. Callaway, _Nursery Tales, Traditions, and Histories of the Zulus_

(Natal and London, 1868), p. 342.

319 T. Arbousset et F. Daumas, _Voyage d’exploration au nord-est de la

colonie du Cap de Bonne-Espérance_, p. 12; T. Lindsay Fairclough,

“Notes on the Basuto,” _Journal of the African Society_, No. 14

(January 1905), p. 201.

320 R. H. Codrington, “Religious Beliefs and Practices in Melanesia,”

_Journ. Anthrop. Inst._ x. (1881) p. 313; _id._, _The Melanesians_,

p. 186.

M63 Dread of looking at one’s reflection in water.

_ 321 Fragmenta philosophorum Graecorum_, ed. F. G. A. Mullach, i. 510;

Artemidorus, _Onirocr._ ii. 7; _Laws of Manu_, iv. 38 (p. 135, G.

Bühler’s translation, _Sacred Books of the East_, vol. xxv.).

M64 Reason for covering up mirrors or turning them to the wall after a

death.

322 See above, p. 37.

323 A. Wuttke, _Der deutsche Volksaberglaube_,2 pp. 429 _sq._, § 726.

324 A. Wuttke, _l.c._; E. Monseur, _Le Folklore Wallon_, p. 40.

_ 325 Folk-lore Journal_, iii. (1885) p. 281; T. F. Thiselton Dyer,

_English Folk-lore_, p. 109; J. Napier, _Folk-lore, or Superstitious

Beliefs in the West of Scotland_, p. 60; W. Ellis, _History of

Madagascar_, i. 238. Compare A. Grandidier, “Des rites funéraires

chez les Malgaches,” _Revue d’Ethnographie_, v. (1886) p. 215.

326 S. Weissenberg, “Die Karäer der Krim,” _Globus_, lxxxiv. (1903) p.

143; _id._ “Krankheit und Tod bei den südrussischen Juden,”

_Globus_, xci. (1907) p. 360.

_ 327 Panjab Notes and Queries_, ii. p. 169, § 906.

328 J. V. Grohmann, _Aberglauben und Gebräuche aus Böhmen und Mähren_,

p. 151, § 1097; _Folk-lore Journal_, vi. (1888) pp. 145 _sq._:

_Panjab Notes and Queries_, ii. p. 61, § 378.

329 J. G. Frazer, “On certain Burial Customs as illustrative of the

Primitive Theory of the Soul,” _Journal of the Anthropological

Institute_, xv. (1886) pp. 82 _sqq._ Among the heathen Arabs, when a

man had been stung by a scorpion, he was kept from sleeping for

seven days, during which he had to wear a woman’s bracelets and

earrings (Rasmussen, _Additamenta ad historiam Arabum ante

Islamismum_, p. 65, compare p. 69). The old Mexican custom of

masking and the images of the gods so long as the king was sick

(Brasseur de Bourbourg, _Histoire des nations civilisées du Mexique

et de l’Amérique-Centrale_, iii. 571 _sq._) may perhaps have been

intended to prevent the images from drawing away the king’s soul.

330 W. R. S. Ralston, _Songs of the Russian People_, p. 117. The

objection, however, may be merely Puritanical. W. Robertson Smith

informed me that the peculiarities of the Raskolniks are largely due

to exaggerated Puritanism.

M65 The soul sometimes supposed to be in the portrait. This belief among

the Esquimaux and American Indians.

331 E. W. Nelson, “The Eskimo about Bering Strait,” _Eighteenth Annual

Report of the Bureau of American Ethnology_, Part I. (Washington,

1899) p. 422.

332 J. Owen Dorsey, “A Study of Siouan Cults,” _Eleventh Annual Report

of the Bureau of Ethnology_ (Washington, 1894), p. 484; _id._ “Teton

Folk-lore,” _American Anthropologist_, ii. (1889) p. 143.

333 Maximilian Prinz zu Wied, _Reise in das innere Nord-America_, i.

417.

_ 334 Ibid._ ii. 166.

335 C. Lumholtz, _Unknown Mexico_ (London, 1903), i. 459 _sq._

336 A. Simson, “Notes on the Jivaros and Canelos Indians,” _Journal of

the Anthropological Institute_, ix. (1880) p. 392.

337 D. Forbes, in _Journal of the Ethnological Society of London_, ii.

(1870) p. 236.

338 E. R. Smith, _The Araucanians_ (London, 1855), p. 222.

M66 The same belief in Africa.

339 Rev. A. Hetherwick, “Some Animistic Beliefs among the Yaos of

British Central Africa,” _Journal of the Anthropological Institute_,

xxxii. (1902) pp. 89 _sq._

340 W. A. Elmslie, _Among the Wild Ngoni_ (Edinburgh and London, 1899),

pp. 70 _sq._

341 J. Thomson, _Through Masai Land_ (London, 1885), p. 86.

342 E. Clodd, in _Folk-lore_, vi. (1895) pp. 73 _sq._, referring to _The

Times_ of March 24, 1891.

M67 The same belief in Asia and the East Indies.

343 L. A. Waddell, _Among the Himalayas_ (Westminster, 1899), pp. 85

_sq._

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

140.

345 Ch. Dallet, _Histoire de l’Église de Corée_ (Paris, 1874), i. p.

xxv. This account of Corea was written at a time when the country

was still almost secluded from European influence. The events of

recent years have naturally wrought great changes in the habits and

ideas of the people.

346 “Iets over het bijgeloof in de Minahasa,” _Tijdschrift voor

Nederlandsch Indië_, III. Série, iv. (1870) pp. 8 _sq._

347 J. Freiherr von Brenner, _Besuch bei den Kannibalen Sumatras_

(Würzburg, 1894), p. 195.

348 A. W. Nieuwenhuis, _Quer durch Borneo_, i. 314.

M68 The same belief in Europe.

349 “A Far-off Greek Island,” _Blackwood’s Magazine_, February 1886, p.

235.

350 J. A. E. Köhler, _Volksbrauch, Aberglauben, Sagen und andre alte

Überlieferungen im Voigtlande_ (Leipsic, 1867), p. 423.

351 W. R. S. Ralston, _Songs of the Russian People_, p. 117.

352 Miss M. E. Durham, _High Albania_ (London, 1909), p. 107.

353 F. H. Groome, _In Gipsy Tents_ (Edinburgh, 1880), pp. 337 _sq._

354 James Napier, _Folk-lore, or Superstitious Beliefs in the West of

Scotland_, p. 142. For more examples of the same sort, see R.

Andree, _Ethnographische Parallelen und Vergleiche_, Neue Folge

(Leipsic, 1889), pp. 18 _sqq._

M69 Primitive conceptions of the soul helped to mould early kingships by

dictating rules to be observed by the king for his soul’s salvation.

M70 The general effect of these rules is to isolate the king, especially

from strangers. The savage fears the magic arts of strangers and

hence guards himself against them. Various modes of disenchanting

strangers.

355 Menander Protector, in _Fragmenta historicorum Graecorum_, ed. C.

Müller, iv. 227. Compare Gibbon, _Decline and Fall of the Roman

Empire_, ch. xlii. vol. vii. pp. 294 _sq._ (Edinburgh, 1811).

356 G. Turner, _Samoa_, pp. 291 _sq._

357 Charles New, _Life, Wanderings, and Labours in Eastern Africa_

(London, 1873), p. 432. Compare _ibid._ pp. 400, 402. For the demons

on Mt. Kilimanjaro, see also J. L. Krapf, _Travels, Researches, and

Missionary Labours in Eastern Africa_ (London, 1860), p. 192.

358 Pierre Bouche, _La Côte des Esclaves et le Dahomey_ (Paris, 1885),

p. 133.

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

42.

360 C. A. L. M. Schwaner, _Borneo_ (Amsterdam, 1853-54), ii. 77.

_ 361 Ibid._ ii. 167.

362 A. W. Nieuwenhuis, _Quer durch Borneo_, ii. 102.

363 E. Aymonier, _Notes sur le Laos_ (Saigon, 1885), p. 196.

_ 364 Bulletin de la Société de Géographie_ (Paris), IVme Série, vi.

(1853) pp. 134 _sq._

365 H. von Rosenberg, _Der malayische Archipel_ (Leipsic, 1878), p. 198.

366 D. W. Horst, “Rapport van eene reis naar de Noordkust van Nieuw

Guinea,” _Tijdschrift voor Indische Taal- Land- en Volkenkunde_,

xxxii. (1889) p. 229.

367 Capt. John Moresby, _Discoveries and Surveys in New Guinea_ (London,

1876), pp. 102 _sq._

368 R. I. Dodge, _Our Wild Indians_ (Hartford, Conn., 1886), p. 119.

M71 Disenchantment effected by means of stinging ants and pungent

spices. Disenchantment effected by cuts with knives.

369 J. Crevaux, _Voyages dans l’Amérique du Sud_ (Paris, 1883), p. 300.

370 J. G. F. Riedel, _De sluik- en kroesharige rassen tusschen Selebes

en Papua_, p. 78.

371 J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,” _Mededeelingen

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

13. Mr. E. W. Lewis, of Woodthorpe, Atkins Rood, Clapham Park,

London, S.W., writes to me (July 2, 1902) that his grandmother, a

native of Cheshire, used to make bees sting her as a cure for local

rheumatism; she said the remedy was infallible and had been handed

down to her from her mother.

372 Father Baudin, “Le Fétichisme,” _Missions Catholiques_, xvi. (1884)

p. 249; A. B. Ellis, _The Yoruba-speaking Peoples of the Slave

Coast_ (London, 1894), pp. 113 _sq._

373 A. Bastian, _Allerlei aus Volks- und Menschenkunde_ (Berlin, 1888),

i. 116.

374 J. B. de Callone, “Iets over de geneeswijze en ziekten der Daijakers

ter Zuid Oostkust van Borneo,” _Tijdschrift voor Neêrlands Indie_,

1840, dl. i. p. 418.

375 M. T. H. Perelaer, _Ethnographische Beschrijving der Dajaks_, pp.

44, 54, 252; B. F. Matthes, _Bijdragen tot de Ethnologie van

Zuid-Celebes_ (The Hague, 1875), p. 49.

376 H. Grützner, “Über die Gebräuche der Basutho,” in _Verhandlungen der

Berliner Gesellschaft für Anthropologie, Ethnologie, und

Urgeschichte_, 1877, pp. 84 _sq._

377 L. Decle, _Three Years in Savage Africa_ (London, 1898), p. 81.

378 P. Reichard, _Deutsch-Ostafrika_ (Leipsic, 1892), p. 431.

379 Nieuwenhuisen en Rosenberg, “Verslag omtrent het eiland Nias,” in

_Verhandelingen van het Bataviaasch Genootschap van Kunsten en

Wetenschappen_, xxx. (Batavia, 1863) p. 26.

M72 Ceremonies observed at the reception of strangers may sometimes be

intended to counteract their enchantments.

380 R. Parkinson, “Zur Ethnographie der Ontong Java- und Tasman-Inseln,”

_Internationales Archiv für Ethnographie_, x. (1897) p. 112.

381 T. S. Weir, “Note on Sacrifices in India as a Means of averting

Epidemics,” _Journal of the Anthropological Society of Bombay_, i.

35.

382 E. O’Donovan, _The Merv Oasis_ (London, 1882), ii. 58.

_ 383 Emin Pasha in Central Africa, being a Collection of his Letters and

Journals_ (London, 1888), p. 107.

384 H. Ling Roth, _Great Benin_ (Halifax, England, 1903), p. 123.

_ 385 Narrative of the Second Arctic Expedition made by Charles F. Hall_,

edited by Prof. J. G. Nourse, U.S.N. (Washington, 1879), p. 269,

note. Compare Fr. Boas, “The Central Eskimo,” _Sixth Annual Report

of the Bureau of Ethnology_ (Washington, 1888), p. 609.

386 J. A. Grant, _A Walk across Africa_, pp. 104 _sq._

M73 Ceremonies observed at entering a strange land to disenchant it.

Ceremonies at entering a strange land to disenchant it or to

propitiate the local spirits.

387 E. Shortland, _Traditions and Superstitions of the New Zealanders_2

(London, 1856), p. 103.

388 N. von Miklucho-Maclay, “Ethnologische Bemerkungen über die Papuas

der Maclay-Kuste in Neu-Guinea,” _Natuurkundig Tijdschrift voor

Nederlandsch Indie_, xxxvi. 317 _sq._

389 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin, 1894),

p. 94.

390 R. Brough Smyth, _Aborigines of Victoria_, i. 134.

391 A. W. Howitt, _Native Tribes of South-East Australia_, p. 403.

392 Ch. Hose, _Notes on the Natives of British Borneo_ (in manuscript).

393 A. C. Kruijt, “Het koppensnellen der Toradja’s van Midden-Celebes,

en zijne beteekenis,” _Verslagen en Mededeelingen der Konikl.

Akademie van Wetenschappen_, Afdeeling Letterkunde, iv. Reeks, iii.

(1899) p. 204.

394 Scholiast on Euripides, _Phoenissae_, 1377, ed. E. Schwartz.

395 Conon, _Narrationes_, 18; Pausanias, iii. 19. 12; Francis Fleming,

_Southern Africa_ (London, 1856), p. 259; Dudley Kidd, _The

Essential Kafir_, p. 307.

396 See _The Magic Art and the Evolution of Kings_, vol. ii. pp. 263

_sq._

M74 Purificatory ceremonies observed on the return from a journey.

397 John Campbell, _Travels in South Africa, being a Narrative of a

Second Journey in the Interior of that Country_ (London, 1822), ii.

205.

398 Ladislaus Magyar, _Reisen in Süd-Afrika_ (Buda-Pesth and Leipsic,

1859), p. 203.

399 Fr. Stuhlmann, _Mit Emin Pascha ins Herz von Afrika_ (Berlin, 1894),

p. 89.

400 J. Roscoe, “Further Notes on the Manners and Customs of the

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

p. 62.

401 C. J. Andersson, _Lake Ngami_2 (London, 1856), p. 223.

402 Washington Matthews, “The Mountain Chant: a Navajo Ceremony,” _Fifth

Annual Report of the Bureau of Ethnology_ (Washington, 1887), p.

410.

_ 403 Asiatick Researches_, vi. 535 _sq._ ed. 4to (p. 537 _sq._ ed. 8vo).

404 François Valentyn, _Oud en nieuw Oost-Indiën_, iii. 16.

405 A. W. Nieuwenhuis, _In Centraal Borneo_, i. 165.

406 G. Turner, _Samoa_, pp. 305 _sq._

M75 Special precautions taken to guard the king against the magic of

strangers.

407 De Plano Carpini, _Historia Mongolorum quos nos Tartaros

appellamus_, ed. D’Avezac (Paris, 1838), cap. iii. § iii. p. 627,

cap. ult. § i. x. p. 744, and Appendix, p. 775; “Travels of William

de Rubriquis into Tartary and China,” in Pinkerton’s _Voyages and

Travels_, vii. 82 _sq._

408 Paul Pogge, “Bericht über die Station Mukenge,” _Mittheilungen der

Afrikanischen Gesellschaft in Deutschland_, iv. (1883-1885) pp. 182

_sq._

409 Coillard, “Voyage au pays des Banyais et au Zambèse,” _Bulletin de

la Société de Géographie_ (Paris), VIme Série, xx. (1880) p. 393.

410 J. L. Krapf, _Travels, Researches, and Missionary Labours during an

Eighteen Years’ Residence in Eastern Africa_ (London, 1860), pp. 252

_sq._

411 O. Dapper, _Description de l’Afrique_ (Amsterdam, 1686), p. 391.

412 Proyart, “History of Loango, Kakongo,” etc., in Pinkerton’s _Voyages

and Travels_, xvi. 583; Dapper, _op. cit._ p. 340; J. Ogilby,

_Africa_ (London, 1670), p. 521. Compare A. Bastian, _Die deutsche

Expedition an der Loango-Küste_, i. 288.

413 A. Bastian, _op. cit._ i. 268 _sq._

414 See above, pp. 8 _sq._

415 L. von Ende, “Die Baduwis auf Java,” _Mittheilungen der

anthropologischen Gesellschaft in Wien_, xix. (1889) pp. 7-10. As to

the Baduwis (Badoejs) see also G. A. Wilken, _Handleiding voor de

vergelijkende Volkenkunde van Nederlandsch-Indië_ (Leyden, 1893),

pp. 640-643.

M76 Spiritual dangers of eating and drinking and precautions taken

against them.

416 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, p. 107.

417 J. B. Neumann, “Het Pane- en Bila- Stroomgebied op het eiland

Sumatra,” _Tijdschrift van het Nederlandsch Aardrijkskundig

Genootschap_, Tweede Serie, dl. iii. (1886) Afdeeling, meer

uitgebreide artikelen, No. 2, p. 300.

418 J. Richardson, “Tanala Customs, Superstitions and Beliefs,” _The

Antananarivo Annual and Madagascar Magazine, Reprint of the First

Four Numbers_ (Antananarivo, 1885), p. 219.

419 W. Cornwallis Harris, _The Highlands of Aethiopia_, iii. 171 _sq._

420 Th. Lefebvre, _Voyage en Abyssinie_, i. p. lxxii.

421 Lieut. V. L. Cameron, _Across Africa_ (London, 1877), ii. 71; _id._,

in _Journal of the Anthropological Institute_, vi. (1877) p. 173.

422 Ebn-el-Dyn el-Eghouâthy, “Relation d’un voyage dans l’intérieur de

l’Afrique septentrionale,” _Bulletin de la Société de Géographie_

(Paris), IIme Série, i. (1834) p. 290.

423 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. 360.

424 Th. Williams, _Fiji and the Fijians_.2 i. 249.

M77 Seclusion of kings at their meals.

425 “Adventures of Andrew Battel,” in Pinkerton’s _Voyages and Travels_,

xvi. 330; O. Dapper, _Description de l’Afrique_, p. 330; A. Bastian,

_Die deutsche Expedition an der Loango-Küste_, i. 262 _sq._; R. F.

Burton, _Abeokuta and the Cameroons Mountains_, i. 147.

426 Proyart’s “History of Loango, Kakongo,” etc., in Pinkerton’s

_Voyages and Travels_, xvi. 584.

427 J. L. Wilson, _Western Africa_, p. 202; John Duncan, _Travels in

Western Africa_, i. 222. Compare W. W. Reade, _Savage Africa_, p.

543.

428 Paul Pogge, _Im Reiche des Muata Jamwo_ (Berlin, 1880), p. 231.

429 F. T. Valdez, _Six Years of a Traveller’s Life in Western Africa_

(London, 1861), ii. 256.

430 A. F. Mockler-Ferryman, _Up the Niger_ (London, 1892), p. 38.

431 Baron Roger, “Notice sur le gouvernement, les mœurs et les

superstitions des Nègres du pays de Walo,” _Bulletin de la Société

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

432 G. Schweinfurth, _The Heart of Africa_, ii. 45 (third edition,

London, 1878); G. Casati, _Ten Years in Equatoria_ (London and New

York, 1891), i. 177. As to the various customs observed by Monbutto

chiefs in drinking see G. Burrows, _The Land of the Pigmies_

(London, 1898), pp. 88, 91.

433 J. G. Frazer, _Totemism and Exogamy_, ii. 526, from information

furnished by the Rev. John Roscoe.

434 W. Cornwallis Harris, _The Highlands of Aethiopia_, iii. 78.

435 A. B. Ellis, _The Ewe-speaking Peoples of the Slave Coast_, pp. 162

_sq._

436 Capt. James Cook, _Voyages_, v. 374 (ed. 1809).

437 Heraclides Cumanus, in Athenaeus, iv. 26, p. 145 B-D. On the other

hand, in Kafa no one, not even the king, may eat except in the

presence of a legal witness. A slave is appointed to witness the

king’s meals, and his office is esteemed honourable. See F. G.

Massaja, in _Bulletin de la Société de Géographie_ (Paris), Vme

Série, i. (1861) pp. 330 _sq._; Ph. Paulitschke, _Ethnographie

Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl_

(Berlin, 1896), pp. 248 _sq._

M78 Faces veiled to avert evil influences. Kings not to be seen by their

subjects.

_ 438 Notes analytiques sur les collections ethnographiques du Musée du

Congo_, I. _Les Arts, Religion_ (Brussels, 1902-1906), p. 164.

439 Mohammed Ibn-Omar el Tounsy, _Voyage au Darfour_ (Paris, 1845), p.

203; _Travels of an Arab Merchant_ [Mohammed Ibn-Omar el Tounsy] _in

Soudan_, abridged from the French (of Perron) by Bayle St. John

(London, 1854), pp. 91 _sq._

440 Mohammed Ibn-Omar el Tounsy, _Voyage au Ouadây_ (Paris, 1851), p.

375.

441 Ibn Batoutah, _Voyages_, ed. C. Defrémery et B. R. Sanguinetti

(Paris, 1853-1858), iv. 441.

442 Le Commandant Mattei, _Bas-Niger, Bénoué, Dahomey_ (Paris, 1895),

pp. 90 _sq._

443 H. Ternaux-Compans, _Essai sur l’ancien Cundinamarca_, p. 60.

_ 444 Manuscrit Ramirez, histoire de l’origine des Indiens qui habitent

la Nouvelle Espagne selon leurs traditions_, publié par D. Charnay

(Paris, 1903), pp. 107 _sq._

445 Herodotus, i. 99.

446 A. B. Ellis, _The Yoruba-speaking Peoples of the Slave Coast_, p.

170.

447 Ebn-el-Dyn el-Eghouathy, “Relation d’un voyage,” _Bulletin de la

Société de Géographie_ (Paris), IIme Série, i. (1834) p. 290; H.

Duveyrier, _Exploration du Sahara: les Touareg du Nord_, pp. 391

_sq._; Reclus, _Nouvelle Géographie Universelle_, xi. 838 _sq._;

James Richardson, _Travels in the Great Desert of Sahara_, ii. 208.

448 J. Wellhausen, _Reste arabischen Heidentums_2 (Berlin, 1897), p.

196.

449 Tertullian, _De virginibus velandis_, 17 (Migne’s _Patrologia

Latina_, ii. col. 912).

450 Pseudo-Dicaearchus, _Descriptio Graeciae_, 18, in _Geographi Graeci

Minores_, ed. C. Müller, i. 103; _id._, in _Fragmenta Historicorum

Graecorum_, ed. C. Müller, ii. 259.

451 G. Turner, _Samoa_, pp. 67 _sq._

452 J. G. F. Riedel, “Die Landschaft Dawan oder West-Timor,” _Deutsche

geographische Blätter_, x. 230.

453 A. W. Howitt, “On some Australian Ceremonies of Initiation,”

_Journal of the Anthropological Institute_, xiii. (1884) p. 456.

454 Above, pp. 30 _sqq._

M79 Kings forbidden to leave their palaces or to be seen abroad by their

subjects.

455 See above, pp. 5, 8 _sq._